A10322:83
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.
he saith that our answer may be proved by four reasons, which he gathereth out of circumstances of the former place, all such as the later hath neither any kindred with, and discoverceth them to be of no value. But of the reasons, which I have brought to prove our answer fitting both the places, and partly confirming that S. Paul might well mean the same in these, which in the like he meant; partly demonstrating that certainly he did soe, because it were not true else that he teacheth of the liberty of Christians forsaken by the unbelievers; these reasons Bellarmin doth, not touch. No marvel: for they are too hot. And it is likely that he studied not what might be most strongly said in our defence, but rather what most weakly: that so he might seem to join battle with us, and yet might be sure to do himself no harm, Letting pass therefore the help which he offereth in like sort to us as thed Sa ••ritanes did unto the Jews: I come unto the unjust and false accusation, ⟨p. 33⟩wherewithe they sought to hinder the building of the Temple, I mean to the reasons which he untruly saith, do witness our answer and exposition to be false. Those he draweth to three heads, whereof the first hath two branches: one that S. Pauls words are plain; the other that they are oft repeated. For what is more plain (saith he) then that fif while the man liveth, the woman take another man, she shall be called an adulteress? and that gthe woman is bound by the law as long as her husband liveth? Plain I deny not. But this proof how pithy & strong soever he thought it to set it his fore-front, is already showed to be no proof at all: sith there are as plain words in like sentences, which nevertheless must be expounded, as these are by us. For what more plain then thath Who goeth a warfare any time at his own Cost? and that, Who planteth a Vineyard, and eateth net of the fruit thereof? and that Who feedeth a flock and eateth not of the milk of the flock? and that,