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Services over the parties, these cannot add to, nor diminish from their union before God, which, as in His sight, is created by the Almighty fiat--they hall be one flesh. This surely must be as evident, from the whole tenor of the scripture, as that the

pouring water on a person, or dipping him in water, in the name of the Blessed Trinity, is the complete divine ordinance of baptism, though no act is done, or word faid, befides.

There are no where in the Hebrew of the Old Testament, or Greek of the New Testam ment, any specific names for married persons, such as the English words busband and wife

. but vix and nux man and woman-So 'Avmp and yuvy, which also signify persons of the male or female sex in general; but when coupled with pronouns possessive, as 7098 ber man-178x his woman. O 'armp rou, thy

Ο σου, many yuvy ÈAUTS his woman, they then de note the marriage-relation : but how that relation is entered into, so as to become indifloluble on both sides, hath already been shewn; to which we may add some observations on the word sya which we translate husband, married. See Gen. xx, 3. sya nbya maritata marito. Mont. ; literally, according to our idiom, married to an husband. Isa. lxii. 4. byan 73787 & terra tua erit maritata. Mont.; and thy land shall be married. Now ya fignifies to have, or take posledion, or authority over, as a participal noun-Ö 'eyw he who hath.

Hence

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Hence it signifies to marry, to take polesion of a woman, to have her, as we saySee Deut. xxiv. 1. xxi. 13. In Niph, to be married, taken .

, poleffion of as a wife. Isa. lxii. 4. with liv. I. See Parkburst's Heb. Lex. Sya. So Calafo.

Significat dominium, magisterium, domi“ natus est, habuit, poffedit ut dominus, " maritus fuit, rem habuit cum muliere. “ It fignifies dominion, the place or office “ of a I master or governor.

66 As a verb, “ he governed, had, poleled, as a f lord or “ master, he was married, or, had to do with

a woman. By all which, taken together, it

appears that this last circumstance is that which brings her into the possession, and reduces her under the dominion of the man, according to that of Gen. iii. 16. latter part. See Deut. xxii. 29, where it is expressed by 773y Comprest eam. Mont.; He hath bumbled ber. English translation. Surely this affords an additional and conclusive proof, that a man's taking poffeffon of a woman in the sense above-mentioned, is in the language of Scripture marrying her, or making her nur bis woman.

This appears also from Deut. xxiv. I, where the word hya, according to Pagninus, is used in this sense

Our English word husband hath this idea, according to Johnson-. Hossband, master, Danish ; from house and

l bonda, Runic, a master.” See Dict.

+ The husband is called, Exod. xxi. 3. Tus Sya muJieris dominus, Mont. Lord of a woman, Maritus, marg.

גי

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יקח איש אשה ובעלה

cum coierit & fæminam vir ceperit fi.

Pagninus. Mont. Marg. Here the taking the woman, and lying with ber, most clearly appears to make her the man's wife, as the rest of the verse and the three following demonstrably shew.

Bishop Patrick, on this place, observes, that “ the Hebrew Doctors make a difference s between these two: understanding by taka

ing a wife, espousing her to be his wife, " and by marrying her, his completing the

contract by lying with her.” The former

a

.בעלה the latter by יקח fignified by

There is another word which denotes a wife, viz. 54903« from the root sw-which in Kal. fignifies to lie carnally with a woman. See Deut. xxviii.

30.

also Pf. xlv. 9. Neh. ii. 6. in both which latter places we have translated it Queen ; but this it does not fignify, in any other sense, but as the King's wife. Ar. Mont. renders it by conjunx—a yoke-fellow, or wife; GUYMOITOS— Aquila. See that learned and useful work, Parkhurst's Heb. & Eng. Lex. sub

.שגל .voc

I should now proceed to consider marriage, or matrimony as it is called, in another point of view, namely under civil considerations, and, as such, an object of human laws: but before this can be done in a proper manner, some incidental points must be fully understood and discussed. Therefore the subject of matrimony, as a civil contract controulable by buman legislature, must be deferred for a season.

CHAP.

WHI

H

CH A P. II.
Of WHOREDOM and FORNICATION.

HEN GOD, the CREATOR and LORD

of all, was pleased to ordain and eftablish the means by which His creatures

to increase and multiply, and replenish the earth, in which primary command His reafonable creatures were equally interested with the brute part of the creation, and in some respects, if we consider this world as connected with another, infinitely more, and therefore the command was particularly addressed to them, Gen. i. 28.-it could not be but that the act, whereby mankind was to be propagated, must be totally innocent in itself: otherwise it could not have been confiftent with the state # of inno

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cence

+ We are told, Gen. i. 31. that God saw every thing that He had made, and behold it was 780 210 very good. We cannot, consistently with this account of things, doubt that every endowment of the human nature, whether of body or mind, came under this description ; consequently, that those desires which were necessary to lead man to the propagation and continuance of his species, were without any evil whatsoever. We cannot fufficiently abhor the folly and blafphemy of Jerome and fome others, who say, that “ Adam's desire to know his " wife, was the first fin which made God repent that “ He had made man, and was the occasion of turning him out of Paradise.'

Coitûs præmium mors-says Jerome contr. Jovinian.

No inconliderable difficulty awaited this scheme, which arose from the question-"How then was the world to “ be peopled, if not by natural generation ?” But this was easily solved, by imagining that “the earth would “ have been supplied with men, as the heavens are with

Angels,

cence in which man was when marriage was first ordained. But that this act, innocent in itself as any other function of the body, might be kept within due bounds of order and decency, and all confusion and disorder avoided ; God enacted certain t pohtive laws for this very purpose, to confine within such bounds as seemed good to Himself to limit, that natural, but violent pafsion, which, for the great purpose of propagating the human species, was made an inseparable adjunct to the human frame.

Those who imagine that this appetite is in itself finful, either in the depre or aft, charge God foolishly, as if He could ordain the increase and multiplication of mankind by an af sinful in itself: an absurdity little short of blasphemy! Sin, we are told, on the most infallible authority, is the transgresjon of the law, i John iii. 4;-and where no law is, there is no transgreson, Rom. iv. 15:-when

, angels, by the immediate creative power of God, “ without the interference of any generation what“ foever.” See Du Pin's Eccl. Hift. Eng. Trans. Cent. 5. p. 31, where St. Chrysostom delivers himself to this effect.

When such monstrous opinions can have been maintained by those who, in their day, were looked upon as fathers of the church, let it warn thee, Reader, against. searching for truth any where but in the blessed word of God; dread as much to leave it for an instant, as a blind man would dread to walk amidst pits and precipices without a guide, or a mariner to fail among rocks and shoals without a pilot. Remember what the Psalmist says, PS. cxix. 105. Thy word is a lamp unto my feet, and a light unto my path.

Conjunctio maris cum fæminâ, per quam propagatur genus humanum, digniffima res est legum curâ. Grot. de Verit. lib.ii. s 13:

“ The conjunction of the male with “the female, by which the human race is propagated, is fk a matter most worthy the care of laws.”

therefore

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