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CH A P. I.
Of MARRIAGE as a Divine Institution,
HEN the great and all-wise Creator
the earth, male and female, He blessed them, and said unto them, Be fruitful and multiply
, and replenish the earth. Gen. i. 28. This command was to be fulfilled in a way of God's own appointment; that is to say, by the union of the man and woman in personal knowledge of each other. This is the only + marriage-ordinance which we find revealed in the sacred scriptures, Wherever this union should come to pass, though two distinct and independent persons before, they now were to become as one. They shall be one * flesh, Gen. ii. 24. and so
Lam. i. 17
+ By this expression, I would be understood to mean, that by which the parties become one flesh in God's sight, so as not to be put asunder. See Matth. xix. 5, 6.
* 1x 1025-as one flesh-éis papua uiar, Gr. Teft. The Hebrew 3 prefixed, hath often this sense. See Josh. vii. 5.
So the Greek preposition éls, which answers to it. Compare 2 Sam. vii.
14. with Heb. i. 5. where the 125 and 2x3 of the Old Testament, are rendered by éis a clepa and éis voor in the New Testament; and clearly evince the names of Father and Son to be @economical names of office in the covenant of redemption, not descriptive of an inferiority and subordination in the persons of the GODHEAD. Compare Luke i. 35.
Also 7 with 5, and a noun following, denotes some change of condition, state, or quality, and signifies -- to become. Gen. ij. 7. 24. xvii. 4. Exod. iv. 4. & al. freq.
indiffolubly one, as to be inseparable. What God hath joined together, let not man put afunder. Matt. xix. 6.
That this oneness arose from this act of urion, and from the command consequent upon it, that they should be one flesh, is evident from the Apostle's reasoning, 1 Cor. vi. 15, 16. Know ye not that your bodies are the members of CHRIST? Shall I then take the members of CHRIST, and make them the members of an * harlot ? God forbid! What, know ye not that be that is JOINED to an harlot is ONE BODY? for two, faith he, shall be ONE
This question of the Apostle's Know ye not that be that is joined to an harlot is one body ? and what follows, being taken together, have a plain reference to what Adail said, Gen. ii. 24. and seems very fully to determine, not only the strictness of the marriage-union, but that which constitutes it in the light of God. In all which there is not the least hint, or most distant allusion, to any outward rite or ceremony administered by any person whatsoever ; but the whole is made to rest simply and only in the
πορνη, from περναμι, or περναω, to fell. A whore, a woman who prostitutes her body for gain. So the Latin meretrix is from mercor, to earn, get money ; and our English word whore, from the German huren (Dutch bueren) to hire. Thus Ovid. lib. i. eleg. 10.
Stat meretrix certo cuivis mercabilis ære,
See Parkhurst's Gr. Lex.
personal ut union of the man and woman. It is this alone which, according to the Apostle, makes them one flesh.
If + It may be presumed, that in what Adam said, Gen. ji. 23. he had an immediate reference to her formation out of a part of himself ; but that there was also an allusion to the personal union of the male and female, in what he says, ver. 24. is clearly proved by the Apostle's argument, 1 Cor. vi. 16; otherwise his citing this pas, fage of Gen. ii. 24. would have been nothing to the purpose to fhew that this makes them one flesh. The Hebrew InWx] P27 is rendered by the LXX, TIPOEKOΛΗΘΗΣΕΤΑΙ, προς την γυναικα αυε, in Μatt. xix. 5. ΠΡΟΣΚΟΛΛΗΘΗΣΕΤΑΙ τη γυναικι αυε. Let the reader compare all this with the Apostle's 8 KOAXO'MENOE TW Trópuḥ, and it will be very easy to see that the same idea runs through the whole; which is, that those who are thus joined, are one body, and pronounced by God-one flesh.
This will appear still the more evidently, if we consider OUR LORD's expression, as represented by the Evangelist, Matt. xix. 6. where he uses the word *TNEZETEEN, hath joined, or yoked together, as the effeet of the cause expreffed by Tiporxonanongelas. All this will appear ftil? more evidently, if, with the accurate Ar. Mont. we translate inux 2071, & adhærebit IN UXORE SUA.
