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rally, according to our idiom, married to an hujband, Isa. lxii. 4. byzn "HHHl & terra tua erit maritata. Mont.; and thy land Jhall be married. Now bvn signifies to have, or take poses ion, or authority over, as a participal noun 'O 'e%t»v, he who hath. Hence it signifies to marry, to take pojj'ejjion cf a woman, to have her, as we fay. See Deut. xxiv. 1. xxi. 13. In Niph, to be married, taken pojj'ejjion of as a wife. Isa. lxii. 4. with liv. 1. See ParkhurJFs Heb. Lex. byi. So Calafio. "Significat dominium, magis«* terium, dominatus est, habuit, possedit "ut dominus, maritus suit, rem habuit *' cum muliere." "It signifies dominion, "the place or office of a * master or go"vernor." "As a verb, he governed, "had, pojfejfed as a lord or master, he was "married, or, had to do with a woman'' By all which, taken together, it appears that this laji circumstance is that which brings her into the possession, and reduce?, 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 rtty CompreJJit earn. Mont.; He hath humbled her. Englisti translation. Surely this affords an additional and conclusive proof, that a man's taking pojjejfion of a woman in the
* Our English word hujband hath this idea, according to Johnson—" Hossband, master, Danish; from ** house and btnda, Runic, a master." See Dict.
■sense above-mentioned, is in the language* of sacred scripture marrying her, or making her inttftf his woman.
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 human legislature, must be deferred for a season.
* This appears also from Deut. xxiv. i. where the word is evidently used in this sense —
ca cum coieret W fæminam vir ceperit si.
Pagninus. Mont. Marg.
Here the taking the woman, and lying with her, most clearly appears to make her the man's wife, as the rest of the verse and the three following demonstrably Ihew.
CHAP. » % •• •
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0/*whoredom rf«i Fornication.
WHEN God, the Creator and
* We are told, Gen. i. 31. that Gon saw every thing that He had made, and behold it was 1ND ^*lD 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 sufficiently abhor the • • - folly marriage was first: ordained. But that this acl, 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 positive laws for this very purpose, to confine within such bounds as
j seemed good to Himself to limit, that ^ natural, but violent paflion, which, for the great purpose of propagating the human
species, was made an inseparable adjunct to the human frame. .
folly and blasphemy of Jerome and some others, who fay, that ** Adam's, desire to know his wife was the "first sin which made Gob repent that Me had made "man, and was the occasion of turning him out of "Paradise." Coitus præniium mors—fays Jerome contr. Jovintan*
No inconsiderable difficulty awaited this scheme, which arose from the question—" How then was the "world to be peopled, if not by natural genexation f" But this was easily solved, by imagining that "the "earth would have been supplied with men, as the ** heal/ens .are with dugtlt, by the immediate creative "power of God, without the interference of any ** generation whatsoever."
When such monstrous opinions can have been maintained by those who, in their day, were looked upon us 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 amongst rocks and shoals without a pilot. Remember what the Psalmist says, Pf. cxix. 105. Thy, word it -a lamp unto my sett, and a light unto my fatb*
Those who imagine that this appetite is ih itself sinful, either in the desire or aft, charge God fooliply, as if He could ordain the increase and multiplication of mankind by an act sinful in itself: an absurdity little ^ short oi blasphemy I Sin, we are told, on the most infallible authority, is the transgression os the law, i John iii. 4 ;—and where no Jaw is, there is no transgresjion,. Rom. iv. 151 —when therefore this act is done agreeably to God's will, it is like all other acts so done, good and not evil. In order to make it evil, it must be done against some precept of God's law, otherwise it is as innocent as satisfying our hunger with eating, or our thirst with drinking. These may become sinful by their abuse or excess; so may the other-, but in itself, and in its lawful use, it is as perfectly innocent as the two former.
We have observed before, that where a man and woman become personally united to each other, they are one sejh, and are forbidden to put each other away. This is the ordinance of marriage, and the only one which is revealed in the sacred scriptures; therefore we may call it the only one which Gon ever ordained.
But when men corrupted their ways upon the earth, Gen. vi. 12. this ordinance of marriage, sanctified by God's blesjing, Gen. i. 28. and ratified by His own. express com'