Answ. All good means must be ⟨p. 102⟩first used to bring the infected party to repentance; and when none will succeed, but the case remaineth desperate, then marriage is dissolved on his part, and the believing wife is free to marry another. So saith the Apostle, 1. Cor. 7. 15. If the unbelieving party depart, let him depart; a brother or a sister is not in subjection in such things; but God hath called us unto peace. In which words observe a twofold reason: I. He that is at liberty may marry another; now the believing party forsaken, is at liberty; because he is not in subjection in such things: therefore he may marry another. II. God hath called us unto peace, saith Paul, and this peace cannot be kept, if the believing party forsaken cannot contain, unless he marry. Ambrose upon the place saith,1 That marriage cannot stand firm, which is separated from the worship and service of God; and therefore it is no sin in the party that is forsaken for Gods cause, to be married to another; and the unbeliever departing, sinneth both against God, and against the law of wedlock, because he denies to remain in that ⟨p. 103⟩estate, in regard of religion. Therefore he breaks the covenant of marriage, and the other is not bound in this case to keep touch with him. 2the master of the sentences, saith, That the believing party in this case, is not bound to follow the unbeliever when he departeth, but while he lives may marry another. 3Augustine affirmeth, that even the wife which is joined to her husband in lawful society, if she will not abide with her Christian husband, because he is a Christian, may be forsaken and left, without sin. And it is far better that the covenant should be dissolved, that man and wife have made each with other, then that the Covenant which man hath made with God. The people of Israel being in affliction, were constrained to break the former made with strange women, that they might keep the latter, Ezra 10. 11. 19.
Answ. All good meanes must bee ⟨p. 102⟩first vsed to bring the infected partie to repentance; and when none will succeed, but the case remaineth desperate, then mariage is dissolued on his part, and the beleeuing wife is free to marrie another. So saith the Apostle, 1. Cor. 7. 15. If the vnbeleeuing partie depart, let him depart; a brother or a sister is not in subiection in such things; but God hath called vs vnto peace. In which words obserue a twofold reason: I. He that is at libertie may marrie another; now the beleeuing partie forsaken, is at libertie; because hee is not in subiection in such things: therefore he may marrie another. II. God hath called vs vnto peace, saith Paul, and this peace cannot be kept, if the beleeuing partie forsaken cannot containe, vnlesse he marrie. Ambrose vpon the place saith,1 That mariage cannot stand firme, which is separated from the worship and seruice of God; and therefore it is no sinne in the partie that is for saken for Gods cause, to be married to another; and the vnbeleeuer departing, sinneth both against God, and against the law of wedlock, because he denies to remain in that ⟨p. 103⟩estate, in regard of religion. Therefore hee breakes the couenant of mariage, and the other is not bound in this case to keepe touch with him. 2the master of the sentences, saith, That the beleeuing partie in this case, is not bound to follow the vnbeleeuer when hee departeth, but while hee liues may marrie another. 3Augustine affirmeth, that euen the wife which is ioyned to her husband in lawfull societie, if shee will not abide with her Christian husband, because he is a Christian, may be forsaken and left, without sin. And it is far better that the couenant should be dissolued, that man and wife haue made each with other, then that the Couenant which man hath made with God. The people of Israel being in affliction, were constrained to break the former made with strange women, that they might keepe the latter, Ezra 10. 11. 19.
- 1Ambros. in 1. Cor. 7. 15.
- 2Libr. 4. dist. 39.
- 3Lib. de Fide & operib. cap. 1•.
