_Answ._ Where the laws of the land do take care for the prevention of injuries, and make any determination in the case, (not contrary to the law of God,) there it is a christian's duty to obey those laws: therefore if you live under a law which forbiddeth any putting away or departing, without public sentence or allowance, you may not do it privately upon your own will. For the civil governors are to provide against the private injuries of any of the subjects. And if persons might put away or depart at pleasure, it would introduce both injury and much weakness into the world. But where the laws of men do leave persons to their liberty in this case, they need then to look no further than to the laws of God alone. But usually the sentence of the civil power is necessary only in case of appeal, or complaint of the party injured; and a separation may be made without such a public divorce, so that each party may make use of the magistrate to right themselves if wronged. As, if the adultery be not openly known, and the injuring party desire rather to be put away privily than publicly, (as Joseph purposed to do by Mary,) I see not but it is lawful so to do, in case that the law, or the necessity of making the offender an example, require not the contrary, nor scandal or other accidents forbid it not. See Grotius's learned notes on Matt. v. 31, 32, and on Matt. xix. and 1 Cor. vii. about these questions. _Quest._ XI. Is not the case of sodomy or buggery a ground for warrantable divorce as well as adultery? _Answ._ Yes, and seemeth to be included in the very word itself in the text, Matt. v. 31, 32, which signifieth uncleanness; or at least is fully implied in the reason of it. See Grotius ibid. also of this. _Quest._ XII. What if both parties commit adultery? may either of them put away the other, or depart; or rather must they forgive each other? _Answ._ If they do it both at once, they do both forfeit the liberty of seeking any compensation for the injury; because the injury is equal (however some would give the advantage to the man): but if one commit adultery first, and the other after; then either the last offender knew of the first, or not. If not, then it seemeth all one as if it had been done at once. But if yea, then they did it either on a supposition of the dissolution of the matrimonial obligation, as being loosed from the first adulterer, or else upon a purpose of continuing in the first relation: in the latter case, it is still all one as if it had been done by them at once, and it is a forfeiture of any satisfaction: but in the former case, though the last adulterer did sin, yet being before set at liberty, it doth not renew the matrimonial obligation: but yet, if the first offender desire the continuance of it, and the return of the first injured party; shame and conscience of their own sin, will much rebuke them, if they plead that injury for continuance of the separation.