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I AM by no means wedded to any system, as I have already declared, any further than it is scriptural and rațional ; and though human Legislators should determine otherwise, it is my firm resolve to retain those moral institutes of divine wisdom that respect marriage in particular, and are evidently calçulated to promote conjugal happiness. And I cannot but admit that the moral law, delivered by Moses to the Ifraelites, fo far as it has for its object the good of society, and is not merely local, is unchangeable as its Author; and therefore still in force; but the Jewish morality is not all of that description, as must be evident to every person of discernment, and in particular with re{pect to Matrimony; therefore arguments drawn from thence do not deservę mạch attention,

I HAVE only to add in this chapter, what I have omitted in course, that Madan's ascribing the rapid sale of his book to its own merit, and suppofing " that it hath made its

way by dint of that intrinsic truth that it contains ; the importance of the sub

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“ jects “ jects treated; the important ends pro

posed ; and the conformity to the oracles “ of God which it professedly makes the “ basis of its contents ;” discover at once his weakness and his vanity. But these appear still more striking, and I may add more disgusting, in his affuming the awful consequence of a messenger from Heaven, and affecting to draw a parallel between the characters of the first Reformers, and his own, the opposition to each, and their objects,


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OBSERVATIONS on Chap. I. about MAR,


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"HAT Marriage is a Divine Institution,

is not controverted; but it is not likely to be easily settled about the mode, or in other words, in what it consists. Madan says that the very essence of marriage “ fimply consists in the union of the man " and woman as one of body :" and the nature of the union is before defined to be mere “ personal knowledge of each other.” So the Reverend Abettor of Polygamy makes marriage to consist in its solemnization, bond, and notoriety, barely in carnal knowledge ; an idea at which even Libertinism itself reddens ! The author will prove for me what I have said: “ I cannot suppose that the “ matrimonial service, in our church, or any “ other, can make the parties more one flesh " in the sight of God, supposing them to " have been united,” that is by carnal knowledge, « than the burial service can make

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“ the corpse over which it is read more dead " than it was * before.” We are told that the command, “ be fruitful and multiply," was to be carried into execution in “ the

way of God's own t appointment.” There is no necessity to be reminded of this, nor does it tend any thing to the main question. But I think it worth notice, thật though there is not on record any ceremonial of Adam and Eve's conjugal union, yet we are not to conclude that there was none. Pre. vious to the consummation of their marriage, God gave Eve to Adam for a wife: this conveys to me an idea of something formal, folemn, and notorious, If He only barely pronounced them husband and wife, the necessity of a formulary is evidently deducible ; because it was most certainly before personal knowledge: besides, Infinite Wisdom cannot be supposed to do any thing in vain, or unworthy our imitation ; therefore we fee here a sufficient apology for the solemnity of our marriage service, where the priest represents the Deity folemnly joining the man and woman, and without which union, agree

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able to the first pattern of marriage, they cannot be one flesh in the way of God's own appointment. Supposing marriage, in all its constituent parts, to take in what is called the consummation, consisting in personal knowledge ; yet, at most, it can but be called a secondary requisite.

As I would not omit any thing very mate, rial either for or against me, so here I will observe, that if there is inability, incapacity, or impotency in either party to consummate, the law allows a divorce; because a great national object, population, would be otherwife loft sight of, as also the primary command, " be fruitful and multiply.". But this, though upon a superficial view it

may seem to favour, by no means proves, what Madan advances. From a most impartial confideration of the whole matter, I am led to advance this as a luminous truth : “ In" çrease and multiply” is the law of God and Nature ; but as God has not revealed a form, the mode by which this shall be carried into execution, with the greatest advantage to society, is the rational Law of Man,


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