“And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
Gen. 2:22-24
“What therefore God hath joined together…”
Mt. 19:6
“For the husband is the head of the wife, even as Christ is the head of the church: and He is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the Word.”
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Subsections
Divorce & Remarriage
7 Sacraments of Romanism
Authority of Fathers in Giving their Daughters Away in Marriage
Ethics of Wedding Rings
Polygamy
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Order of Contents
Articles 10+
Quotes 2
Historical 5
Engagement 2
. Breaking 2
Weddings 3
Latin 5+
Doctrine
In Part Positive
Mutual Consent Makes Couple Married 10+
Marriage with Deceased Wife’s Sister 9
Pastoral Benediction upon Wedded Couple
Not a Sacrament 2
Nature of Authority
Practical
Gone for Prolonged Periods
Marrying Romanists
Marital Advice
Birth Control
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Articles
1500’s
Zwingli, Ulrich – Commentary on True & False Religion eds. Jackson & Heller (1525; Labyrinth Press, 1981)
‘Marriage, I’ 184-85
‘Marriage, II’ 257-60
Bullinger, Henry
10th Sermon, ‘Of Certain Institutions of the Church of God; of Schools; of Ecclesiastical Goods, and the use and abuse of the same; of churches and holy instruments of Christians; of the admonition and correction of the ministers of the Church, and of the whole Church; of matrimony; of widows; of virgins; of monks; what the Church of Christ determines concerning the sick; and of funerals and burials’ in The Decades ed. Thomas Harding (1549; Cambridge: Parker Society, 1850), vol. 4, 5th Decade, pp. 478-526
15. ‘Of Marriage, Vows & Chastity’ in Questions of Religion Cast Abroad in Helvetia [Switzerland] by the Adversaries of the Same, & Answered… tr. John Coxe (1560; London, 1572), pp. 120-39
Bucer, Martin – On the Reign of Christ in Melanchthon & Bucer, tr. Satre & Pauck in The Library of Christian Classics, vol. 19 (1550; 1557; London: SCM Press LTD, 1969), bk. 2 and Bucer, The Judgment of Martin Bucer concerning Divorce, written to Edward VI, in his Second Book of the Kingdom of Christ, and now Englished… tr. John Milton (London: Simmons, 1644)
15. ‘The Seventh Law: the Sanctification and Regulation of Marriage’
16. ‘What must be established concerning the contracting and entering of holy marriage’
17. ‘Which persons it is proper to join in matrimony’
18. ‘Marriages should not be held valid which are contracted without the consent of those who have power over the ones who make the contract, or without suitable advisers’
19. ‘Whether it may be permitted that the promise of marriage may be rescinded before it is fulfilled’
20. ‘The Celebration of Nuptials’
21. ‘The Preservation of Holy Marriage’
22. Of full divorce, what the ancient Churches have thought
23. That Marriage was granted by the ancient Fathers, even after the vow of single life
24. Who of the ancient Fathers have granted marriage after divorce
25. The words of our Lord, and of the Holy Ghost by the Apostle Paul concerning Divorce are explained
26. That God in his law did not only grant, but also command divorce to certain men
27. That what the Lord permitted and commanded to his ancient people concerning divorce, belongs also to Christians
28. That our Lord Christ intended not to make new Laws of marriage and divorce, or of any civil matters
29. ‘It is wicked to strain the words of Christ beyond their intent’ Latin
30. That all places of Scripture about the same thing are to be joined and compared, to avoid Contradictions
31. ‘Whether the Lord in his words which the evangelists Matthew, Mark and Luke record allowed final divorce because of fornication’ Latin
32. ‘A manifest adultress ought to be divorced and cannot be retained in marriage by any true Christian’ Latin
33. ‘Adultery must be punished by death’ Latin
34. ‘Whether it is permissible for wives to leave their adulterous husbands and to marry someone else’ Latin
35. Places in the Writings of the Apostle Paul touching divorce explained
36. That although it seem in the Gospel as if our Savior granted divorce only for adultery, yet in very deed He granted it for other causes also
37. For what causes divorce is permitted by the civil Law
38. An exposition of those places wherein God declares the nature of holy wedlock
39. The properties of a true and Christian marriage, more distinctly repeated
40. Whether those crimes recited Ch. 37 out of the civil law dissolve matrimony in Gods account
41. Whether the husband or wife deserted may marry to another
42. ‘Incurable inability to perform the duties of marriage is a just ground for divorce’ Latin
43. That to grant divorce for all the causes which have been hitherto brought, disagrees not from the words of Christ naming only the cause of adultery
44. ‘To those who are legally divorced a second marriage ought to be permitted’ Latin
45. That some persons are so ordained to marriage…
46. ‘An exposition of the words of the Holy Spirit (1 Cor. 7) in praise of celibacy’ Latin
47. ‘Conclusion of the Entire Tract on Marriage’
Vermigli, Peter Martyr – The Common Places… (d. 1562; London: Henrie Denham et al., 1583)
pt. 2, 10. ‘The Seventh Precept: of Not Committing Adultery’ 418
‘Of Matrimony & Concubines’ 418
‘Of Polygamy’ 420
‘Of Barrenness’ 430
‘Whether it be lawful for children to marry without the consent of their parents’ 431
‘Of Rapine, or violent taking away’ 437
‘Whether Marriage be lawful in persons of sundry religions’ 442
‘Of Degrees forbidden in marriage’ 447
‘Whether any Dispensation may be made in the degrees of kindred prohibited by God’ 453
pt. 3, ch. 7, ‘Of Marriage, & the Single Life, especially of Ministers’ 192-203
Musculus, Wolfgang – Common Places of the Christian Religion (1560; London, 1563), 7th Commandment
A consideration of wedlock 83.a
Pureness of Life required by this precept 83.a
Bachelors and widowers 83.a
Wedlock the fountain of man’s life 83.a
How great care God has of wedlock 84.a
Beza, Theodore – A Brief & Pithy Sum of the Christian Faith made in Form of a Confession (London, 1565)
ch. 5, 39. Of marriage, of fasting and of the difference of days and meats
ch. 7, 11. Of Marriage
de Brès, Guy – ‘Of Marriage & of Vows’ in The Staff of Christian Faith… for to Know the Antiquity of our Holy Faith… gathered out of the Works of the Ancient Doctors of the Church… (London, 1577), pp. 243-54
de Bres (1522-1567) was a Walloon pastor, Protestant reformer and theologian, a student of Calvin and Beza in Geneva.
