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6 lines
6.3 KiB
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<p>These laws relate to the seventh commandment, and, no doubt, are obligatory on us under the gospel, for they are consonant to the very light and law of nature: one of the articles, that of a man’s having his father’s wife, the apostle speaks of as a sin <i>not so much as named among the Gentiles</i>, <a class="bibleref" title="1Cor.5.1" href="/passage/?search=1Cor.5.1">1 Cor. 5:1</a>. Though some of the incests here forbidden were practised by some particular persons among the heathen, yet they were disallowed and detested, unless among those nations who had become barbarous, and were quite given up to vile affections. Observe,</p>
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<p class="tab-1">I. That which is forbidden as to the relations here specified is <i>approaching to them to uncover their nakedness</i>, <a class="bibleref" title="Lev.18.6" href="/passage/?search=Lev.18.6">Lev. 18:6</a>.</p>
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<p class="tab-1">1. It is chiefly intended to forbid the marrying of any of these relations. Marriage is a divine institution; this and the sabbath, the eldest of all, of equal standing with man upon the earth: it is intended for the comfort of human life, and the decent and honourable propagation of the human race, such as became the dignity of man’s nature above that of the beasts. It is <i>honourable in all</i>, and these laws are for the support of the honour of it. It was requisite that a divine ordinance should be subject to divine rules and restraints, especially because it concerns a thing wherein the corrupt nature of man is as apt as in any thing to be wilful and impetuous in its desires, and impatient of check. Yet these prohibitions, besides their being enacted by an incontestable authority, are in themselves highly reasonable and equitable. (1.) By marriage two were to become one flesh, therefore those that before were in a sense one flesh by nature could not, without the greatest absurdity, become one flesh by institution; for the institution was designed to unite those who before were not united. (2.) Marriage puts an equality between husband and wife. “Isa. she not thy companion taken out of thy side?” Therefore, if those who before were superior and inferior should intermarry (which is the case in most of the instances here laid down), the order of nature would be taken away by a positive institution, which must by no means be allowed. The inequality between master and servant, noble and ignoble, is founded in consent and custom, and there is no harm done if that be taken away by the equality of marriage; but the inequality between parents and children, uncles and nieces, aunts and nephews, either by blood or marriage, is founded in nature, and is therefore perpetual, and cannot without confusion be taken away by the equality of marriage, the institution of which, though ancient, is subsequent to the order of nature. (3.) No relations that are equals are forbidden, except brothers and sisters, by the whole blood or half blood, or by marriage; and in this there is not the same natural absurdity as in the former, for Adam’s sons must of necessity have married their own sisters; but it was requisite that it should be made by a positive law unlawful and detestable, for the preventing of sinful familiarities between those that in the days of their youth are supposed to live in a house together, and yet cannot intermarry without defeating one of the intentions of marriage, which is the enlargement of friendship and interest. If every man married his own sister (as they would be apt to do from generation to generation if it were lawful), each family would be a world to itself, and it would be forgotten that <i>we are members one of another</i>. It is certain that this has always been looked upon by the more sober heathen as a most infamous and abominable thing; and those who had not this law yet were herein a law to themselves. The making use of the ordinance of marriage for the patronizing of incestuous mixtures is so far from justifying them, or extenuating their guilt, that it adds the guilt of profaning an ordinance of God, and prostituting that to the vilest of purposes which was instituted for the noblest ends. But,</p>
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<p class="tab-1">2. Uncleanness, committed with any of these relations out of marriage, is likewise, without doubt, forbidden here, and no less intended than the former: as also all lascivious carriage, wanton dalliance, and every thing that has the appearance of this evil. Relations must love one another, and are to have free and familiar converse with each other, but it must be with all purity; and the less it is suspected of evil by others the more care ought the persons themselves to take that <i>Satan do not get advantage against them</i>, for he is a very subtle enemy, and seeks all occasions against us.</p>
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<p class="tab-1">II. The relations forbidden are most of them plainly described; and it is generally laid down as a rule that what relations of a man’s own he is bound up from marrying the same relations of his wife he is likewise forbidden to marry, for they two are one. That law which forbids marrying a brother’s wife (<a class="bibleref" title="Lev.18.16" href="/passage/?search=Lev.18.16">Lev. 18:16</a>) had an exception peculiar to the Jewish state, that, if a man died without issue, his brother or next of kin should marry the widow, and raise up seed to the deceased (<a class="bibleref" title="Deut.25.5" href="/passage/?search=Deut.25.5">Deut. 25:5</a>), for reasons which held good only in that commonwealth; and therefore now that those reasons have ceased the exception ceases, and the law is in force, that a man must in no case marry his brother’s widow. That article (<a class="bibleref" title="Lev.18.18" href="/passage/?search=Lev.18.18">Lev. 18:18</a>) which forbids a man to <i>take a wife to her sister</i> supposes a connivance at polygamy, as some other laws then did (<a class="bibleref" title="Exod.21.10,Deut.21.15" href="/passage/?search=Exod.21.10,Deut.21.15"><span class="bibleref" title="Exod.21.10">Exod. 21:10</span>; <span class="bibleref" title="Deut.21.15">Deut. 21:15</span></a>), but forbids a man’s marrying two sisters, as Jacob did, because between those who had before been equal there would be apt to arise greater jealousies and animosities than between wives that were not so nearly related. If the sister of the wife be taken for the concubine, or secondary wife, nothing can be more vexing in her life, or as long as she lives.</p>
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