At its strongest, the love of man for woman, where polygamy obtains, is a flame of passion, that quickly spends itself on one object, and then passes to another; not a rational, enduring, human affection. It is also a fact, that the increase of the race is not greater in polygamy than in monogamy. Thus, as a practice that runs strongly counter to one of the great purposes of marriage, and is, to say the least, no help to the other, and carries with it the humiliation of the female sex, polygamy is justly argued to be abhorrent to nature. 4. It is beside the purpose of this work to enter into the questions of morality that arise out of Holy Scripture, considered as an inspired record of the actions of the Saints. But the polygamy of the patriarchs of old so readily occurs to mind, that it is worth while to mention four conceivable explanations, if only to indicate which is and which is not reconcilable with our philosophy. The first explanation would be, that polygamy is not against the natural law, but only against the positive divine law, which was derogated from in this instance. We have made it out to be against the natural law. The second explanation would be that God gave the patriarchs a dispensation, strictly so called, from this point of the natural law. We have maintained that God cannot, strictly speaking, dispense from one jot or tittle of natural law. (_Ethics_, c. viii., s. iii., nn. 1-3, p. 147.) [Footnote 19] A third explanation would be founded on the words of St. Paul to the Athenians (Acts xvii. 30), about "God overlooking the times of this ignorance." This would suppose that mankind, beginning in monogamy, from passion and ignorance lapsed quickly into polygamy: that the patriarchs in good faith conformed to the practice of their time; and that God, in their case as with the rest of mankind, awaited His own destined hour for the light of better knowledge to break upon the earth. A fourth explanation would be this. God by His supreme dominion can dissolve any marriage. By the same dominative power He can infringe and partially make void any marriage contract without entirely undoing it. The marriage contract, existing in its fulness and integrity, is a bar to any second similar contract, as we have proved. But what, on this theory, the Lord God did with the marriages of the patriarchs was this: He partially unravelled and undid the contract, so as to leave room for a second contract, and a third, each having the bare essentials of a marriage, but none of them the full integrity. [Footnote 19: _Dispensatio_ is the Latin for [Greek: oikonomia], and in this case means an "economy" of law, in the sense that God did not press the marriage law beyond the capacity of the subject (Matt. xix. 7,8). See my Newman Index, s.v. _Economy_. The schoolmen missed this meaning, and took _dispensatio_ in the canonical sense.] But, for the author's final view, see Appendix.