Viret, Pierre – A Christian Instruction… (d. 1571; London: Veale, 1573), The Sum of the Principal Points of the Christian Faith
52. Of Marriage 52-53
Ursinus, Zachary – The Sum of Christian Religion: Delivered… in his Lectures upon the Catechism… tr. Henrie Parrie (Oxford, 1587)
1. What Marriage is
2. What are the causes of marriage
3. Whether marriage be a thing indifferent
4. What are the duties of married persons
5. What things are contrary to matrimony
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1600’s
Bucanus, William – 12. ‘Of Mariage ordained by God before the Fall, and after confirmed again by God’ in Institutions of Christian Religion... (London: Snowdon, 1606), pp. 112-29
What think you of marriage, is it a divine, human or politic constitution?
How prove you that marriage was instituted by God?
But are not Moses and Paul contrary one to another, where it is said, Gen. 2:18, ‘It is not good for man to be alone,’ and 1 Cor. 7:1, ‘It is good for man not to touch a woman’?
But tell me whether Paul speaking of a virgin, 1 Cor. 7:38, and saying, ‘He that bestows her not in marriage does better,’ do mean that virginity deserves more the favor of God than marriage?
What is contrary to this doctrine concerning the efficient cause of matrimony?
Of the matter of marriage. Of how many and of what manner of persons ought mariage to consist?
What is contrary to this?
What kind of men may marry?
Whether is it lawful for the ministers of the Church to marry?
Whether does the apostle (1 Tim. 5:11) condemn those widows whose marrying have made void their first faith given to God to keep themselves continent?
What think you then of vows?
What things repugn this doctrine?
Whether may a man marry another wife, his first wife being dead?
What is contrary to this doctrine?
What things are required in the right and lawful contract of matrimony?
What is consent?
Which is a lawful consent?
What does the law of God and mercy require?
What is the honor due unto the parents?
What contraries this doctrine?
What does modesty or reverence towards kindred require?
What rules are to be observed in contracting matrimony?
Is this Levitical law concerning degrees, a ceremonial law, or judicial, or natural and moral?
How then is that to be understood, Dt. 25:5, where the wife of the brother dying without issue, is to be married unto the other brother, and that example of Judah, who gave his first son’s wife after his death unto his second son, and after he was dead, promised her to his third son also, Gen. 38:8, whereas the Lord in Leviticus expressly forbids the brother to marry his brother’s wife?
What then shall we think of Abraham, who married his brother Aaron’s daughter, of Jacob who married two sisters both alive together and of Moses who was born of a marriage between the nephew and the aunt, as the Hebrew word is taken, Num. 26:59?
But may a faithful man marry an unbelieving woman?
What are the constitutions of princes concerning this?
Do these laws bind Christians?
How is the coupling in marriage called in the Scriptures?
What is against this?
What is marriage?
How manifold is marriage?
What is betrothing or contracting?
How many kinds of sponsals or contracts are there?
Is the bond alike in both contracts?
Why are contracts instituted and why is there a certain time observed between it and the celebration of marriage?
Which is the other degree of marriage?
What is consecration of marriage?
From whence is this custom taken?
What is the celebration of marriage?
Ought a Christian to observe this festivity and celebration?
Think you the marriage feast lawful?
What is the form of marriage?
What positions do you gather out of this formal cause of marriage?
What and how many are the ends of marriage?
What contraries this doctrine touching the ends of marriage?
What are the duties of married couples?
Which are common to both parties?
By what arguments ought married couples to be stirred up to the performance of these duties?
Which are the duties of either to the other?
Which are the husband’s duties?
Which are the duties of the wife towards her husband?
What repugn this doctrine?
What ought to comfort the godly in marriage?
Corbet, John – ‘Matrimonial Purity’ in The Remains of the Reverend & Learned Mr. John Corbet… (London: Parkhurst, 1684), pp. 225-48
Corbet (1620-1680) was an English, congregationalist puritan, friends with Richard Baxter.
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Quotes
1600’s
Samuel Rutherford
Lex Rex... (1644; Edinburgh: Ogle, 1843)
“so then, the aptitude and temper of every commonwealth to monarchy, rather than to democracy or aristocracy, is God’s warrant and nearest call to determine the wills and liberty of people to pitch upon a monarchy, hic et nunc [here and now], rather than any other form of government, though all the three be from God, even as single life and marriage are both the lawful ordinances of God, and the constitution and temper of the body is a calling to either of the two;”
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p. 69 rt col bot
“1. The wife by nature is the weaker vessel, and inferior to the man…
2. The wife is given as an help to the man…
3. Marital and husbandly power is natural, though it be not natural but from free election that Peter is Ana’s husband, and should have been, though man had never sinned…”
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Historical
On the Post-Reformation
On Geneva
Articles
ed. Foxgrover, David – Calvin, Beza & Later Calvinism: Papers Presented at the 15th Colloquium of the Calvin Studies Society April 7-9, 2006 (Calvin Studies Society, 2006)
Elwood, Christopher – ‘Calvin, Beza & the Defense of Marriage in the Sixteenth Century’, pp. 11-34
Selderhuis, Herman J. – ‘A Response’, pp. 35-38
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Book
eds. Kingdon, Robert M. & John Witte Jr. – Sex, Marriage & Family Life in John Calvin’s Geneva: Courtship, Engagement & Marriage in Religion, Marriage & Family Series Pre (Eerdmans, 2005) 545 pp.
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On Scotland
Articles
Dalrymple, James – Title 4, ‘Conjugal Obligations’ in The Institutions of the Law of Scotland Deduced from its Originals… (Edinburgh: Anderson, 1681), pp. 28-44
This summarizes the civil laws of Scotland about marriage in the Post-Reformation, while giving a theological and philosophical explanation and defense of them. The whole work in general, and this chapter, is excellent.
Dalrymple places the essence of contracting marriage in mutual consent, though with some qualifications, such as retarded or insane persons, etc. may not be able to give sufficient consent to the lifelong institution, and the impotent cannot marry. Yet he says:
“Yet though this capacity should never be actuated, as if persons, both capable, should after marriage live together and it should be known or acknowledged that all their lives they did abstain, yet were the marriage ***, as to the conjugal rights on either part.” – p. 32
Males could marry at 14, females at 12.
