the common rudiments of Christianity, as was prov'd. It being thus clear, that the words of Christ can be no kind of command, as they are vulgarly tak'n, we shall now see in what sence they may be a command, and that an excellent one, the same with that of Moses, and no other. Moses had granted that only for a natural annoyance, defect, or dislike, whether in body or mind (for so the Hebrew words plainly note) which a man could not force himselfe to live with, he might give a bill of divorce, therby forbidding any other cause wherin amendment or reconciliation might have place. This Law the Pharises depraving, extended to any slight contentious cause whatsoever. Christ therfore seeing where they halted, urges the negative part of that law, which is necessarily understood (for the determinate permission of Moses binds them from further licence) and checking their supercilious drift, declares that no accidental, temporary, or reconcileable offence, except fornication, can justify a divorce: he touches not here those natural and perpetual hindrances of society, whether in body or mind, which are not to be remov'd: for such, as they are aptest to cause an unchangeable offence, so are they not capable of reconcilement because not of amendment; they do not break indeed, but they annihilate the bands of mariage more then adultery. For that fault committed argues not alwaies a hatred either natural or incidental against whom it is committed; neither does it inferre a disability of all future helpfulnes, or loyalty, or loving agreement, being once past, and pardon'd, where it can be pardon'd: but that which naturally distasts, and findes no favour in the eyes of matrimony, can never be conceal'd, never appeas'd, never intermitted, but proves a perpetuall nullity of love and contentment, a solitude, and dead vacation of all acceptable conversing. Moses therfore permits divorce, but in cases only that have no hands to joyn, and more need separating then adultery. Christ forbids it, but in matters only that may accord, and those lesse then fornication. Thus is Moses Law here plainly confirm'd, and those causes which he permitted, not a jot gainsaid. And that this is the true meaning of this place, I prove by no lesse an Author then S. Paul himself, 1 Cor. 7.10, 11. upon which text Interpreters agree that the Apostle only repeats the precept of Christ: where while he speaks of the wives reconcilement to her husband, he puts it out of controversie, that our Saviour meant chiefly matters of strife and reconcilement: of which sort he would not that any difference should be the occasion of divorce, except fornication. And that we may learn better how to value
