As to divorce, it is still a moot question whether it be allowable. For my part I so greatly detest divorce that I should prefer bigamy to it,[163] but whether it be allowable, I do not venture to decide. Christ Himself, the Chief Pastor[164], says in Matthew v, "Whosoever shall put away his wife, excepting for the cause of fornication, maketh her commit adultery; and he that shall marry her that is put away, committeth adultery." [Matt. 5:32] Christ, then, permits divorce, but for the cause of fornication only. The pope must, therefore, be in error whenever he grants a divorce for any other cause, and no one should feel safe who has obtained a dispensation by this temerity (not authority) of the pope. Yet it is a still greater wonder to me, why they compel a man to remain unmarried after being separated from his wife, and why they will not permit him to remarry. For if Christ permits divorce for the cause of fornication and compels no one to remain unmarried, and if Paul would rather have one marry than burn [1 Cor. 7:9], then He certainly seems to permit a man to marry another woman in the stead of the one who has been put away. Would to God this matter were thoroughly threshed out and decided, so that counsel might be given in the infinite perils of those who, without any fault of their own, are nowadays compelled to remain unmarried, that is, of those whose wives or husbands have run away and deserted them, to come back perhaps after ten years, perhaps never. This matter troubles and distresses me; I meet cases of it every day, whether it happen by the special malice of Satan or because of our neglect of the word of God.
I, indeed, who, alone against all, can decide nothing in this matter, would yet greatly desire at least the passage in I Corinthians vii to be applied here,--"But if the unbeliever depart, let him depart. For a brother or sister is not under servitude in such cases." [1 Cor. 7:15] Here the Apostle gives permission to put away the unbeliever who departs and to set the believing spouse free to marry again. Why should not the same hold true when a believer--that is, a believer in name, but in truth as much an unbeliever as the one Paul speaks of--deserts his wife, especially if he never intends to return? I certainly can see no difference between the two. But I believe that if in the Apostle's day an unbelieving deserter had returned and had become a believer or had promised to live again with his believing wife, he would not have been taken back, but he too would have been given the right to marry again. Nevertheless, in these matters I decide nothing, as I have said,"[165] although there is nothing I would rather see decided, since nothing at present more grievously perplexes me and many more with me. I would have nothing decided here on the mere authority of the pope or the bishops; but if two learned and pious men agreed in the name of Christ and published their opinion in the spirit of Christ [Matt. 18:19 f.], I should prefer their judgment even to such councils as are nowadays assembled, famous only for numbers and authority, not for scholarship and saintliness. Herewith I hang up my harp[166][Ps. 137:2], until another and a better man shall take up this matter with me.