“If it be asked, whether the consent of parents be essential to marriage? the common sentence will resolve it, Multa impediunt matrimonium contrahendum, quae non dirimunt contractum, so that consent is necessary, necessitate praecepti, sed non necessitate medii [by the necessity of precept, but not by a necessity of means]; though by human constitution such marriages may be disallowed, and the issue repute as unlawful, but the marriage cannot be annulled, l. 11. de stat. hom. l. 13 §. 6. de Adult, by which laws, not only the Issue of such marriages are excluded from succession, but the marriage itself insinuate to be null, which human constitutions cannot reach, though the magistrate or minister, celebrator of the marriage, may refuse to proceed without consent of the parents; as by the law and custom of Holland, Art. 3. Ord. Pol.
It is statute that… where the parties are minor, they be not married without consent of their parents; and where they are both major, intimation must be made to the parents, and if they appear not, their consent is presumed; and if they do appear and dissent, they must condescend upon the reasons, that it may be cognosced whether they be sufficient or not: And if the marriage do otherways proceed, they account it null…
neither do the civil constitutions of princes annul or dissolve marriage, whatever they may work as to the interest of the married persons… Yea, between Jews and Christians, for diversity of religion cannot annul it.” – p. 32
Steuart of Pardovan, Walter – Title 5, ‘Of the Solemnization of Marriage’ in Collections & Observations Concerning the Worship, Discipline & Government of the Church of Scotland… (1709), pp. 107-17
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On England
Myers, R. Andrew – ‘The Love Story of Richard Baxter & Margaret Charlton’ (2023) 8 pp.
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On Engagement, Betrothal & Dowries
Article
1500’s
Vermigli, Peter Martyr – ‘Of Dowries’ in The Common Places… (London: Henrie Denham et al., 1583), pt. 2, 10. ‘The Seventh Precept: of Not Committing Adultery’, pp. 454-57
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Latin Articles
1600’s
Voet, Gisbert – Ecclesiastical Politics (Amsterdam: Waesberge, 1663), vol. 2, pt. 1, bk. 3, tract 1, ‘Of Marrying’
Section 1, of Marrying
1. Of Presuppositions and Some Prolegomena to this Tract on Marrying 1
2. Of Betrothals [Engagements] 9
3. Of Contracting Betrothals 12
4. Of the Declarations and Signs of Betrothals 13
5. Of the Obligation of Betrothals 16
6. Of the Distinction of Betrothals from Weddings, and of Some Period of Time Between them Intervening 31
Section 2, of Marriage
6. Of the Profession of Betrothals, Proclamations, of the Matrimonial Benediction, the Confirmation of the Same, Rituals, and of the Wedding Feast 110
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On Breaking an Engagement towards Marriage
Article
1500’s
Bucer, Martin – bk. 2, ch. 19, ‘Whether it may be permitted that the promise of marriage may be rescinded before it is fulfilled’ in On the Reign of Christ in Melanchthon & Bucer, ed. Wilhelm Pauck (Philadelphia: Westminster Press, 1969), pp. 324-26
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Historical
Scottish Reformation
Todd, Margo – p. 268 in ch. 6, ‘Church & Family’ in The Culture of Protestantism in Early Modern Scotland (Yale University Press, 2002)
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On Weddings
Article
1500’s
Bucer, Martin – ch. 20. ‘The Celebration of Nuptials’ in The Judgment of Martin Bucer concerning Divorce, written to Edward VI, in his Second Book of the Kingdom of Christ, and now Englished… tr. John Milton (London: Simmons, 1644), pp. 326-27
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Latin Articles
1600’s
Voet, Gisbert – Ecclesiastical Politics (Amsterdam: Waesberge, 1663), vol. 2, pt. 1, bk. 3, tract 1, ‘Of Marrying’,
Section 1, of Marrying
6. Of the Distinction of Betrothals from Weddings, and of Some Period of Time Between them Intervening 31
Section 2, of Marriage
6. Of the Profession of Betrothals, Proclamations, of the Matrimonial Benediction, the Confirmation of the Same, Rituals, and of the Wedding Feast 110
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A Christian & Reformed Wedding Service
Fentiman, Travis – ‘A Christian Wedding Service’ 2 pp.
Need help planning a Christian wedding service? Here is a Christ exalting, beautiful and simple wedding service according to historic reformed principles.
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Wedding on the Lord’s Day?
Westminster Directory for the Public Worship of God, ‘The Solemnization of Marriage’
“Therefore the minister… is publickly to solemnize it in the place appointed by authority for publick worship, before a competent number of credible witnesses, at some convenient hour of the day, at any time of the year, except on a day of publick humiliation. And we advise that it be not on the Lord’s day.”
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Latin
1500’s
Bucer, Martin – On the Kingdom of our Savior Jesus Christ… (Basil, 1557), bk. 2
15. ‘The Seventh Law: the Sanctification & Regulation of Marriage’ 126
16. ‘What must be established concerning the contracting and entering of holy marriage’ 127
17. ‘Which persons it is proper to join in matrimony’ 127
18. ‘Marriages should not be held valid which are contracted without the consent of those who have power over the ones who make the contract, or without suitable advisers’ 129
19. ‘Whether it may be permitted that the promise of marriage may be rescinded before it is fulfilled’ 133
20. ‘The celebration of nuptials’ 134
21. ‘The preservation of holy marriage’ 135
22. ‘What the ancient churches thought about legitimate divorce’ 136
23. ‘The ancient fathers allowed marriage even after the vow of celibacy’ 139
24. ‘Who of the ancient fathers allowed marriage after divorce’ 142
25. ‘A discussion of the sayings of our Lord & of the Holy Spirit through the apostle Paul concerning divorce’ 144
26. ‘God in his Law did not only grant, but also command, divorce to certain men’ 146
27. ‘What the Lord permitted and commanded to his ancient people concerning divorce also applies to Christians’ 146
28. ‘Our Lord Christ intended not to make new laws of marriage and divorce, or of any civil matters’ 148
29. ‘It is wicked to strain the words of Christ beyond their intent’ 149
30. ‘All narrations of the Gospels must be connected with one another’ 149
31. ‘Whether the Lord in his words which the evangelists Matthew, Mark and Luke record allowed final divorce because of fornication’ 153
32. ‘A manifest adultress ought to be divorced and cannot be retained in marriage by any true Christian’ 155
33. ‘Adultery must be punished by death’ 156
34. ‘Whether it is permissible for wives to leave their adulterous husbands and to marry someone else’ 160
35. ‘An exposition of the words of the Holy Spirit concerning divorce given to us in writing through the apostle Paul’ 162
