The Bible and Polygamy. Newman John Philip

translators of King James, according to the best judgment they could form, taking into consideration the text. I do not intend at present to dwell at any great length upon this passage, merely declaring that this does sanction plurality of wives, so far as my judgment and opinion are concerned, and so far as the literal reading of the Scripture exhibits it does sanction the taking of another wife, while the first is still living. If this word "wife" could be translated "woman," that perhaps might alter the case, providing it can be proved that it should be so from the original, which may be referred to on this point, and it may not. We have the privilege, I believe, of taking the Bible according to King James' translation, or of referring to the original, providing we can find any original. But so far as the original is concerned, from which this was translated, it is not in existence. The last information we have of the original manuscripts from which this was translated, is that they were made into the form of kites and used for amusement, instead of being preserved. With regard to a great many other manuscripts, they may perhaps agree with the original of King James' translation, or they may not. We have testimony and evidence in the Encyclopedia Metropolitana that the original manuscripts contained a vast number of readings, differing materially one from the other. We have this statement from some of the best informed men, and in several instances it has been stated that there are 30,000 different readings of these old original manuscripts from which the Bible was translated. Men might dispute over these readings all the days of their lives and there would be a difference of opinion, there were so many of them. This, then, is another law, regulating, in my estimation, polygamy.

      I will now refer to another law on the subject of polygamy, in the 25th chapter of Deuteronomy – I do not recollect the verse, but I will soon find it – it commences at the 5th verse. "If brethren dwell together" – Now, it is well enough in reading this, to refer to the margin, as we have the privilege of appealing to it, so you will find in the margin the words "next kinsmen," or "brethren." "If brethren – or next kinsmen – dwell together:"

      If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of a husband's brother unto her.

      And it shall be, that the first-born which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel.

      And if the man like not to take his brother's wife, then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother.

      Then the elders of his city shall call him, and speak unto him: and if he stand to it, and say, I like not to take her;

      Then shall his brother's wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother's house.

      And his name shall be called in Israel, the house of him that hath his shoe loosed.

      It may be asked, What has this to do with polygamy? I answer that as the law is general, it is binding upon brethren and upon all near kinsmen dwelling together. Not unmarried brethren or unmarried kinsmen, but the married and unmarried. The law is general. If it can be proved from the original, or from any source whatever, that the law is not general, then the point will have to be given up. But if that cannot be proven, then here is a law that not only sanctions polygamy, but commands it; and if we can find one law where a command is given, then plurality of wives would be established on a permanent footing, equal in legality to that of monogamy. This law of God absolutely does command all persons, whether married or unmarried, it makes no difference – brethren dwelling together, or near kinsmen dwelling together – which shows that it is not unmarried persons living in the same house that are meant, but persons living together in the same neighborhood, in the same country in Israel, as it is well known that Israel in ancient days did so dwell together; and the law was binding upon them. This was calculated to make a vast number of polygamists in Israel from that day until the coming of Christ. And the Christian religion must have admitted these polygamists into the Church, because they would have been condemned if they had not observed this law. There was a penalty attached to it, and they could not be justified and refuse to obey it. Hence there must have been hundreds, perhaps thousands, of polygamists in Israel, when Jesus came, who were living in obedience to this law and who would have been condemned if they had disobeyed it. When the gospel was preached to them, if they could not have been admitted into the Christian Church without divorcing their wives God would have been unjust to them, for if they, through their obedience to God's law, should have been cut off from the gospel, would it not have been both inconsistent and unjust? But as there is no law either in the Old or New Testament against polygamy, and as we here find polygamy commanded, we must come to the conclusion that it is a legal form of marriage. We cannot come to any other conclusion, for it stands on a par with the monogamic form of marriage; consequently, wherever we find either righteous men or wicked men, whatever may be their practices in the course of their lives, it does not affect the legality of their marriage with one wife or with two wives.

      We may refer you to Cain, who had but one wife, so far as we are informed. He was a monogamist. He was also a very wicked man, having killed his own brother. We find he was driven out into the land of Nod. Of course, as the Lord had not created any females in the land of Nod, Cain must have taken his wife with him, and there was born a son to him in that land. Shall we condemn monogamy and say it was sinful because Cain was a murderer? No; that will never do. We can bring no argument of this kind to destroy monogamy, or the one-wife system, and make it illegal. We come down to the days of Lamech. He was another murderer. He happened to be a polygamist; but he did not commit his murder in connection with polygamy, so far as the Scriptures give any information. There is no connection between the law of polygamy and the murder he committed in slaying a young man. Does that, therefore, invalidate the marriage of two persons to Lamech? No; it stands on just as good ground as the case of Cain, who was a monogamist and a murderer also.

      Adam was a monogamist. But was there any law given to Adam to prevent him taking another wife? If there was such a law, it is not recorded in King James' translation. If there be such a law recorded, perhaps it is in some of the originals that differed so much from each other. It may be argued, in the case of Adam, that the Lord created but one woman to begin the peopling of this earth. If the Lord saw proper to create but one woman for that purpose, he had a perfect right to do so.

      The idea that that has any bearing upon the posterity of Adam because the Lord did not create two women would be a very strange idea indeed. There are a great many historical facts recorded concerning the days of Adam that were not to be examples to his posterity. For instance, he was ordered to cultivate the garden of Eden – one garden. Was that any reason why his posterity should not cultivate two gardens? Would any one draw the conclusion that, because God gave a command to Adam to cultivate the garden of Eden, to dress it and keep it, that his posterity to the latest time should all have one garden each, and no more? There is no expression of a law in these matters; they are simply historical facts. Again, God gave him clothing on a certain occasion, the Lord himself being the tailor – clothing to cover the nakedness of Adam and of Eve his wife; and this clothing was made from the skins of beasts. This is a historical fact. Will any one say that all the posterity of Adam shall confine their practice in accordance with this historical fact? Or that it was an expression of law from which they must not deviate? By no means. If the posterity of Adam see fit to manufacture clothing out of wool, or flax, or cotton, or any other material whatever, would any one argue in this day that they were acting in violation of the law of the Divine Creator, of a law expressed and commanded in the early ages? Why, no. We should think a man had lost all powers of reason who would argue this way. As our delegate remarked in his speech, Adam had taken all the women in the world, or that were made for him. If there had been more, he might have taken them: there was nothing in the law to limit him.

      I would like to dwell upon this longer, but I have many other passages to which I wish to draw your attention. The next passage to which I will refer, you will find in Numbers, 31st chapter, 17th and 18th verses. This chapter gives us a history of the proceedings of this mixed race of polygamists and monogamists called Israel. At a certain time they went