Lastly, it containeth here and there, some special grounds of trueth, tending to the discovery of divers errors of Popish doctrine in points appertaining to Marriage; as namely these; I. That this estate is free to all men, even to such as have the gift of continency▪ and for those who have not the power to abstain, it is expressly enjoined by God as necessary.1 Which ⟨image 8⟩discovereth that error of absolute inhibition thereof to some sorts of men, without the least exception of ability to forbear. And in this case, though the Church of Rome prescribeth an help by prayer and endeavour, where the gift is wanting; yet herein, she addeth two more absurdities to the former; imposing a necessity of containing, by her laws, where God hath given liberty, by his word; and causing to flee from that only Remedy which himself hath sanctified, to another, whereunto he neither giveth charge by his will, nor encouragement by promise. II. That Marriages consummate without the free and advised consent of Parents, either explicit in terms, or implicit by connivance, are in the court of conscience, mere nullities. A doctrine cleared in this Book, both by Scriptures, and by consent of Antiquity. Wherein is challenged the Jesuits proposition, That the sole consent of the parties is sufficient,2 ad Matrimonium firmum ac ratum efficiendum. As also that decree of the Council of ⟨image 8⟩Trent,3 which professeth a detestation of clandestine contracts, and yet with the same breath pronounceth the curse of Anathema upon them, who affirm that Parents may ratify or make void Marriages contracted by their children, without their allowance. III. That Matrimony lawfully begun and consummate, is made void only by way of divorce in the case of Adultery. So saith our Saviour;4 Whosoever shall put away his wife, (except it be for fornication, &c.) And this liberty granted by Christ both to dissolve, and to marry again, cannot be restrained or cut off by any humane ordinance. A point directly impugned by two other Rules of that Council. One, that the Church of Rome erreth not, when she teacheth (as they profess,5 Juxta Evangelicam & Apostolicam doctrinam, but in truth expressly contradictory thereunto) That the knot of marriage cannot be broken because of adultery, and that neither party may undertake to be married again, during the life of the other, after the dismission.
Lastly, it containeth here and there, some speciall grounds of trueth, tending to the discouerie of diuers errors of Popish doctrine in points appertaining to Mariage; as namely these; I. That this estate is free to all men, euen to such as haue the gift of continencie▪ and for those who haue not the power to abstaine, it is expressely enioyned by God as necessarie.1 Which ⟨image 8⟩discouereth that error of absolute inhibition thereof to some sorts of men, without the least exception of abilitie to forbeare. And in this case, though the Church of Rome prescribeth an helpe by prayer and indeuour, where the gift is wanting; yet herein, she addeth two more absurdities to the former; imposing a necessitie of containing, by her lawes, where God hath giuen libertie, by his word; and causing to flee from that onely Remedie which himselfe hath sanctified, to another, whereunto hee neither giueth charge by his will, nor incouragement by promise. II. That Marriages consummate without the free and aduised consent of Parents, either explicite in tearmes, or implicite by conniuence, are in the court of conscience, meere nullities. A doctrine cleered in this Booke, both by Scriptures, and by consent of Antiquitie. Wherein is challenged the Iesuites proposition, That the sole consent of the parties is sufficient,2 ad Matrimonium firmum ac ratum efficiendum. As also that decree of the Councell of ⟨image 8⟩Trent,3 which professeth a detestation of clandestine contracts, and yet with the same breath pronounceth the curse of Anathema vpon them, who affirme that Parents may ratifie or make voide Mariages contracted by their children, without their allowance. III. That Matrimonie lawfullie begun and consummate, is made voide onely by way of diuorce in the case of Adulterie. So saith our Sauiour;4 Whosoeuer shall put away his wife, (except it be for fornication, &c.) And this liberty granted by Christ both to dissolue, and to marrie againe, cannot be restrained or cut off by any humane ordinance. A point directlie impugned by two other Rules of that Councell. One, that the Church of Rome erreth not, when she teacheth (as they professe,5
- 11. Cor. 7. 1. 2. 8. 9.
- 2Bellarm. de Matrim. Sacram. libr. c. 19.
- 3Concil. Trident. Sess. 24. Decreto de clandest. Matrim.
- 4Matth. 5. 32.
- 5Concil. Trid. Sess. 24. Can. 7.
