Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

CHAP. VI. Of Marriage, how lawful, and how prohibited unto Christians. As also of Divorce. Being the fourth Great Case of Conscience.

SECT. I.

MArriage is a solemn and honourable Ordinance of God, instituted by God himself in the time of Man's Innocency, for the modest and orderly propagation of Mankind: God made them Male and Fe∣male, and gave the blessing of Encrease and Multiplication to them. Not to Adam alone, as some lately, and others formerly have fondly imagined; particularly among the Greeks, as we read in the Commenta∣xies of Ludovicus Vives, on Aug. de Civit. Dei. l. 4. c. 23.

Great have been the Affronts and Abuses which Mankind have offered

to this solemn Ordinance of God, both by Poligamie, and many unlawful and unnatural Lusts; better perhaps to be buried in silence, than to be expressed here, further than necessity requires.

When Mankind was multiplied on the Earth, God was pleased to state the Bounds of Marriage within certain Limits, nor permitting any that were near of Kin to joyn in Affinity, as we read at large in Levit. 18 & 20 Chapters. And because these Prohibitions run generally in the name of one Sex, some would idely pretend a greater latitude on the one part than on the other; not considering that the Reason of the Law ought to be consulted, which is the nearness of Kin; and this is the same on the part of the Female as the Male. The Nephew shall not marry the Father's Sister, saith the Law; and the Reason of the Law is this, for she is thy near Kinswoman. And who can doubt but that the same Law which forbids the Nephew to marry with his Aunt, doth as well forbid the Uncle to marry with the Neece? the nearness of Kin being still the same; which, as we said, is by God himself propounded as the Reason of these Laws. It is a good Maxim, That He wrongs the Law, that keeping close to the Letter, strives against the Intent and Purpose of the Law. Where∣fore upon the whole Matter, this is my Judgment and Conscience, That if any Man desire to act safely in his choice of a Yoak-fellow, it is bet∣ter to keep at a greater distance than the Law seems to limit, rather than to come within the reach of the very Point of this Flaming Sword, which we see turns every way to prevent us, that we provoke not the Lord to anger in any of these Abominations, wherein the Nations are said to have offended, and were therefore spewed out of the Land, as a burthen too heavy for it to bear. For suppose the Question be only, Whether a Man may lawfully marry his Wives Brothers Widow? Here is a very remote Kindred, nothing of consanguinity or proximity of Blood: and yet even this case may be doubtful, for my Wives Brother is a very near Kins∣man by affinity; and he and his Wife being one Flesh, must needs be ve∣ry near a Kin also; and therefore though there be no express prohibition in this case, yet sith I am forbid to approach to any that is near a Kin, I run a venture here, (at least) which is a presumtious folly, when I may both lawfully and with commendation be excused.

Let us therefore beware, as well of the Consequence of these Laws which prohibit Marriage, either in the degrees of Blood, or Aliance. For when God forbids to uncover the Nakedness of Father or Mother, he doubt∣less debars us as well also in respect of our Son and Daughter, though he ex∣press them not. * 1.1 He forbids us expresly to uncover the nakedness of the Fathers Wife; but doth not speak of the Mothers Husband: The same again of the Sister, but mentions not thy Brother. He is express in the case of thy Sons Daughter, but saith nothing of thy Daughters Son. He names thy Fathers Wifes Daughter, but saith nothing of the Mothers Daughters Son. He expresseth the Fathers Sister, not the Mothers Brother: And mentions the Daughter-in-Law, not the Son-in-Law. But who seeth not, that by the same rea∣son that the Relation on the one side is restrained from Marriage, by the same is the like Relation on the other side restrained also. Other∣wise, the Mother may marry her Son; the Nephew his great Aunt; the

Neece her Uncle, &c. We must needs therefore, when we read these Laws, consult them in their natural Inferences, as well as in their Ex∣pressions; otherwise they will be to us, as a Dark-Lanthorn is to him that comes against its Light, for it confounds his Sight, and he soon loseth his Path; but he that follows its Light, finds his way perfectly.

SECT. II. How Marriage is prohibited for the Cause of Religion.

Here the Doctrine of the Baptized Churches is this; That it is unlaw∣ful by the positive Law of God, for those that are Members of the Visible Church of Christ, to marry with those that are not. And for this we have the consent of the Old and New Testaments, as well as the most Authors which have written upon this Subject.