36. ‘Although in the Gospels our Lord appears to allow divorce only in case of adultery, He nevertheless allowed divorce also for other causes’ 166
37. ‘To which men and women divorce is granted in the code of civil law’ 163
38. ‘An exposition of the those passages of Holy Scripture wherein God explains to us the nature of holy wedlock’ 169
39. ‘A definition of the characteristics of holy wedlock’ 173
40. ‘Whether the crimes listed in civil law [ch. 37] dissolve matrimony in the sight of God’ 174
41. ‘Whether a deserted husband or wife may marry someone else’ 178
42. ‘Incurable inability to perform the duties of marriage is a just ground for divorce’ 180
43. ‘To grant divorce for all the causes which have so far been listed agrees with the words Christ has spoken against divorce’ 183
44. ‘To those who are legally divorced a second marriage ought to be permitted’ 187
45. ‘There are some men so destined for marriage by the Lord that it is repugnant to God’s decree that anyone should forbid them marriage for any reason’ 188
46. ‘An exposition of the words of the Holy Spirit (1 Cor. 7) in praise of celibacy’ 191
47. ‘The Conclusion of the entire tract on marriage’ 194
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1600’s
Alsted, Henry – ch. 14, ‘Marriage’ in Distinctions through Universal Theology, taken out of the Canon of the Sacred Letters & Classical Theologians (Frankfurt: 1626), pp. 62-65
Wendelin, Marcus Friedrich – ch. 30, ‘Of Marriage’ in Christian Theology (Hanau, 1634; 2nd ed., Amsterdam, 1657), bk. 1, ‘Knowledge of God’, pp. 638-52
Voet, Gisbert
Select Theological Disputations, vol. 4 (Utrecht, 1667), 50. ‘A Syllabus of Questions on the Decalogue’
‘Of the mutual duties of husbands & wives’, p. 794
‘Of men & women’, p. 794
‘On marriage & its opposites’, p. 808
‘On the punishments of impurity’, p. 809
Ecclesiastical Politics (Amsterdam: Waesberge, 1663)
vol. 1, pt. 1, bk. 2, tract 1, ch. 8. ‘Questions on Some Rituals in Particular: on… the Marriage Rite…’
Section 3, 4th Problem, ‘Whether the joining of hands in the sign of a contract and the entrance of marriage is a divine, sacred or religious ceremony? I respond: None of them.’, p. 471
vol. 2, pt. 1, bk. 3, tract 1, ‘Of Marrying’
Section 2, of Marriage
1. Of the Causes and Conditions being Required unto Marriage, and of the Impediments of the Same 41
2. Questions of Some other Impediments from the Imparity of Age, Diversity of Religion and the Guilt of Adultery 48
3. Of a Kindred-Relation and Affinity Impeding Marriage 55
4. Particular Questions about the Impediments of a Brother or a Granddaughter by Affinity, a Widow, a Step-son, etc. 78
5. Of Marriages Following, or Remarriage; of the Marriage of Cousins and Certain others which Human Law has Prohibited, though in Conscience they are not Unlawful 95
6. Of the Profession of Betrothals, Proclamations, of the Matrimonial Benediction, the Confirmation of the Same, Rituals, and of the Wedding Feast 110
Section 3, Of that which is Against Marriage
1. Of Lawful and Unlawful Celibacy149
2. Of Aggravations to Marriages, namely: an Immature Age, a Natural or Accidental Defect, Incest, the Agreed [or Fitting] Dissent of Parents, Difference of Religion, the Corruption of Virginity and a Fault in Promises, Stipulations or other Conditions 151
3. Of Rejections and Divorces, which, of Themselves Release the Bond of Marriage 170
4. Of Malicious Desertion 188
5. Of Various Marriage Incompatibilities, the Contempt and Condemnation of Marriage, of Having Multiple Wives, a Changing [Giving, Selling, etc.] of the Same, a Barren Marriage, Incest, an Abominable Confusion of the Sexes, Polygamy, a Rendering of Service, Concubinage, Promiscuous Desire [Vaga Libidine], Perfidious Repudiations, Divorces, Desertions and of Marriages and Promiscuous Desire in the Future World 197
Short Appendix: On Adopted Free-Persons, Dead Persons, with Stipulations, the Dislocated [Criminal Children] and the Illegitimate 209
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Doctrinal Issues
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The Ordinance of Marriage is in Part Positive
Under Construction; Documentation is forthcoming
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Intro
The puritans commonly affirmed that while marriage has a foundation in nature (men and women being naturally attracted to and suited for each other, etc.), yet the ordinance is in part positive,† above the light of nature in its ordination and specifics. Hence WCF 24.2 says “Marriage was ordained…”
† For the distinction, see the Intro on the page, ‘On Positive Laws & Ordinances, & the Law of Nations’.
It is possible God could have created all things, including men and women, and yet not have positively ordained marriage in Gen. 2. In such case, relations between men and women might be ordered by their natural instincts, affections, conveniences, circumstances and nature’s light.
That marriage is monogamous and for life is beyond what the animals do, and is positive. That a person may remarry a few days after the death of one’s wife, is also positive. That marriage is only to be dissolved by adultery or death is positive: it could have been ordained otherwise. Who one marries, this person or that, or not at all, while based on natural factors and conveniences, yet is positive. In addition, the numerous, very specific laws of affinity and consanguity, regarding who one should not marry (Lev. 18), are positive. Those regulations do not bind necessarily from unchanging nature, as they were not relevant or binding in the first proprogation of this world from Adam and Eve, and Noah’s family, as Francis Turretin argues.†
† Turretin, Institutes, vol. 2, 11th Topic, 2nd Question, ‘The Nature of the Moral Law: Are the Precepts of the Decalogue of Natural & Indispensable Right? We Affirm’, sections 30-31, pp. 16-17
Levirite marriage (Dt. 25:5-10), where a man under certain circumstances in the Mosaic economy was obliged to marry his brother’s widow, is another example of how the regulations about marriage could be altered, and were positive in some degree or circumstances.
That husbands are to love their wives as Christ loved the Church (Eph. 5), is partly founded on nature (as love is a natural affection between a man and woman intimate with each other), but also positive, insofar as Christ and his work is not revealed by nature. Likewise, marriage only pertains to this life; it will not hold in the Age to Come, said Jesus. Hence marriage is not purely natural and necessary from nature in every way, but positive for this age.
Thus it is not wholly wrong for cultures where the knowledge of God’s positive ordination of marriage has been lost over the generations (such as in some Native American societies before Europeans came over) to have varying men and women relationships, in accord with nature’s instincts and regulated by natural light. Yet upon a sufficient demonstration of God having ordained marriage, in its proper form, such persons and societies ought to consequently seek to conform, as obedient unto the positively revealed will of God.
