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CH A P. VI.
“ THE grand question to be tried is " Whether a SYSTEM filled with obligation and re
Sponsibility, of men to women, and of women " to MEN, even unto death itself, and this esta“ blished by INFINITE WISDOM, is not better “ calculated to prevent the ruin of the female sex, « with all its horrid consequences, both to the « public and individuals, than a SYSTEM of hu“ man contrivance, where neither obligation nor “ responsibility are to be found, either of MEN to
WOMEN, or of WOMEN TO MEN, in instances of “ the most important concern to BOTH, but more “ especially to the weaker sex ?”
See Vol. i. Pref. xxiii. xxiv.
E RR AT A.
72. 1. 19. after any, add, where God's law hath not made it so.
THELY PHTHOR A.
C H A P. VI.
TILL on this subject, as on all the
rest, we must keep the holy fcriptures alone in our view; as the will of God, touching this, and all things else, is only to be known from the revelation which He hath been pleased to make of it in His WORD. : The first marriage we read of, was between our first parents Adam and Eve, and on that occasion, we find the will of THE MOST High, with respect to the indissolubility of the marriage, declared by the mouth of Adam, Gen. ii. 23, 24. This is now bone of my bones, and flesh of my flesh; he shall be called WOMAN, because she was taken out of Man. Therefore (or; for this cause) shall a man leave his father and mother, and shall CLEAVE unto. bis Vol. II.
toife, and they shall be one flesh. Thefe are not to be looked upon merely as the words of Adam, but of Him that made them male and female, declared by Adam. See Matt. xix. 4, 5; where CHRIST quotes this primary law of marriage, and absolute prohibition of divorce, thusHave ye not red, that be which made them at the beginning made them male and female, and said, For this cause shall a man leave father and mother, and cleave unto his wife, and they twaiii shall be one flesh. Comp. 1 Cor. vi. 15, 16. The conclusion which CHRIST draws from this inftitution is as follows--Wherefore they are no more twain, but one flesh: what therefore God hath joined together, let not man put asunder. By this it appears, that when once a man and woman have become one flesh, they, by this act, though two distinct and independent persons before, are so indiffolubly one, in consideration of the divine law, that neither the parties themselves, nor any other person, or power upon earth, can put them afunder. It is not by the ordinance of man that they are joined together, but by the ordinance of God; therefore our SAVIOUR faith, What God hath joined together. (by pronouncing them one flesh) let not mun put asunder.-But was this rule to be understood in fo abfolute a sense as to admit of no relaxation or exception whatsoever ?-No: We read of