The Scripture timely shews the Mind of God herein, Gen. 6. 2, 6, 7. by recording his revengeful stroke on those his Sons, who in the days of Noah, took to themselves Wives of those that were not his Children, but only termed the Daughters of Men. Which Transgression being re∣membred by our Saviour, Luke 17. 27, to 30. He premonisheth his Fol∣lowers of the Sin of the last times, and foreshews it would be like the Sin of those in the days of Noah; and particularizeth their Sin, in mar∣rying Wives contrary to the Will of God. For it cannot be supposed, that our Saviour did there speak against Marriage as Instituted of God, any more than against Eating and Drinking lawfully; but it is the Sins of Men committed in these Actions respectively which he speaks against, to the end he might fortifie his Servants against the like abuses.

How much the Lord disallowed such Marriages in the time of the Law, is evident Exod. 34. 12, 13, 14, 15, 16. Deut. 7. 3. 1 King. 11. 1, 2. Nehem. 13. And that the same Transgression in the time of the Gospel ought to be avoided, cannot be denyed, 1 Cor. 7. 39. & 10. 8. 2 Cor. 6. 14. The reason of the Law in this case being still the same, which is the danger of being drawn away from following the Lord. Deut. 7. 3, 4. Neither shalt thou make Marriages with them; &c. For they will turn away thy Son from following me, that he may serve other Gods: so will the Anger of the Lord be kindled against you. Thus for the Israelite. And hath the Christian no limit here? Yes; They are at liberty to marry with whom they will; Only in the Lord, 1 Cor. 7. 39. They may not be unequally yoaked with Unbelievers, 2 Cor. 6. 14. Here is a most profitable restraint; and for more particular direction, we refer to Levit. 8 & 20 Chapters, and the Section preceding. Nor shall we need to be copious in this Point, all Christians assenting to it. Of the many Testimonies that might be brought, I will only set down a few; and first the University of Basil.

Marriage (say they) * 1.2 is not only grounded on the Law of Nature and Nations, but also on the Law of God; For it was Instituted and Commanded by God, and was by Christ Vindicated from Abuses and Corruptions. In which, regard must be had to Religion, that Marriage be not made between

Persons of different Religions. It is one thing to speak of Marriages already made, and of such as are to be made. Of the former the Apostle speaks 1 Cor. 7. but the latter is most severely prohibited, Exod. 34. 12. Deut. 7. 3. where a Reason is rendred, taken from the danger of seducing. To which Paul's saying agrees, Be not unequally yoked with the Wicked, or bear not the strange Yoke with Unbelievers. Sad Examples we have of the Events of such Marriages of the Old World, Gen. 6. Of Solomon, 1 Kings 22. Of Ahab, 1 Kings 21. 15. Of Jehoshaphat, 2 Kings 8. Of Valence the Emperor, who by his Wife was seduced and drawn to Arrianism.

And the Rhemists give this positive determination; * 1.3 It is not lawful for Catholicks to marry with Hereticks or Infidels. Where they also refer to St. Jerome contra Jovinian, Lib. 1. And to the Council of Laodicea, Can. 10, 31.

As clear for this is Diodat Annot. in 1 Cor. 7. 39. By these words, In the Lord, he understands, In the Communion of Christ and his Church; not that Christians should Apostatize for Marriage with a Hus∣band or Wife who is not a Christian. * 1.4 We see then, that he that goeth out of the Visible Church of Christ to seek a Spouse, is condemned in that Act by the Scriptures, and the consent of all that profess any thing of Christianiry.

SECT. III. In what Cases Marriage once made may be dissolved.

But now the Question is; Whether Marriages which are made beyond the Bounds which God hath ordained, may be made void? B. Hall Answers thus; * 1.5 Doubtless it may be done by just Authority, upon divers well grounded occasions. For as it is an indispensible Charge, Those whom God hath joyned together, let no Man put asunder: So it no less truly holds on the contrary, Those whom God hath forbidden to be joyned, let no Man keep together. And then puts six Cases wherein this may be done, but mentions not the cause of Religion.

Nor may we too easily fall in with this Sentence, nor with his Infe∣rence from our Saviour's words, though there be a great shew of reason in them, (though yet in the cases put by him it may probably hold). But now we must consider, that Marriage standeth upon the Law of Nature and Nations, as well as it is particularly regulated by positive Precepts, for the Church of God. And therefore care must be had of the uncon∣verted Party, who did not sin against the Law of Nature or Nations, in marrying with a Believer, and being under no other Law, at least not the Law of the Church, cannot be punished by the Law of Christianity: And yet if the Woman so married be put away, her punishment is as great as Christ allows to be executed upon the Fornicatrix that hath sin∣ned against her Husband, and most of all against God.