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Settled, Mutual Consent unto the Institution of Marriage by those of Age with Power over Themselves Makes a Couple Married
Intro
It is not the confirmatory declaration of the civil magistrate or the Church which makes a couple married (civil government and a developed ecclesiastical government did not exist till long after Eden, in Gen. 9, 10, 12 and also under Moses in the book of Exodus). Rather it is the mutual consent of both parties towards the God-ordained institution of marriage which makes them married (Gen. 24:67), which is commonly and appropriately expressed in vows (though not always, as in the case of marriage by common law, Gen. 24:67).
That the Church makes persons married has been the view of Romanism (which was attended with so many ill effects), which the reformers so strongly protested against. In our day, many people believe it is the civil magistrate that marries a couple, this having equally ill effects when the magistrate then attempts (it believing it has the power) to change the God-ordained definition of marriage (Gen. 2), and consequently confer marriage on persons to whom it was never designed, and to possibly withhold it from persons to whom it is due. Rather than the Church or State having any intrinsic power to make persons married, they have the authority to recognize, confirm and enforce which persons are married (by the persons entering into that bond through mutual consent) in their jurisdictions, and to declare this if it is beneficial to the public.
Be it noted that when it is said, “Settled, mutual consent unto the institution of marriage… makes a couple married,” the institution of marriage is defined as how God has instituted it (Gen. 2), namely between one man and one wife. The word “unto” is important, as it allows for some degree of approximation unto that ordinance, such that not all cases deviating from the Scriptural ordinance are ipso facto invalid. This must be allowed for as polygamy in the Old Testament, though sinful and erroneous, yet was a valid form of marriage, retaining the essence of marriage and its legal rights. This principle of approximation only goes so far: it is affirmed that homosexual unions (and such-like) are not marriage at all. Persons in such unions ought to simply repent and quit the union: there is no need for divorce.
The issue of sufficient age stems from the ordinance of marriage (Adam and Eve were adults) and the light of nature (as nearly every nation recognizes). The marriage union naturally regards those of sufficient bodily and social development. Persons which are by age not responsible enough to make decisions affecting and binding the rest of their life are not able to so bind themselves, so far as competent ability, knowledge and maturity are prerequisites to such a union, and the lack of such prevents one being able to morally bind oneself in such a way. Consequent upon natural ability ought to be the civil legal ability to do so.
“Settled consent” excludes a momentary wishing, pretending or short-lived temporary consent. The consent being settled, reflecting a permanent intention and sufficient circumstances, is appropriate to the marriage union, and necessary to it due to its nature. Needless to say, if the settled consent is not mutual, the bond cannot be mutual and does not bind both parties.
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Is Consumating Marriage by Sex a Sine qua non of Marriage?
Besides many other factors, if consumation of the marriage by sex is of the essence of marriage, without which one is not married, then Mary was not married to Joseph before Jesus was born, contra Scripture. Likewise unfaithfulness after marriage vows, before the wedding night, by the bride or groom, would not be adultery.
Some may pose the issue that the ability for sex, a normal duty of marriage, is necessary to promise marriage to another. This would entail that elderly persons naturally impotent, and others, cannot marry. Rather, the duty for sexual relations arises from the capacity for sex in relation to the ordinance of marriage.
Note Turretin’s definition of the “form” of marriage (who held to the perpetual virginity of Mary as a historical, de facto opinion, not one that is, de fide, or formally part of the Christian Faith), and Ames’s defining of the bodily communion between spouses as something less than sex, amongst other arguments below.
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Order of Quotes
Bunny
Ames
Rutherford
Shepherd & Allin
Holmes
White
Ainsworth
Du Moulin
Gee
Lawson
Baxter
Stockton
Turretin
J. Edwards
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Francis Bunny
Truth & Falsehood: Or a Comparison between the Truth now taught in England & the Doctrine of the Romish Church… (London: Sims, 1595), ch. 19, ‘Of Matrimony, that it is not a Sacrament & that it is Lawful for all’
“The very ground of this assertion of master [Robert] Bellarmine’s [a Romanist], is that he thinks not the copulation of married folk to be of the substance of matrimony. And this he proves by some testimonies out of the fathers in that fifth chapter. But yet himself will not [have] that this his saying should be so understood as if that he said that the use of marriage is not any way of the substance of marriage. For afterwards he says that this their sacrament may have two respects. As it is made, and as it is continued. As it [is] made, that is, (if I be not deceived) as the mutual consent of parties joines them together by their promises, the consent expressed by such words, is the matter and form of their sacrament.
And thus must we understand that common rule in their law, that consent makes marriages. And thus do the fathers understand that which they say concerning the substance of marriage to consist in the mutual consent: partly, because after such consent given, the parties are not free to change the choice which they have made: and partly because that even by God’s law, if parties after such consent given, should carnally know another, it was death for them so to do: which could not be, but because this their consent is after a sort the marriage itself.”
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William Ames
The Marrow of Sacred Divinity... (London: Griffin, 1642), bk. 2, ch. 19
“19. Marriage is the individual conjunction of one man and one woman by lawful consent, for a mutual communion of their bodies, and society of life among themselves.”
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Samuel Rutherford
A Peaceable and Temperate Plea for Paul’s Presbytery in Scotland 1642
p. 262
“…because the mutual consent betwixt A. B. and his wife,
being essentially marriage, as the canon law, divines,
and sound casuists acknowledge, it makes A B. a husband,
and also the husband of such a wife, during their lifetime;”
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p. 265
“For a father to give his daughter in marriage to one is an authoritative act of a father; but for the daughter to consent to the choice, is no act of authority, but an act of her private choice.”
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A Survey of the Survey of that Sum of Church Discipline
Book 3, ch. 1, p. 283
“The man comes from China acknowledging God in all his ways, as Abraham left his country, Gen. 12; if he be an idolater, they should not lodge him, 2 Jn. 10; he comes not as indifferent to be married to this or this church, or to none at all, as a man sins not if he marry none at all, 1 Cor. 7, but if he be a professor that joins to no church, he lives scandalously; therefore the adequate cause of membership, or to this membership, is not mutual consent, as in marriage…”
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Book 3, ch. 3
p. 308
“Mr. Hooker, Mr. Thomas Goodwin, and Mr. Philip Nye [congregationalists] give them [the eldership of a local church] only an authoritative directing power [to ordain new elders], such as parents have in the marriage of their daughter, which is an authority extrinsic, which the magistrate and pastor in their kind have; but the virgin has the only formal and intrinsic power to consent and so to make the marriage, and to dissent so as it shall be no marriage:
In which case the Fraternity only, or Male-church formally [according to congregationalists], intrinsically judges, and may judge, though there were no officers, as the maid may marry, though parents and tutors were dead; and the directive authority of the officers may be wanting [lacking], as the directive authority of the magistrate may be wanting.”
