Locke’s interest in travel literature had significant bearing on his sexual morality. Drawing on the accounts of Gabriel Sagard, Samuel de Champlain, Samuel Purchas, and José de Acosta, among many others, Locke incorporated Huron, Algonquin, Inca, and Iroquois polyandry into his understanding of the natural law. In the Second Treatise and in his private journals, he suggests that their alternative sexual practices did not violate two key elements of the natural law, namely God’s mandate that humans reproduce and then effectively care for their children. He uses Huron social practices around divorce to describe the limits of the marriage contract. Based on these sympathetic observations, and his assessment of biblical sexual morality in the Paraphrases of Paul’s epistles, Locke forcefully argues against the ascendant natural law tradition which claimed that a community could be correctively invaded for sexual immorality. Communities with alternative sexual mores should be left to God’s judgment.