Page:The Doctrine and Discipline of Divorce - Milton (1644).djvu/32

 wherof we must first know that the Iews were commanded to divorce an unbeleeving Gentile for two causes: first, because all other Nations especially the Canaanites, were to them unclean. Secondly, to avoid seducement. That other Nations were to the Jews impure, even to the separating of mariage, will appear out of Exod. 34.16. Deut. 7. 3, 6. compar'd with Ezra 9. 2. also chap. 10. 10, 11. Nehem. 13. 30. This was the ground of that doubt rais'd among the Corinthians by some of the Circumcision, Whether an unbeleever were not still to be counted an unclean thing, so as that they ought to divorce from such a person. This doubt of theirs S. Paul removes by an Evangelicall reason, having respect to that vision of S. Peter, wherein the distinction of clean and unclean being abolisht, all living creatures were sanctified to a pure and Christian use, and mankind especially, now invited by a general call to the cov'nant of grace. Therefore saith S. Paul, The unbeleeving wife is sanctify'd by the husband; that is, made pure and lawfull to his use; so that he need not put her away for fear lest her unbelief should defile him; but that if he found her love stil towards him, he might rather hope to win her. The second reason of that divorce was to avoid seducement, as is prov'd by comparing those places of the Law, to that which Ezra and Nehemiah did by divine warrant in compelling the Iews to forgoe their wives. And this reason is morall and perpetuall in the rule of Christian faith without evasion. Therefore saith the Apostle 2 Cor. 6. Mis-yoke not together with infidels, which is interpreted of mariage in the first place. And although the former legall pollution be now don off, yet there is a spirituall contagion in Idolatry as much to be shun'd; and though seducement were not to be fear'd, yet where there is no hope of converting, there alwayes ought to be a certain religious aversation and abhorring, which can no way sort with mariage: Therefore saith S. Paul, What fellowship hath righteousnesse with unrighteousnesse? what communion hath light with darknes? what concord hath Christ with Belial? what part hath he that beleeveth with an infidel? And in the next verse but one he moralizes and makes us liable to that command of Isaiah; Wherfore come out from among them, and be ye separate saith the Lord; touch not the unclean thing, and I will receive ye. And this command thus Gospelliz'd to us, hath the same force with that wheron Ezra grounded the pious necessity of divorcing. Neither had he other commission for what he did, then such a generall command in Deut. as this, nay not so direct as this; for he is bid there not to marry, but not bid to vorce