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pp. 309-10
“…for as the woman is independent in regard of intrinsic power of consenting or dissenting in point of marriage, the parents’ directive power of extrinsic commanding, as the judicious [congregationalist] Prefacers say…
How are [ecclesiastical] leaders and overseers [according to congregationalism,] in the same managing of censures, equal in power, and not above those whom they lead and oversee, yea, to whom they are to yield obedience, as Mr. Hooker cites to that purpose the place Heb. 13:17? Are parents equal in power who do command the virgin, whose it is to consent to the marriage?”
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Thomas Shepherd & John Allin
A Defence of the Answer made unto the Nine Questions or Positions sent from New-England, Against the Reply thereto by… John Ball (London: Cotes, 1648), ch. 16
“Whatsoever the power of parents be, yet the essence of the marriage consists in the mutual consent and promise of the children that marry…”
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Nathanael Holmes
Demonology & Theology… (London: Roycroft, 1650), ch. 4
“And mutual consent, though but manifested by signs is a covenant. As if two dumb or deaf persons should make signs of their mutual consent to marry.”
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John White, a New England Puritan
A Commentary upon the Three First Chapters of the first book of Moses called Genesis (1656), pp. 109-110
“When Adam embraces the woman as bone of his bone, etc., he does not only point backwards at her original, but withal expresses his acceptance of her, as God offered her to be one flesh with him in marriage, by which consent of his the marriage was concluded. Whence, 3. Observe, it is consent that must make the marriage between man and wife. And consent:
1. Of those in whose power the persons to be contracted are, and do remain, especially if they be parents: Now that may be either general, as Jacob was permitted to marry whom he pleased, so it were of his mother’s kindred; Or more particular, to marry such a person, which were fit rather to be a direction by way of advice than a peremptory command. Thus Hagar took a wife for Ishmael (Gen. 21:21), Judah for Er (Gen. 38:6) and Naomi advises Ruth in her match (Ruth 3:1-2). And this is most seasonably performed before the parties’ affections are engaged, lest afterwards they be forced either to consent to the match already made or to suffer a worse inconvenience.
2. The consent must be specially between the persons to be contracted, as in Rebecca’s case, whose parents would not force her beyond her own liking (Gen. 24:57). This consent must be every way free, neither stolen by fraud and false informations, nor purchased by rewards and expectations of outward advancements or other carnal allurement; not forced by terror or importunity, but grounded upon an evident manifestation of the piety and fitness of the persons approved by those whose counsels they ought to embrace. And upon the observation of God’s providence directing the choice, which was the main argument that swayed in the match of Isaac with Rebecca. Upon both these, Adam’s consent seems to be grounded in this place, that the woman was provided for him by God and was the only fit match that was to be found for him amongst the creatures.”
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Henry Ainsworth
The Art of Logic; or the Entire Body of Logic in English… (London: Streater, 1657), ‘Of a Definition’, p. 82
“…so marriage is an order or union between husband and wife, established by mutual consent for procreation of seed and pleasant society of life and goods.”
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Perre Du Moulin, Jr.
Of Peace & Contentment of Mind (London: 1657), ch. 9, ‘Of Good Conscience’
“The godly man will remember that the peace between God and us was made by way of contract, whereby God gives Himself to us in his Son, and we give ourselves to Him. If then any refuse to give himself to God, there is no contract, God will not give Himself to him, and so no peace, for every contract must be mutual.
When the one party offers to sign and seal, and the other refuses it, there is no agreement… For, since this covenant is often termed in Scripture a marriage, our soul which is the spouse of Christ must give herself to him as Christ gives Himself to her, else the marriage is void, for it is the mutual consent that makes the marriage.”
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Edward Gee
The Divine Right & Original of the Civil Magistrate From God… (London, 1658), section 4 Gee (1613–1660) was an English presbyterian minister.
“Why thus it is, God in the beginning authorized marriage to be betwixt man and woman, and appointed how it should be transacted, to wit, by the mutual consent, or cleaving together of each party: and enacted other rules concerning it, as touching proximity of blood, etc. And now by virtue of this his ordinance, whatever couple do accordingly contract, are joined together by God.”
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George Lawson
Theo-Politica, or, A Body of Divinity... (London: Streater, 1659), ch. 8, 7th Commandment, p. 205
“The woman being created was brought to man and given unto him by God, and he took her, with her consent, as flesh of his flesh, and bone of his bone; and they twain became one flesh. And God commanded this order to be observed unto the end of the world. This was the first institution of this sacred society:
So that the first and principal efficient of marriage, was God instituting it; the subordinate, is the mutual consent of the parties. For marriage is a contract, or covenant: This is the general nature of it; and as the matter is one man, and one woman, free from all former obligation that may hinder it, so the form, and chief essence is in the special nature of the contract, whereby they mutually bind themselves one unto another so as to become one flesh for term of life of both the parties. The end is propagation mutual help and comfort, and upon the Fall, per accidens, the avoiding of fornication.”
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Richard Baxter
More Proofs of Infants’ Church-Membership & Consequently their Right to Baptism… (London: Simmons, 1675), pt. 1, Tombe’s First Letter, sections 118-19, p. 170
“Neither the husband’s consent alone or the wife’s makes a marriage, but both conjunct: So here: mutual consent makes a church-member.”
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Owen Stockton
The Best Interest, or a Treatise of a Saving Interest in Christ (London: Parkhurst, 1682), ch. 3 Stockton (1630–1680) was an English puritan.
“There may be a treaty about marriage, a proposal of terms, a wooing a long time, but ’tis a mutual consenting and engaging each to other that makes the marriage union; So it is in our union with Christ, there may be frequent offers, an earnest wooing, but it is consenting that makes the match between us and Christ.”
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Francis Turretin
Institutes of Elenctic Theology, 13th Topic, ‘The Person & State of Christ’, 11th Question, ‘The Conception & Nativity of Christ’, section 25
“XXV. Although copulation had not take place in that marriage [between Joseph and Mary], it did not cease to be true and ratified (although unconsummated) for not intercourse, but consent makes marriage. Therefore it was perfect as to form (to wit, undivided conjunction of life and unviolated faith, but not as to end (to wit, the procreation of children [Turretin held to the perpetual virginity of Mary], although it was not deficient as to the raising of the offspring).”
