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Rh and it had deepened the consciousness of division in the English Church.

The shifts by which several writers defended the marriage betray much perplexity. One divine attributed the matrimonial troubles of Jupiter and Saturn to the want of a Papal dispensation. Another explained that the prohibition to marry a brother's wife had crept into the Pentateuch by the fault of a transcriber. It was commonly believed, by a mistaken application of a pronoun in the works of St. Antoninus, that Martin V., with a view to avoid scandal, had permitted a man to marry his own sister. And there were some who maintained that a man might marry not only his sister, but his grandmother, and even his own mother or daughter.

The reasons submitted on the part of Henry VIII. for suspecting the validity of his marriage were presented with such moderation, and such solicitude to avoid disparaging the Papal power, that they explain, apart from the weighty considerations of interest, the long hesitation of Rome. The maxim that a dispensation, to be good, must be warranted by sufficient reason, was generally admitted by canonists ; and Julius, in excusing his delay, had said that a dispensation opposed to law and good morals can be justified only by necessity. Assuming, therefore, in principle, his right to perform the act, the question raised was, whether necessity had been shown, and whether the motives alleged by the petitioners were adequate and true. The English argued that Henry VII. and Ferdinand V. had deceived the Pope with false statements. Henry had pretended that without the marriage there was danger of war ; yet he made it manifest that no such urgent purpose of public welfare existed. The dispensation had no sooner reached his hands than he confessed that it was not wanted, by causing his son to make a solemn protest that he did not mean to use it. Henry VII. survived four years longer, persisting in his determination to prevent the match. It was said that he was troubled in conscience; and Erasmus affirms that