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by the greatest Hebrew and Biblical scholars since the Reformation, it may seem superfluous to say anything more in defence of an interpretation so ancient and supported by such weight of authority. But you will probably say, Have you considered what has been said on the other side? I answer, Yes. In a matter of such grave importance, it is a duty to consider the objections, which induce some earnest and learned persons to reject both antiquity and authority. I now proceed, therefore, to notice those referring to the interpretation of Lev. xviii, 18, and to show that they are inconclusive, or contrary to Scripture, or both.
The first is, that as the prohibition in verse 16, to marry a brother's wife, appears by analogy and parity of reason to contain a prohibition to marry a wife's sister, it cannot be supposed that verse 18 would revert to the case already provided for, and therefore verse 18 must mean something else. So says Willett,[1] "It had been superfluous to provide by a new law against the marriage of the wife's sister, which is as near, if not nearer, than the brother's wife, which is before expressly forbidden." And in like manner, in the Tract already alluded to, the author says, "'It is not reasonable to refer Lev. xviii. 18 to a case already provided for, viz., marriage with a wife's sister, which we have seen inferentially forbidden in Lev. xviii. 18." I answer, in the first place, that this inference is a novelty, entirely unknown to the ancient Church. St. Basil does not use it as an argument. St. Augustine wasso far from knowing anything about it, that he thought that the prohibition to marry a brother's wife related only to the case of the deceased husband leaving children behind him, or that it prohibited one
- ↑ Hexapla in Leviticum. London, 1631.
