A10322:69
A defence of the judgment of the Reformed churches. That a man may lawfully…A defence of the iudgment of the Reformed churches. That a man may lawfullie…
A defence of the judgment of the Reformed churches. That a man may lawfully not only put away his wife for her adultery, but also marry another. / Wherein both Robert Bellarmin the Jesuits Latin treatise, and an English pamphlet of a nameless author maintaining the contrary are co[n]futed by John Raynolds. A taste of Bellarmins dealing in controversies of religion: how he depraveth Scriptures, misalleagthe [sic] fathers, and abuseth reasons to the perverting of the truth of God, and poisoning of his Church with error..A defence of the iudgment of the Reformed churches. That a man may lawfullie not onelie put awaie his wife for her adulterie, but also marrie another. / Wherin both Robert Bellarmin the Iesuites Latin treatise, and an English pamphlet of a namelesse author mainteyning the contrarie are co[n]futed by Iohn Raynolds. A taste of Bellarmins dealing in controversies of religion: how he depraveth Scriptures, misalleagthe [sic] fathers, and abuseth reasons to the perverting of the truth of God, and poisoning of his Churche with errour..
Dordrecht: printed by George Walters, 1609
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Livia being carried away with the wicked enticements of Seianus was not only nought of her body with him, but consented also to make away her husband Drusus with poison, Now let Bellarmin tell us whether of these two were in better case Apicata or Livia; Livia the adulteress & murderess of her husband, being free to marry, or chaste Apicata, being bound to live solitary. If he say Livia should have been put to death by them Romaine law because of her murder and then had she not been in better case then Apicata for liberty to marry: I reply that likewise by the law ofn Moses the woman whom Christ speaketh of, should have been put to death, because of her adultery, and soe the doubt here ceased too. But the law of Moses being left unexe•ut•d on the adulterous woman, as the Roman was for the time of Livia: let Bellarmin answer to the point, not as of Livia only, but of any whore that hath wrought her husbands death, and for want of proof, or through the Magistrates fault is suffered to live, whether she be in better case then an honest, chaste, religious matron, that is put away from her husband unjustly. Which if he dare not say, considering on the one side the plagues thato in this life, andp in the life to come are laid up for such miscreants, on the other, the blessedq promises of them both assured to the Godly: then he hath no refuge, but he must needs confess that his argument was fond. For the murdering whore is not an adulteress by the law of Christ, though she take another man, her husband being dead: and yet the chaste matron were an adulteress if she married while her husband liveth, who hath unjustly putt her away. Wherein this notwithstanding is to be weighed, that a chaste woman's case is not so hard in comparison of the whores.
Livia being carried away with the wicked entisements of Seianus was not onely nought of her body with him, but consented also to make away her husband Drusus with poyson, Now let Bellarmin tell vs whether of these two were in better case Apicata or Livia; Livia the adulteresse & murderesse of hir husband, being free to marry, or chast Apicata, being bound to live solitary. If hee say Livia should have bene put to death by the