his default may marry again: But though Positive Law, as a Penalty upon Adulterers, may hinder their Marriage with the Adulteress or otherwise de∣clare such Marriages, as to Succession and civil Effects, void; yet, can it not simply annul it; and as to any other person they may Marry. With us, Mar∣riage betwixt the two Committers of Adultery, is declared null, and the Issue inhabilitat to succeed to their Parents, Parl. 1600. cap. 20. But otherwise, the person guilty may again marry.
The second ground of Dissolution of Marriage, is, wilful desertion, which is grounded upon the answer of the Apostle, 1 Cor. 7. 15. concerning the Marriages of Christians with Infidels, which he declares valide, unless the unbeliever depart; in which case, he declares, the Christian not to be under bondage, which cannot have any speciality to the party deserted, as a Chri∣stian; and therefore, must infer a general Rule, that all Married persons, wilfully deserted, are free; but this seems inconsistent with Christs resolution, making Adultery the only exception, which is easily cleared, by adverting, that Christs determination is not general of the dissolution of Marriage, but of putting away by divorce; and so concludes no more, but that the putting away of the wife is unlawful, unless for Adultery, but the wilful deserter is not put away, but goeth wilfully away; yet whether the person deserted, or put away, be simply free by the dissolution of the Marriage, or only freed from the bondage of adherence, is not clear from that Text, 1 Cor. 7. 15. For from Matth. 5. 32. and 19. 9. Luke 16. 18. It would appear, that by desertion, the Mar∣riage is not dissolved, and that the person deserted may not marry again, be∣cause it is said, That whosoever marries her that is put away (or deserted) commit∣teth Adultery.
By the Law of Scotland, dissolution of Marriage for non-adherence, or wil∣ful desertion, is expresly ordered, Parl. 1573. cap. 55. That the deserter, af∣ter four years wilful desertion, without a reasonable cause, must be first pursued and decerned to adhere, and being thereupon denunced, and also, by the Church ex∣communicate, the Commissaries are warranded to proceed to divorce; but the absence will not be accounted a wilful desertion, if he be following any lawful imployment abroad, and content to accept and intertain his Wife, for she is oblieged to follow him.
3. The rights arising from Marriage, are the Jus Mariti, or conjugal power of the Husband over the Wife, her Person and Goods, and therewith by consequence, the obliegement for her debts. 2. His power, and the Wifes security, whereby, during the marriage she cannot obliege her self. 3. The Husbands obliegement to intertain the Wife, and provide for her after his death, and her interest in the Goods.
Jus Mariti, as a Term in our Law, doth signifie the right that the Hus∣band hath in the Wifes Goods, yet it may well be extended to the power he hath over her person, which stands in that oeconomical power and autho∣rity, whereby the Husband is Lord, Head and Ruler over the Wife, by the express Ordinance of God, Gen. 3. 16. Where the Lord says to Eve, Thy de∣sire shall be towards thy Husband, and he shall rule over thee; which, though it may seem as a penalty imposed upon her, for being first in the transgression, and so not to be of the Natural or Moral Law, which is perpetual; yet it is no more than a consequence of the Moral Law, whereby Marriage being Insti∣tute before the Fall, The Woman was made for the Man, and not the Man for the Woman: And therefore, in that Conjugal Society, being but of two, the determination of things indifferent, of their Interest, behooved to be in the Man, and he to have in so far the Precedency and Government of the Wife; but when through the Fall, the greatest measure of infirmity besel her, as being first in