so necessary, and so essential in that demonstrative argument, that it might be logically concluded: therfore she who naturally and perpetually is no meet help, can be no wife; which cleerly takes away the difficulty of dismissing of such a one. If this be not thought anough, I answer yet furder, that mariage, unlesse it mean a fit and tolerable mariage, is not inseparable neither by nature nor institution. Not by nature for then those Mosaick divorces had bin against nature, if separable and inseparable be contraries, as who doubts they be: and what is against nature is against Law, if soundest Philosophy abuse us not: by this reckning Moses should bee most unmosaick that is, most illegal, not to say most unnaturall. Nor is it inseparable by the first institution: for then no second institution in the same Law for so many causes could dissolve it: it being most unworthy a human (as Plato's judgement is in the fourth book of his Lawes) much more a divine Law-giver to write two several decrees upon the same thing. But what could Plato have deem'd if the one of these were good, the other evill to be done? Lastly, suppose it bee inseparable by institution, yet in competition with higher things, as religion and charity in mainest matters, and when the chiefe end is frustrat for which it was ordain'd, as hath been shown, if still it must remain inseparable, it holds a strange and lawlesse propriety from all other works of God under heaven. From these many considerations we may safely gather, that so much of the first institution as our Saviour mentions, for he mentions not all, was but to quell and put to non-plus the tempting Pharises; and to lay open their ignorance and shallow understanding of the Scriptures. For, saith he, have ye not read that he which made them at the beginning, made them male and female, and said, for this cause shall a man cleave to his wife? which these blind usurpers of Moses chair could not gainsay: as if this single respect of male and female were sufficient against a thousand inconveniences and mischiefes, to clogge a rationall creature to his endlesse sorrow unrelinquishably, under the guilefull superscription of his intended solace and comfort. What if they had thus answer'd, Master, if thou mean to make wedlock as inseparable as it was from the begining, let it be made also a fit society, as God meant it, which we shall soon understand it ought to be, if thou recite the whole reason of the law. Doubtlesse our Saviour had applauded their just answer. For then they had expounded this command of Paradise, even as Moses himselfe expounds it by his lawes of divorce, that is, with due and wise regard had to the premises and reasons of the first
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