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Last Updated on :
Saturday, November 22, 2014

 

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The Original 1883 (First Edition) of
The Ecclesial Guide


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45. -- Marriage.

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Marriage is not what the ecclesiasticism of Christendom calls "one of the sacraments of the Church." Nevertheless, as a matter powerfully affecting the spiritual relations of brethren and sisters, it is an institution coming within the regulation of the law of Christ. Marriage with the alien is forbidden both by the general tenor or many precepts, and by express intimation of liberty to marry "only in the Lord" (1 Cor. vii. 39). The law of Christ thus follows the law of Moses (that other "law of the Lord," in most points superseded, but not in this). It was a strict injunction to Israel not to marry the heathen on either side of the house. It is fitting that such a restriction should extend to saints, because the reason dictating it in the case of Israel after the flesh, is more powerfully operative among Israel after the Spirit: "They will turn thee away from following me."

A brother ought not to marry a woman who is not a sister: a sister ought not to marry a man who is not a brother. The marriage of a believer ought to be "only in the Lord."

The truth may come to man or woman in the married state; in that case, the man or woman is not to leave the unbelieving wife or husband if there be willingness on the part of the partner to continue the association. This Paul plainly lays down (1 Cor. vii. 12-13). But if the unbelievers depart, he says, "Let them depart: a brother or a sister is not under bondage in such cases: God hath called us to peace." This departing, however, does not release from the matrimonial bond. "Remain unmarried" is, in such a case, the apostolic command -- "verse 11). [See "A Great Mystery" by Bro. John Thomas-- JBS]

But what is to be done in the case of an unmarried brother or sister who violates the apostolic law by marrying one not a believer (by which, of course, we are to understand, an obedient believer -- one baptised into the faith of the gospel). This is a difficult point to decide. Some are for taking no notice: others for withdrawing from the fellowship of the offender. Both courses are open to objection. "Taking no notice" is to wink at the breach of the law of Christ, and implicate ourselves therein: a breach which gradually leads to other breaches until there is, in most cases, a complete falling away of the truth. On the other hand, the marriage cannot be undone; and to refuse to have anything further to do with the offender is to say that he has committed an unpardonable sin. Should we be justified in taking this ground? If he defend his act as a Scriptural one, and contend for indiscriminate right of marriage on the part of believers with unbelievers, there would doubtless be no alternative but withdrawal, for we may not make ourselves responsible (by fellowship) for doctrines or maxims that are in opposition to the law of God. But suppose there is a recognition of the Scriptural law in the case, and an admission of wrong, extenuated by necessity of marriage, and inability to find a sister, or some such plea, should we be justified in for ever refusing such an offender, as if he were a habitual drunkard or a thief? There must be some middle ground in such a case, and it is doubtless to be found in the practice of the London brethren. Brother J.J. Andrew, at whose suggestion this paragraph is inserted, says: "You know our plan (in the case of marriage with an alien having taken place in our midst). We pass a resolution of disapproval, and send it to the brother or sister concerned. And, as a counter act, marriages in the faith are announced from the table on Sunday morning, as an expression of approval by the ecclesia of the principle on which they have taken place. It also serves, in a large ecclesia, as an introduction to all, instead of spreading gradually in a private manner."

 


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