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John Edwards
A Discourse concerning the Authority, Style & Perfection of the Books of the Old & New Testament… (London: Wilkin, 1693), Of the Excellency & Perfection of the Holy Scriptures, ch. 5, p. 227
“…to return to our main subject, that of matrimony, we see what kind of treaty there was about it, Gen. 34:6, 12, what the contract, Gen. 24:50-51, 57-58, what the solemnizing of it, Gen. 24:67, were
in those early days. We read not of any formality in joining of man and woman. Mutual consent made marriage. ‘Wilt thou go with this man?’ And she said, ‘I will go.’ Then when she was come
to his house, he took her, and she became his wife.”
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Marriage with the Sister of a Deceased Wife is Prohibited
Articles
1600’s
Mather, Increase, Cotton Mather, Samuel Willard et al. – The Answer of Several Ministers in & Near Boston, to that Case of Conscience, Whether it is Lawful for a Man to Marry his Wife’s Own Sister? (Boston, 1695) 8 pp.
“We answer in the negative; that it is utterly unlawful, incestuous and an heinous sin in the sight of God.” – p. 4
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1800’s
Wordsworth, Christopher – On Marriage with a Deceased Wife’s Sister (1883) 25 pp.
Hodge, Charles – ‘Prohibited Marriages: Consanguinity & Affinity’ in Systematic Theology, vol. 3, pp. 407-21 at Purely Presbyterian
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1900’s
Murray, John – ch. 3 & Appendix B in Principles of Conduct: Aspects of Biblical Ethics (1957), pp. 49-54 & 250-255
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Books
McIver, Colin – Essay Concerning the Unlawfulness of a Man’s Marriage With His Sister by Affinity, with a Review of the Various Acts of the Highest Judicatory of the Presbyterian Church in the United States… (Philadelphia: H. Hooker, 1842) 165 pp. no ToC
McIver was a minister.
Janeway, Jacob Jones – Unlawful Marriage… an Answer to… a Pamphlet, The Lawfulness of the Marriage of a Man with his Deceased Wife’s Sister (Robert Carter, 1844) 215 pp. ToC
Gibson, James – The Marriage Affinity Question: or, Marriage with the Sister of a Deceased Wife, Fully Discussed, in the Light of History, Ecclesiastical & Civil Law, Scripture, Reason & Expediency Buy (1854) 198 pp.
The last half of Westminster Confession of Faith (1646) 24.4, defining the extent of the laws of consanguinity from Leviticus 18, was cut out by the American revisions. The original Confession was right. Gibson’s book is an exhaustive defense of the Biblical (Lev. 18:9) and historic view of the Reformation and puritan era.
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Historical
Waugh, Barry G. – The History of a Confessional Sentence: The Events Leading up to the Inclusion of the Affinity Sentence in the Westminster Confession of Faith, Chapter 24, Section 4, and the Judicial History Contributing to its Removal in the American Presbyterian Church PhD diss. (Westminster Theological Seminary, 2002) 315 pp. at Log College Press, Dissertations
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Latin
Salmasius, Claudius – Simplici Verini dissertatio responsoria brevis et modesta ad justum pacium Jurisconsultorum de novitatibus quibusdam recentisionis super quaestione de lege Dei… an defunctae uxoris soror in matrimonium secundum illam legem duci possit? (Stendaliae, 1669)
Salmasius (1588-1653) was French reformed and was a classical scholar. He leaned to presbyterian principals, or at least a modified episcopacy. Simplici Verini appears to be a psuedonym for him.
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On the Warrant for, & History of a Pastoral Benediction upon the Wedded Couple
Quotes
George Gillespie
English-Popish Ceremonies (1637), pt. 3, ch. 2, pp. 24-5
“As touching matrimonial benediction… through divine institution, it has a necessary use, as we have said. And though the Dr. to make it appear that a pastor’s performing of the same is a thing indifferent, alleges that in Scripture there is nothing commanded thereanent.
Yet plain it is from Scripture itself that matrimonial benediction ought to be given by a pastor, for God has commanded his ministers to bless his people (Num. 6), which by just analogy belongs to the ministers of the Gospel; neither is there any ground for making herein a difference betwixt them and the ministers of the Law, but we must conceive the commandment to t•…e both alike to the blessing of God’s people. Unto which ministerial duty of blessing, because no such limits can be set as may exclude matrimonial blessing, therefore they are bound to the performance of it also. And if further we consider that the duty of blessing was performed by the minister of the Lord, even before the law of Moses (Heb. 6:7), we are yet more confirmed to think that the blessing of the people was not commanded in the Law as a thing peculiar and proper to the Levitical priesthood, but as a moral and perpetual duty, belonging to the Lord’s ministers forever.
Wherefore, notwithstanding of any abuse of matrimonial benediction among Papists, yet forasmuch as it has a necessary use in the Church and may not (as the controverted ceremonies may) be well spared…”
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Robert Baillie
A Dissuasive from the Errors of the Time, wherein the Tenets of the Principal Sects, Especially of the Independents, are Drawn Together in One Map (1645), ch. 6, pp. 115-6
“First, for the marriage blessing, they [congregationalists] applaud the Brownists’ doctrine: they send it from the church to the townhouse, making its solemnization the duty of the magistrate; this is the constant practice of all in New England.
The prime of the Independent ministers now at London have been married by the magistrate, and all that can be obtained of any of them is to be content that a minister in the name of the magistrate, and as his commissioner, may solemnize that holy band.”
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Latin Article
1600’s
Voet, Gisbert – Ecclesiastical Politics (Amsterdam: Waesberge, 1663), vol. 2, pt. 1, bk. 3, tract 1, ‘Of Marrying’, Section 2, of Marriage
6. Of the Profession of Betrothals, Proclamations, of the Matrimonial Benediction, the Confirmation of the Same, Rituals, and of the Wedding Feast 110
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Marriage is Not a Sacrament
Articles
1500’s
Vermigli, Peter Martyr – ‘Whether Matrimony be a Sacrament’ in The Common Places… (London: Henrie Denham et al., 1583), pt. 2, 10. ‘The Seventh Precept: of Not Committing Adultery’, pp. 462-68
Bunny, Francis – ch. 19, ‘Of Matrimony, that it is not a Sacrament & that it is Lawful for all’ in Truth & Falsehood: Or a Comparison between the Truth now taught in England & the Doctrine of the Romish Church… (London: Sims, 1595), pp. 65-73
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On the Nature of the Husband’s Authority
Quote
1600’s
Samuel Rutherford
Lex Rex... (1644; Edinburgh: Ogle, 1843), question 16, pp. 65-66 While Rutherford here summarizes the objection of an opponent, Rutherford does not object to the principles put forth.
