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their stronghold, and, therefore, in spite of St. Basil, they hold it fast themselves, and only doubt its legitimacy when used by those who differ from them. The truth is, that an inference legitimately drawn is always acknowledged as a legitimate method for arriving at the meaning of Scripture. By inference our Lord proved the doctrine of the Resurrection, and St. Paul the doctrine of Justification by Faith, and all reasonable expositors of Scripture have followed their example. Even they who object to this particular inference, make similar inferences themselves. They say that Lev. xviii. 18 is a prohibition of simultaneous polygamy, and from the words, "in her life-time," infer, that when the first wife is dead, it is lawful to marry another. So Willett: "The better interpretation is, by the sister to understand any other woman, so that this should be the meaning, that a man should not take one wife together with another during her life." If the inference be good with regard to second marriage after the death of the first wife, it is also good with respect to marriage with a deceased wife's sister. If the inference be rejected in the latter case, it must also be rejected in the former case, and then verse 18 will signify that any second marriage is unlawful. Indeed, the legitimacy of inference from limitations appears from its general use by all parties. Professor Bush, who calls the inference from the words "in her life-time" a gross non-sequitur, argues himself in the same way elsewhere. On the words of Lev. x. 9, "Do not drink wine nor strong drink, thou nor thy sons with thee, when ye go into the tabernacle .... lest ye die," he says: "By its being forbidden to be used on a particular occasion, it is implied that at other times it was not prohibited then." From the command to the High Priest not to marry a widow, he infers that the High Priest "was exempt from marrying the widow of a brother who died without
