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 nation, nor any stranger that sojourneth among you: (for all these abominations have the men of the land done which were before you, and the land is defiled:) that the land spue not you out also, when ye defile it, as it spued out the nations that were before you. For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people. Therefore shall ye keep mine ordinance that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not yourselves therein: I am the Lord your God.'" Keble then goes on to say: "Clearly, if the Canaanites, who had never heard of Moses and his law, were offending God so grievously by doing these things, the offence cannot be against the Levitical law only. If I may without presumption, I would earnestly intreat all serious persons, clergy and laity, who for whatever reason have been induced to take part in this movement:—I would earnestly intreat them well to consider this:—lest they find by and by that they have been instrumental in bringing the curse of Canaan on themselves, on our Church and country, while they thought they were only pleading for Christian liberty, and doing away with the remnant of an obsolete foreign code. Now, what are the customs which were so abominable in the old inhabitants of God's Holy Land, and caused the land itself to vomit them out? (the customs, I mean, in respect of marriage: for of the other horrors mentioned in this chapter we are not now compelled to speak.) They are all forbidden in one general principle: 'None of you shall approach to any that is near of kin to him, to uncover their nakedness: I am the Lord'. This being laid down in the 6th verse, the following verses allege so many instances, whereby God's people might understand what 'near of kin' means. And it is remarkable, that in this enunciation the law makes no distinction between those who are akin by marriage and those who are akin by blood, but mentions them indiscriminately, as if the one sort were precluded from marrying under the same penalties as the other. For these are the degrees expressly forbidden in their order. First, a man is forbidden to marry his mother in v. 7. Next, a father's wife, or step-mother, in v. 8; which is the case mentioned in