“The Prelate [John Maxwell] objects out of Spalato, Arnisaeus and Hugo Grotius… All government and superiority in rulers is not primely and only for the subjects’ good; for some are by God and nature appointed for the mutual and inseparable good of the superior and inferior, as in the government of husband and wife, or father and son; and in herili dominio, in the government of a lord and his servant, the good and benefit of the servant is but secondary and consecutively intended, it is not the principal end, but the external and adventitious [end], as the gain that comes to a physician is not the proper and internal end of his art, but follows only from his practice of medicine.”
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Practical
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A Spouse Working Away or being Gone for Prolonged Periods due to the Call & Necessity of Providence may be Consistent with Marriage (Though it be not an Ideal State)
Bible Verses
Dt. 24:5 “When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: but he shall be free at home one year, and shall cheer up his wife which he hath taken.”
Mt. 4:18-20 “And Jesus, walking by the sea of Galilee, saw… Simon called Peter… casting a net into the sea: for they were fishers. And he saith unto them, ‘Follow me, and I will make you fishers of men.’ And they straightway left their nets, and followed Him.”
Mt. 8:14 “And when Jesus was come into Peter’s house, he saw his wife’s mother laid, and sick of a fever.”
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Quote
1500’s
Martin Bucer
De Regno, ch. 38 in The Judgment of Martin Bucer concerning Divorce, written to Edward VI, in his Second Book of the Kingdom of Christ, and now Englished… tr. John Milton (London: Simmons, 1644), ch. 38, p. 16
“And hence is concluded that matrimony requires continual cohabitation and living together, unless the calling of God be otherwise evident;”
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On a Christian Marrying a Romanist
Quote
The French Reformed Churches
The Synod of Rochel, 1581
ed. John Quick, Synodicon in Gallia Reformata… (), Synod of Rochel, 1581, ch. 3, p. 140
“XLVIII. None of our Members in Communion with us, shall assist at their Weddings or Wedding-Feasts, who that they may marry a Popish Wife, do revolt from the Reformed Religion. But as for those who have a long while ago left the Profession of our Religion, or have been ever Papists, it’s left to the prudence of the Faithful to consider what will be most expedient for them; and if they go, let them take heed of approving the Evil in those Meetings, and that they bear no part in the Dances, and other Dissolutions which are commonly found and committed at them.”
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Marital Advice
Articles
1600’s
Dod, John & Cleaver, Robert – ‘Duties of Husband & Wife’ (1603) 20 paragraphs, being excerpts from A Plain and Familiar Exposition of the Ten Commandments
Some of the best marital advice there is, from a standard English Puritan treatment of the ten commandments.
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1700’s
Witherspoon, John – 3 Letters on Marriage in Works, vol. 7
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2000’s
McCurley, Rob – ‘Biblical Marriage’ (2010) 55 pp. being notes to 4 linked hour-long audio messages
Here are blueprints for a godly and spiritually fulfilling marriage, from a seasoned pastor. These warm audio messages and notes are filled with Biblical wisdom, to guide you into the richest blessings of the Lord. They are helpful for premarital counseling and any stage in marriage, whether one needs an encouraging check-up, or a wholesale turn around.
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What if I Married Poorly?
John Witherspoon, The Works of the Rev. John Witherspoon, vol. 7 ed. H. Rondel Rumburg (1801; Harrisonburg, VA: Sprinkle Publications, 2006), ‘Letters on Marriage’, Letter 3, pp. 202-3 Different edition, pp. 244-45
“On the whole, I think that the calamities of the married state are generally to be imputed to the persons themselves in the following proportion: Three-fourths to the man for want [lack] of care and judgment in the choice, and one-fourth to the woman on the same score.
Suppose a man had bought a farm, and after a year or two would, in conversation with his neighbor, make heavy complaints how much he had been disappointed. I imagine his friend might say to him:
‘Did you not see this land before you bought it?’
‘Oh yes, I saw it often.’
‘Do you not understand soils?’
‘I think I do tolerably.’
‘Did you not examine it with care?’
‘Not so much as I should have done; standing at a certain place it looked admirably well; the fences too were new, and looked exceedingly neat; the house had been just painted a stone color with paneling; the windows were large and elegant; but I neglected entirely to examine the sufficiency of the materials or the disposition of the apartments. There were in the month of April two beautiful springs, but since I have lived here they had been dry every year before the middle of June.’
‘Did you not inquire of those who had lived on the place of the permanency of the springs?’
‘No, indeed, I omitted it.’
‘Had you the full measure you were promised?’
‘Yes, every acre.’
‘Was the right complete and valid?’
‘Yes, yes, perfectly good; no man in America can take it from me.’
‘Were you obliged to take it up in part of a bad debt?’
‘No, nothing like it. I took such a fancy for it all at once that I pestered the man from week to week to let me have it.’
‘Why really then,’ says his friend, ‘I think you had better keep your complaints to yourself. Cursing and fretfulness will never turn stones into earth or sand into loam [good soil]; but I can assure you that frugality, industry and good culture will make a bad farm very tolerable, and an indifferent one truly good.’”
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Birth Control
Note:
We no longer endorse the position in the Alcorn booklet below, as further empirical, scientific evidence and specificity has come to light regarding the effects of the ‘Pill’. We hope to update this section with that data in the not too distant future.
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Booklets
Kayser, Phillip – ‘Conception Control: Avoiding Antinomianism & Legalism’ (2017)
This is the best and most in-depth, Biblical treatment available. Kayser argues against those who argue for no conception control at all. While affirming that children are blessings from the Lord and that generally speaking we ought to aim for large families, yet certain forms of birth control for certain reasons and in certain degrees are morally lawful. Kayser rightly makes clear that hormonal birth control involves an abortive, back-up function. You will learn a lot from Scripture and medicine in reading this booklet which will richly repay your time.
Alcorn, Randy – Does the Birth Control Pill Cause Abortions? Buy (1997) 197 pp.
The birth control pill works in three ways: (1) by inhibiting ovulation, (2) thickening the cervical mucus, and (3) thinning and shriveling the lining of the uterus to the point that it is unable or less able to facilitate the implantation of the newly-fertilized egg.
This third effect of “The Pill” is abortive. Alcorn’s short and very readable book is heavily documented with scientific journals and is Biblically accurate.
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“…yet is she thy companion, and the wife of thy covenant. And did not He make one?… And wherefore one? That He might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth.”
Mal. 2:14-15
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Related Pages