A very candid critic on Thelyphthora, asks,“ how the
above idea of xornausvos) is reconcileable with the " context, in which the same word is applied to the Lord « – “Ο κολλώμενος τω κυριω, He that is JOINED to the Lord,” &c. ? It is a pleasure to me to give a candid question as candid an answer.
The idea contended for, where younduevos is made use of as denoting the union of a man with an harlot, cannot be the same with that where it denotes the union of the believer in one spirit with the Lord: the one is evidently a carnalidea, the cther as evidently spiritual; yet the marriageunion is emblematical of the spiritual union between CHRIST and the believer, as to the strictness and indiffolus bility of the union itself, and many other particulars, which the reader may find, Eph. v. 22-33. where (v. 31.) the Apofile quotes Gen. ii. 24. and expressly asimilates it to the union of CHRIST with the church, v. 32. Thus
If the licentious and temporary union with an harlot, makes a man io become one body, and one fles with her, we may suppose that the fin of fornication receives no small share of its malignity, from the abuse thereby committed of the ordinance of marriage as established by God: as entering into it without any intention of abiding by it, but merely to gratify a transient lust, and that with a woman who departs from one to another, as gain or evil desire
lead her. Nevertheless the Apostle, on the authority of Gen. ii. 24. says, that be that is JOINED to an harlot, is one body, and one fles with her, by being engaged in that ordinance, of which these things are declared, in the passage referred to, to be the inevitable consequences.
From what has been said, it appears, that marriage, as instituted of God, simply confifts (as to the essence of it) in the union of the man and woman as one body; for which
are earthly things made use of to teach us heavenly truths ; and indeed in this dark and imperfect state of mortality, this is the only way by which we can become acquainted with them; they are therefore made use of for this
gracious purpose, throughout the whole Bible.
The Apostle is shewing, in this place of 1 Cor. vi. the horrid inconsistency of believers, who, in a spiritual sense, are joined to the Lord, (compare John xv. 5.) and become one spirit with him, (so that their very bodies are temples of the Holy Ghost, ver. 19.) taking those bodies from the fančtified use (see 1 Thess. iv. 4, 5.) to which they ought to be dedicated, and joining them in carnal commerce with an harlot, by which they become one body, and of course one flesh, with her.-This is not glorifying God in their bodies, and in their spirit, &c. ver. 20. but a profanation and defilement of both.
plain and evident reason, no outward forms or ceremonies of man's invention, can add to or diminish from the effects of this union in the sight of God. What ends these things may serve, as to civil purposes, I shall not dispute : but I cannot suppose that the * ma
* Our marriage-ceremony, or form of folemnization of matrimony, was settled by Archbishop Cranmer, and twelve others, in the reign of Ed. VI. i. e, about 232 years ago, or 1548 years after the canon of scripture was closed, and is certainly the method by which the civil contract is established among us, provided it be adminiftered agreeably to a subsequent actof parliament ( 26 G:II.
33.) ; but how far must the mind be gone in superftition and prejudice, to suppose, that a human ceremony can controul or alter the fixed and determinate laws of Heaven, or have the least influence on what does or does not make the parties one flesh in God's sight! Grot. de Jur. lib. ii. c. 5. § 8. faith-Conjugium naturaliter effe existimamus talem cohabitationem maris cum femina, quæ feminam constituat quasi sub oculis & custodia maris. Nam tale consortium & in mutis animantibus quibufdam videre eft. In homine vero, qua animans est utens ratione, ad hoc accessit fides, qua se femina mari obftringit. Nec aliud, ut conjugium subsistat, natura videtur requirere.
We account marriage to be naturally fuch a cohabitation of the male with the female, as may place the female, as it were, under the eye and custody of the male ; for such a fellowship (or intercourse] is to be seen among certain brute aniinals. But as to man, as he is an animal having the use of reafon, to this (natural conjunction) has acceded a solemn contract, by which the female binds herself to the male. Nor does nature seem to require any thing else for the subsistence of marriage.
Gronovius notes on part of the above passage, as follows, viz.
Custodia maris.] Videtur addendum, procreationis, & mutui auxilii caufa.