Thirdly, touching divorces, we read in Sedulius; thatb it is not lawful, according to the precept of our Lord, that the wife should be put away, but for the cause of fornication, and in the Synod ascribed to St. Patrick. ⟨p. 52⟩cIt is not lawful for a man to put away his wife, but for the cause of fornication. as if he should say; for this cause, he may. Whence if he marry another, as it were after the death of the former, they forbid it not. Who they were, that did not forbid this second marriage, is not there expressed: that Saint Patrick himself was of another mind, would appear by this constitution following; which in another ancient Canon-book I found cited under his name.d If any mans wife have committed adultery with another man: he shall not marry another wife, as long as the first wife shall be alive. If per adventure she be converted, and do penance: he shall receive her; and she shall serve him in the place of a maid-servant. Let her for a whole year do penance in bread and water, and that by measure: neither let them remain in the same bed together. Fourthly, concerning single life, I do not find in any of our records, that it was generally imposed upon the Clergy; but the contrary rather. For in the Synod held by St. Patrick, Auxilius, and Isserninus; there is a special order taken,e that their wives shall not walk abroad, with their heads uncovered. And St. Patrick himself confesseth (at leastwise the Confession which goeth under his name saith so; and Probus, Jocelinus, and others that write his life, agree therewith) that hef had to his father Calphurnius a Deacon, and to his grandfather Potitus a Priest. For that was no new thing then among the Britons: ⟨p. 53⟩whose Bishops therefore Gildas doth reprehend (as for the same cause he did the chief of the Laity) that they were not content to be the husbands of one, but of many wives, and that they corrupted their children by their evil example: whereasg the chastity of the fathers was to be esteemed imperfect, if the chastity of their sons were not added thereunto.
Thirdly, touching divorces, wee reade in Sedulius; thatb it is not lawfull, according to the precept of our Lord, that the wife should be put away, but for the cause of fornication, and in the Synod ascribed to St. Patrick. ⟨p. 52⟩cIt is not lawfull for a man to put away his wife, but for the cause of fornication. as if he should say; for this cause, he may. Whence if hee marry another, as it were after the death of the former, they forbid it not. Who they were, that did not forbid this second marriage, is not there expressed: that Saint Patrick himselfe was of another minde, would appeare by this constitution following; which in another ancient Canon-booke I found cited under his name.d If any mans wife have committed adulterie with another man: he shall not marry another wife, as long as the first wife shall be alive. If per adventure she be converted, and doe penance: he shall receive her; and she shall serve him in the place of a maid-servant. Let her for a whole yeare doe penance in bread and water, and that by measure: neyther let them remaine in the same bed together. Fourthly, concerning single life, I doe not finde in any of our records, that it was generally imposed upon the Clergie; but the contrary rather. For in the Synod held by St. Patrick, Auxilius, and Isserninus; there is a speciall order taken,e that their wives shall not walke abroad, with their heads uncovered. And St. Patrick himselfe confesseth (at leastwise the Confession which goeth under his name saith so; and Probus, Iocelinus, and others that write his life, agree therewith) that heef had to his father Calphurnius a Deacon, and to his grandfather Potitus a Priest. For that was no new thing then among the Britons: ⟨p. 53⟩whose Bishops therefore Gildas doth reprehend (as for the same cause he did the chiefe of the Laity) that they were not content to be the husbands of one, but of many wives, and that they corrupted their children by their evill example: whereasg the chastitie of the fathers was to be esteemed imperfect, if the chastitie of their sonnes were not added thereunto.
- bNon licet secundùm praeceptum Domini ut dimittatur conjunx, nisi caussâ fornicationis. Sedul. in 1 Cor. 7.
- cNon licet viro dimittere uxorem nisi ob caussam fornicationis. ac fi dicat, ob hanc caussam. Unde si ducat alterum, velut post mortem prioris, non ve•ant. Synod. Patrie. cap. 36 MS.Non licet viro dimittere uxorem nisi ob caussam fornicationis. ac fi dicat, ob hanc caussam. Vnde si ducat alterum, velut post mortem prioris, non ve•ant. Synod. Patrie. cap. 36 MS.
- dSi alicujus uxor fornicata fuerit cum alio viro: non adducet aliam uxorem, quandiù viva fuerit uxor prima. Si fortè conversa fuerit, & agat poenitentiam, suscipiet eam; & serviet ei in vicem ancillae: & anuum integrum in pan• & aquâ per mensuram poeniteat; nec in uno lecto permaneant. Ex libro […] Cott••an•, titul••m 66.Si alicujus uxor fornicata fuerit cum alio viro: non adducet aliam uxorem, quandiù viva fuerit uxor prima. Si fortè conversa fuerit, & agat poenitentiam, suscipiet eam; & serviet ei in vicem ancillae: & anuum integrum in pan• & aquâ per mensuram poeniteat; nec in uno lecto permaneant. Ex libro 〈…〉 Cott••an•, titul••m 66.
- eQuicunque Clericis, ab Ostiario usque ad Sacerdotem, fine […] visus fuerit, &c. & uxor ejus si non velato capite ambulaverit: pariter à laicis contemnenurtur, & ab Ecclesiâ separentur. Synod. Patric. Auxil Issernin.Quicunque Clericis, ab Ostiario usque ad Sacerdotem, fine 〈…〉 visus fuerit, &c. & uxor ejus si non velato capite ambulaverit: pariter à laicis contemnenurtur, & ab Ecclesiâ separentur. Synod. Patric. Auxil Issernin.
- fPatrem habui Calporn•••• Diaconum, filium quondam Potiti presbytery. S. Patricii Confessio. MS.
