into the scales, we hear that voice of infinite goodnesse and benignity that Sabbath was made for man, not man for Sabbath. What thing ever was more made for Man alone and lesse for God then mariage? And shall we load it with a cruel and senceles bondage utterly against both the good of man and the glory of God? Let who so will now listen, I want neither pall nor mitre, I stay neither for ordination nor[errata 1] induction, but in the firm faith of a knowing Christian, which is the best and truest endowment of the keyes, I pronounce, the man who shall bind so cruelly a good and gracious ordinance of God, hath not in that the Spirit of Christ. Yet that every text of Scripture seeming opposite may be attended with a due exposition, this other part ensues, and makes account to find no slender arguments for this assertion out of those very Scriptures, which are commonly urg'd against it.
First therfore let us remember as a thing not to be deny'd, that all places of Scripture wherin just reason of doubt arises from the letter, are to be expounded by considering upon what occasion every thing is set down: and by comparing other Texts. The occasion which induc't our Saviour to speak of divorce, was either to convince the extravagance of the Pharises in that point, or to give a sharp and vehement answer to a tempting question. And in such cases that we are not to repose all upon the literall terms of so many words, many instances will teach us: Wherin we may plainly discover how Christ meant not to be tak'n word for word, but like a wise Physician, administring one excesse against another to reduce us to a perfect mean: Where the Pharises were strict, there Christ seems remisse; where they were too remisse, he saw it needfull to seem most severe: in one place he censures an unchast look to be adultery already committed: another time he passes over actuall adultery with lesse reproof then for an unchast look; not so heavily condemning secret weaknes, as open malice: So heer he may be justly thought to have giv'n this rigid sentence against divorce, not to cut off all remedy from a good man who finds himself consuming away in a disconsolate and uninjoy'd matrimony, but to lay a bridle upon the bold abuses of those over-weening Rabbies; which he could not more effectually doe, then by a countersway of restraint curbing their wild exorbitance almost into the other extreme; as when we bow things the contrary way, to make them come to their naturall straitnesse. And that this was the only intention of Christ is most evident; if we attend but to his own words and protestation made in the same Sermon, not many verses before he treats of divorcing, that he came
Errata