True it is, God once suffered a Sin of this kind to be thus severely pu∣nished by Ezra. * 1.6 But there is no Law extant that it must always be so; and we know, God did permit many Marriages to continue, which yet

had not a lawful beginning. Nothing can be said why Jacob should re∣tain Leah as his Wife; which will not equally plead for the continuance of the Marriages under question. The Sin being far greater, in the put∣ting Leah fraudulently to Jacob instead of his Lawful Spouse. Dr. Willet is of Opinion, * 1.7 That the Sin here committed, was Fornication, or Adul∣tery.

Again, Poligamy, or having many Wives at once, was neither accor∣ding to the Institution of Marriage, nor warranted by any Law at all; and had its rise (so far as Scripture bears Record) from a Wicked Man, Gen. 4. 19. Nevertheless such Marriages were permitted to continue. And yet in our case the matter is not of that criminal Consideration, as to have multiplicity of Wives; which is disallowed by Christ, when he restores Marriage to its first * 1.8 Institution.

When Israel's Sin was punished, Ezra. 10. 3, 4. by putting away their Wives, their Children were put away with them: which howsoever it might stand with the Jewish Church, being in some sort necessary, in respect of their Inheritances in the Land of Promise, and the Civil Poli∣cy of their Nation; yet surely it would be great cruelty for Men pro∣fessing Christianity, to turn their Wives and Children out of doors; who both by the Law of Nature and Nations, have as clear a right to all Temporal and Domestick Priviledges now, as the Husband himself, in any Nation what-ever. So that here doth not only want a Law for Divorce in this case, without which the Christian cannot put away his Wife, whom he took irregularly; but here is also a moral impossibility for him to do it.

Finally; As to the state of things in that part of the World called Christendom, more especially in this our Nation, great caution must be had in this Case of Marriage, how Men censure them that go beyond the Bounds of some particular Communities; the Case being not with us, as it was with the Church at Corinth, and the Pagans. Nevertheless the only secure way to have peace in our Consciences, is to keep within the Bounds of the Church for the choice of our Yoke-fellows. If we find them not within her Borders, we may justly fear, &c.

And the rather, because God hath grievously punished the Sin of mar∣rying, contrary to his directions to his own People; he thereby providing especially for their security in things pertaining to his Worship. Let all Christians therefore stand in awe, and sin not: Let not the love of Beauty or Riches, turn thee from the conviction of thy Conscience; for if thou sinnest presumptuously, thou reproachest the Lord; and such must bear their Iniquity, Numb. 15. 30, 31.

Now for Marriages lawfully made, by Persons fit for that state of Life, we ought to acquiesce in our Saviour's determination, That nothing but the pollution of the Marriage-Bed can justifie a Divorce; our Lord hath repealed that Precept which Moses gave to the contrary, Matth. 5. 32. Let no Christian therefore harden his heart against his Wife, because of other Infirmities; let not loss of Beauty, or other cause, alienate thy heart like a Jew, who upon sleight occasions were too much wont to hate their Wives. Let Christians shew a more excellent Spirit, as they are

under a more excellent Ministration than that of the Law; always re∣membring that Lesson of the Apostle, 1 Cor. 7. 29. Brethren, the time is short: It remaineth, that they that have Wives, be as though they had none. It being not earthly Felicities, from which the Christian Man draws his true rejoycing; and therefore let these things fall out better or worse, he is taught of God therewith to be content.

Notes

• * 1.1

  Bp. Hall re∣sol. p. 403.
• * 1.2

  Ʋniversity of Basil.
• * 1.3

  Rhem. Test. 2 Cor. 6.
• * 1.4

  The only diffi∣culty here is, to know the due Bounds of the Church; which we suppose to be sufficiently shewed above.
• * 1.5

  Bp. Hall Re∣sol. p. 373.
• * 1.6

  Esra 10. 3, 4.
• * 1.7

  Hexapla in Genes.
• * 1.8

  Matth. 19. 4, 5, 6, 8. Paul also ex∣cludes plura∣lity of Wives, 1 Cor. 7. 2. For here he as much restrains one Man from two Wives, as one Woman from two Hus∣bands.