THE NEW SCHAFF-HERZOG
New York, 1908; and the literature on totemism under Comparative Religion.
On the history of Christian marriage consult: Bingham, Origines, passim (using the index); DCA, ii. 1092-1115; G. E. Howard, A History of Matrimonial Institutions, chiefly in England and the United States, 3 vols., Chicago, 1904; E. Saalfeld, Luthers Lehre von der Ehe, Leipsic, 1882; W. Kawerau, Die Reformation und die Ehe, Halle, 1892; J. F. Bingham, Christian Marriage; the Ceremony, History and Significance, New York, 1900.
On the theory of marriage consult: W. Glock, Christliche Ehe und ihre modernen Gegner, Carlsruhe, 1881; C. Thones, Die christliche Anschauung der Ehe, Leyden, 1881; W. Humphrey, Christian Marriage, London, 1886 (Roman Catholic); A. H. Huth, Marriage of Near Kin, ib. 1887; A. Richard, Marriage and Divorce, ib. 1888 (religious, practical and political); H. A. Smith, in Is Marriage a Failure/ ib. 1888 (a popular handbook); O. D. Watkins, Holy Matrimony, ib. 1895; A. M. Caird, The Morality of Marriage, ib. 1897; D. F. Wilcox, Ethical Marriage, Ann Arbor, 1900; M. W. Allen, Marriage, its Duties and Privileges, Chicago, 1901; P. A. Morrow, Social Diseases and Marriage, Philadelphia, 1904; L. F. Post, Ethical Principles of Marriage and Divorce, Chicago, 1906; H. H. Henson, Christian Marriage, London, 1907.
On the law of marriage and its history consult: J. P. Bishop, Commentaries on the Law of Marriage and Divorce, 2 vols., Boston, 1881; G. Mansella, De impedimentis matrimonii dirimentibus, Rome, 1891; P. Brillaud, Traite des empechements de mariage, Paris, 1884; J. Freisen, Geschichte des canonischen Eherechts, Tubingen, 1888; A. Esmein, Le Mariage en droit canonique, 2 vols., Paris, 1891; F. Heiner, Grundriss des katholischen Eherechts, Munster, 1892; F. H. Geffcken, Zur Geschichte der Ehescheidung vor Gratian, Leipsic, 1894; G. Revesz, Das Trauerjahr der Witwe, Stuttgart, 1902; L. Gaugusch, Das Ehehindemis der hoheren Weihe, Vienna, 1902; M. Leitner, Lehrbuch des katholischen Eherechts, Paderborn, 1902.
For marriage law and the general status in different countries, consult for France: E. Kelly, The French Law of Marriage, London, 1885; G. Baidry-Lacantinerie, Du conlrat de mariage, 3 vols., Paris, 1901. For Germany: C. Barazetti, Das Eherecht, Hanover, 1895; C. Sartorius, Kommentar zum Personenstandgesetz in der vom Jan. 1, 1900, an geltenden Fassung, Munich, 1902. For England: W. Ernst, Treatise on Marriage and Divorce, London, 1879; J. T. Hammick, The Marriage Law of England, ib. 1887; D. M. Ford, Matrimonial Law, ib. 1888; C. Crawley, The Law of Husband and Wife, ib. 1892. For the United States: J. Fulton, The Laws of Marriage, New York, 1883; W. L. Snyder, The Geography of Marriage, New York, 1889 (on the complexities of marriage law in the U. S.); C. D. Wright, Report on Marriage and Divorce in the U. S., Washington, 1889; L. J. Robinson, Law of Husband and Wife, Boston, 1890; J. P. Bishop, Commentaries on Marriage, Divorce and Separation, 2 vols., Chicago, 1891 ; F. Keezer, Law of Marriage and Divorce, Boston, 1906; J. M. Donovan, Law of Marriage, Annulment, Domicile, Divorce, Sioux Falls, 1908.
MARROW CONTROVERSY, THE: A Scotch ecclesiastical dispute occasioned by the republication in 1718 by James Hog of Carnock of The Marrow of Modem Divinity, . by E. F. (2 parts, London, 1645-49), possibly wrongly ascribed to Edward Fisher, an English Calvinist of the seventeenth century noted for spirituality and learning (cf. DNB, xix. 55-56). The work consists of religious dialogues of an original and sprightly kind, discusses the doctrine of the atonement, and aims to guide the reader safely between Antinomianism (q.v.) and Neonomianism. A copy of it was brought into Scotland by an English Puritan soldier, and years afterward found by Thomas Boston (q.v.), who was much pleased with it, and spoke of it to several; and so it was republished with a commendatory preface by James Hog. The book displeased the Neonomians, and they were the leading men in the Church of Scotland. One of their number,
Principal Haddow of St. Andrews, assailed it in his opening sermon at the Synod of Fife, Apr., 1719; and a " committee for preserving the purity of doctrine " was chosen at the Assembly that year, the business of which was to discredit the book. This was attempted by garbled extracts. In their report in 1720 the committee condemned the book as Antinomian, and the Assembly approved. Then the friends of the book rallied to its defense. Twelve men, who were called " the Representers," formally called the attention of the Assembly to the anomaly that it had condemned, because taught in the book, propositions which were couched in Scripture language, and others which were expressly taught in their symbolical books. The Neonomians, however, gained a moderate victory, and in the Assembly of 1722 the twelve Representers were solemnly rebuked; subsequently every effort was made by the Neonomians to prevent the settlement of ministers holding the Marrow doctrines. No action was taken against the Representers, and the controversy in the church courts ended. But the irritation lasted, and ultimately led to the formation of the Secession Church (see Presbyterians). Bibliography: W. M. Hetherington, Hist, of the Church of
Scotland, chap, ix., pp. 342, 344-347, New York, 1881;
C. A. Briggs, American Presbyterianism, pp. 254 sqq., ib
1885.
MARSAY, mor"se', CHARLES HECTOR DE ST. GEORGE, MARQUIS DE: Quietist and mystic; b. at Paris 1688; d. at Ambleden (an estate near Wolfenbiittel), Brunswick, Feb. 3, 1753. He was a descendant of a noble family of Reformed faith, which had emigrated from France to Germany and Switzerland, and from childhood he was acquainted with such books of devotion as those of Thomas a Kempis and Jurieu. He served as an ensign in an Anglo-Hanoverian regiment in Belgium during the Spanish War of Succession. During a severe illness he was urged by two friends to resign his commission and withdraw entirely from the world. The three retired in 1711 to Schwarzenau, in the county of Wittgenstein, where they lived as hermits, practising self-castigation, observing silence so far as possible, and toiling diligently. Not receiving from this mode of life the edification which he sought, De Marsay withdrew from his companions and in 1712 entered into a marriage of absolute continence with Clara Elisabeth von Callenberg. The pair lived in a small house near Gersdorf, suffering the extremes of poverty and distressed by fears concerning their spiritual welfare. After 1713 De Marsay and his wife made repeated visits to his kinsmen in Geneva in the hope of reconciling his mother, who was displeased with her son's course of life. In Switzerland they came in frequent contact with the " awakened," and De Marsay learned of the writings of Madame Guyon, which were henceforth to control him. Gradually withdrawing from ascetic extremes, De Marsay and his wife devoted themselves more to practical work, became partially reconciled with his family, and accepted a pension from his father's estate. Now all his former struggles seemed to him self-righteousness, and he regarded himself as a child with neither light nor certainty. Then began, according to his convic-