practice which it implied had been intrinsically dishonourable or shameful.

On what grounds, however, can a practice be considered dishonourable or shameful, which is prohibited to no one even under the gospel? for that dispensation annuls none of the merely civil regulations which existed previous to its introduction.* It is only enjoined that elders and deacons should be chosen from such as were husbands of one wife. 1 Tim. iii. 2. and Tit. i. 6. This implies, not that to be the husband of more than one wife would be a sin, for in that case the restriction would have been equally imposed on all; but that, in proportion as they were less entangled in domestic affairs, they would be more at leisure for the business of the church. Since therefore polygamy is interdicted in this passage to the ministers of the church alone, and that not on account of any sinfulness in the practice, and since none of the other members are precluded from it either here or elsewhere, it follows that it was permitted, as abovesaid, to all the remaining members of the church, and that it was adopted by many without offence.

Lastly, I argue as follows from Heb. xiii. 4. Polygamy is either marriage, or fornication, or adultery; the apostle recognizes no fourth state. Reverence for so many patriarchs who were polygamists will, I trust, deter any one from considering it as fornication or adultery; for whoremongers and adulterers God will judge;' whereas the patriarchs were the objects of his especial favour, as he himself witnesses.

*Sciunt enim qui labris aliquanto primoribus evangelium gustarunt, ecclesiæ gubernationem divinam esse totam ac spiritualem, non civilem.' Pro Populo Anglicano Defensio. Prose Works, V. 196.

If then polygamy be marriage properly so called, it is also lawful and honourable, according to the same apostle marriage is honourable in all, and the bed undefiled.'

It appears to me sufficiently established by the above arguments, that polygamy is allowed by the law of God; lest however any doubt should remain, I will subjoin abundant examples of men whose holiness renders them fit patterns for imitation, and who are among the lights of our faith. Foremost I place Abraham, the father of all the faithful, and of the holy sced, Gen. xvi. 1, &c. Jacob, chap. xxx. and, if I mistake not, Moses, Numb. xii. 1. for he had married [a Cushite, Marginal Translation, or] an Ethiopian woman.' It is not likely that the wife of Moses, who had been so often spoken of before by her proper name of Zipporah, should now be called by the new title of a Cushite; or that the anger of Aaron and Miriam should at this time be suddenly kindled, because Moses forty years before had married Zipporah; nor would they have acted thus scornfully towards one whom the whole house of Israel had gone out to meet on her arrival with her father Jethro. If then he married the Cushite during the lifetime of Zipporah, his conduct in this particular received the express approbation of God himself, who moreover punished with severity the unnatural opposition of Aaron and his sister. Next I place Gideon, that signal example of faith and piety, Judg. viii. 30, 31. and Elkanah, a rigid Levite, the father of Samuel; who was so far from believing himself less acceptable to God on account of his double marriage, that he took with him his two wives every year to the sacrifices and an

nual worship, into the immediate presence of God; nor was he therefore reproved, but went home blessed with Samuel, a child of excellent promise, 1 Sam. ii. 10. Passing over several other examples, though illustrious, such as Caleb, 1 Chron. ii. 46, 48. vii. 1. 4. the sons of Issachar, in number, six and thirty thousand men, for they had many wives and sons,' contrary to the modern European practice, where in many places the land is suffered to remain uncultivated for want of population; and also Manasseh, the son of Joseph, 1 Chron. vii. 14. I come to the prophet David, whom God loved beyond all men, and who took two wives, besides Michal; and this not in a time of pride and prosperity, but when he was almost bowed down by adversity, and when, as we learn from many of the psalms, he was entirely occupied in the study of the word of God, and in the right regulation of his conduct. 1 Sam. xxv. 42, 43. and afterwards, 2 Sam. v. 12, 13. David perceived that Jehovah had established him king over Israel, and that he had exalted his kingdom for his people Israel's sake and David took him more concubines and wives out of Jerusalem.' Such were the motives, such the honourable and holy thoughts whereby he was influenced, namely, by the consideration of God's kindness towards him for his people's sake. His heavenly and prophetic understanding saw not in that primitive institution what we in our blindness fancy we discern so clearly; nor did he hesitate to proclaim in the supreme council of the nation the pure and honourable motives to which, as he trusted, his children born in polygamy owed their existence. 1 Chron. xxviii. 5. of all my sons, for Jehovah hath given me

many sons, he hath chosen,' &c. I say nothing of Solomon, notwithstanding his wisdom, because he seems to have exceeded due bounds; although it is not objected to him that he had taken many wives, but that he had married strange women ;* 1 Kings xi. 1. Nehem. xiii. 26. His son Rehoboam'desired many wives,' not in the time of his iniquity, but during the three years in which he is said to have walked in the way of David, 2 Chron. xi. 17, 21, 23. Of Joash mention has already been made; who was induced to take two wives, not by licentious passion, or the wanton desires incident to uncontrolled power, but by the sanction and advice of a most wise and holy man, Jehoiada the priest. Who can believe, either that so many men of the highest character should have sinned through ignorance for so many ages; or that their hearts should have been so hardened; or that God should have tolerated such conduct in his people? Let therefore the rule received among theologians have the same weight here as in other cases: "The practice of the saints is the best interpretation of the commandments."

It is the peculiar province of God to make marriage prosperous and happy. Prov. xix. 14. 'a prudent wife is from Jehovah.' xviii. 22. whoso findeth a wife, findeth a good thing, and obtaineth favour of Jehovah.'

6

Her temple on th' offensive mountain, built

By that uxorious king, whose heart, though large,
Beguil❜d by fair idolatresses, fell

Women, when nothing else, beguil'd the heart

Of wisest Solomon, and made him build,

And made him bow to the gods of his wives.

Paradise Regained, II. 169.

The consent of parents, if living, should not be wanting.* Exod. xxii. 17. if his father utterly refuse to give her unto him-.' Deut. vii. 3. 'thy daughter thou shalt not give unto his son.' Jer. xxix. 6. 'take wives for your sons.' But the mutual consent of the parties themselves is naturally the first and important requisite; for there can be no love or good will, and consequently no marriage, without mutual consent.†

In order that marriage may be valid, the consent must be free from every kind of fraud, especially in respect of chastity. Deut. xxii. 20, 21, 23. It will be obvious to every sensible person that maturity of age is requisite.

The degrees of affinity which constitute incest are to be determined by the law of God, Lev. xviii. Deut. xxvii. and not by ecclesiastical canons or legal decrees. We are moreover to interpret the text in its plain and obvious meaning, without attempting to elicit more from it than it really contains. To be wise beyond this point, savours of superstitious folly, and a spurious preciseness.

It is also necessary that the parties should be of one mind in matters of religion. Under the law this

*The 18th chapter (of Bucer's Kingdom of Christ) I only mention as determining a thing not here in question, that marriage without consent of parents ought not to be held good, yet with this qualification fit to be known,' &c. Prose Works, II. 81. It is generally held by reformed writers against the Papist, that....the father not consenting, his main will without dispute shall dissolve all..... Because the general honour due to parents is great, they hold he may, and perhaps hold not amiss.' Tetrachordon. Prose Works, II. 136.

There must be a joint consent and good liking on both sides.' Doctrine, &c. Prose Works, I. 366. This brings in the parties' consent; until which be, the marriage hath no true being.' Tetrachordon, II. 143.