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" The grand question to be tried is " Whether a system filled with obligation and

responsibility, of MEN TO WOMEN, and of woMEN LO MEN, even unto death itself, and this “ established by INFINITE WISDOM, is not better calculated to prevent the ruin of the female

sex, with all its horrid consequences, both to “ the public and individuals, than a system of human contrivance, where neither obligation

nor responsibility are to be found, either of

MEN TO WOMEN, or of WOMEN TO MEN, in in« stances of the most important concern to BOTH, " but more especially to the weaker sex ?

See Vol. i. Pref. xxiii, xxiv.

E RR A T U M. The reader is desired to rectify a mistake, p. 144, relative to the King of Portugal's marrying his niece. The fact is this: there was a double incest in the royal family of Portugal, which, with the help of papal dispenjations, seems to bid fair for arriving at what was antiently practised in the royal house of the Prolomies, where Prolomy Ceraunus married his lifter Arsinoe, as did afterwards Prolony Philadelpbus--(such incestuous marriages being allowed in Ægypt.--See Ant. Univ. Hist. vol. ix. p. 376, 379.)

The princess of Brazil, eldest daughter of Don Josepb the Ift-King of Portugal-married her uncle Don Pidro, her father's brother, anno 1760, she being in the twenty-fixth year of her age, and he about forty-three. See Lev. xviii. 14.

Feb. 21, 1777, the prince of Beira, their son, married the infanta Maria Beredigla, his aunt i.e. his morber's youngest fifter he being then in her thirty-first year, and be in his sixteenth.See Lev. xviii. 15.

See Ann. Reg. 1777, Tit. Chronicle, 170-and Tit. History of Europe, 1776

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TILL on this subject, as on all the rest,

we must keep the holy scriptures alone in our view; as the will of God, touching this, and all things else, is only to be known from the revelation which He hath been pleased to make of it in His WORD.

The first marriage we read of, was between our first parents Adam and Eve, and on that occasion, we find the will of the MOST High, with refpect to the indisolubility of the marriage, declared by the mouth of Adam, Gen. ii. 23, 24.---This is now bone of my bones, and flesh of my flesh; she shall be called WOMAN, because me was taken out of Man. Therefore (or, for this cause) Mall a man leave his father and mother, and Mall CLEAVE unto his wife, and they shall be one flesh. These are not to be VOL. II.



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looked upon merely as the words of Adam, but of Him that made them male and female, declared by Adam. See Matt. xix. 4, 5; where CHRIST quotes this primary law of marriage, and absolute prohibition of divorce, thus-Have ye not red, that he which made them at the beginning made them male and

female, and

said, For this cause shall a man leave father and mother, and be joined (TPOHONAnbygetdi) unto his wife, and they twain fəall be one flesh. Comp. 1 Cor. vi. 15, 16. The conclusion which CHRIST draws from this institution is as follows-Wherefore they are no more twain, but one flesh : what therefore God hath joined (OUVELEUČEV, yoked as it were) together, let not man put asunder. By this it appears, that when once a man and woman have become one flesh, they, by this act, though two distinct and independent persons before, are so indiffolubly one, in confideration of the divine law, that neither the

parties themselves, nor any other person, or power upon earth, can put them asunder. It is not by the ordinance of man that they are joined together, but by the ordinance of God; therefore our SAVIOUR faith, What God bath joined together (by pronouncing them

* It is to be observed, that our LORD, in his quotation of the passage, which contains the primary inftitution of the marriage-union, introduces not the least hint, as if some outward ceremony of man's device, was necessary, either to the perfection or indī solubility of the contract in God's fight-nor is there such a thing to be found in any other part of the Bible.


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