The Bible and Polygamy. Newman John Philip

nor the revelations of yesterday or to-day, or any other day; but the grand question is, Does that old book – read in old England, read in Wales, read in Ireland, read in Norway and Sweden, and read in this land of liberty – does that book sanction polygamy?

      We now come to another important word – namely, does the Bible sanction? Sanction! By the term sanction we mean command, consequently the authority of positive, written, divine law, or whatever may be reasonably held as equivalent to such law. It follows, therefore, that toleration is not sanction. Sufferance is not sanction. Municipal legislation is not sanction. An historical statement of prevailing customs is not sanction. A faithful narrative of the life and example of eminent men is not sanction. The remission of penalty is not sanction. A providential blessing, bestowed upon general principles, for an ulterior purpose, is not sanction. The only adequate idea of sanction is the divine and positive approbation, plainly expressed, either in definite statute or by such forms of conformation as constitute a full and clear equivalent. It is in this sense that we take the term sanction in the question before us.

      The next word in the question is, "Does the Bible sanction Polygamy?" By which we mean, as it (the Bible) now stands. Not as it once was, but as it now is; that is, the Bible taken as a whole. The question is not, Did the Bible formerly sanction Polygamy? But rather, Does it, at the present day, authorize and establish and approve it? Just as we may say of the Constitution of the United States, not, Did it sanction slavery? but, does it now sanction it? For it is a well known principle of jurisprudence that if any thing have been repealed in the supreme law of the land, which that law once authorized, then it no longer sanctions the matter in question. It is so here, precisely; for let us suppose for a moment that it could be proved that the Bible once sanctioned polygamy, in the sense excepted, and that this sanction has never been withdrawn, then we are bound to admit that the affirmative has been sustained; but supposing, on the other hand, that the Bible, as it is now, to-day, does not sanction polygamy, then we have sustained the negative of the question.

      There is another word, and one of importance, and that is the term polygamy. There are three words in this connection which should be referred to. The first is polygamy, which is from the the Greek polus, and gamos, the former meaning "many," and the latter "marriage" and signifies a plurality of wives or husbands at the same time. When a man has more wives than one, or a woman more husbands than one, at the same time, the offender is punishable for polygamy. Such is the fact in Christian countries. Polygamy is allowed in some countries, as in Turkey. Turn to Webster's Dictionary, page 844, and we shall find the word "polyandry," from polus, many and aner, man, meaning the practice of females having more husbands than one at the same time, or a plurality of husbands. Then there is another word – polygyny, from the Greek polus, and gune, woman or female, the practice of having more wives than one at the same time. The word, therefore, to be used, is not polygamy, but polygyny, for polygamy signifies a man with more wives than one, or a woman with more husbands than one; and it seems to me that if a man can have more wives than one a woman has the same right to have more husbands than one. Then the true word is polygyny, and hereafter we will scout the word polygamy, and use the true word polygyny.

      This question involves or supposes two systems of marriage: What is commonly called polygamy and what is known as monogamy. On the one hand a man with more than one wife; and on the other, a man with only one wife. You observe therefore that these are two systems essentially and radically different and distinct, the one from the other, and especially so in this controversy. The material question to be decided is, which is the authorized system of marriage, polygamy, or a plurality of wives, or monogamy, or what it termed the one-wife system?

      Let us glance for a moment at some of the grand features of monogamy; and we shall thereby see the distinction between the two systems of marriage. Take, for instance, the design of marriage, as originally established by the Almighty in the garden of Eden, in the time of man's innocency. That design was three-fold: companionship, procreation and prevention. Companionship is first: the soul is more than the body. The union of two loving hearts is more than the union of two bodies. Ere Eve was created or she beheld the rosy sky or breathed its balmy atmosphere, God said, "It is not good that man should be alone; I will make for him a helpmeet." The animals had passed in review before Adam; but neither among the doves that plumed their pinions in the air of Paradise; nor amid the fish of the deep, the beasts of the field, nor the reptiles of the earth could a companion be found for man. But a special exertion of divine power had to be put forth that this companion should be made. And how was she made? A deep sleep is caused to come upon the first man. There lies Adam upon the ambrosial floor of Paradise, and out of his side a rib is taken, and out of that rib woman was created. And when some one asked old Martin Luther – "Why did not God Almighty make the woman out of some other bone of a man than out of a rib?" The answer was: "He did not make woman out of man's head, lest she should rule over him; He did not make her out of the bone of man's foot, lest he should trample upon her; but He made her out of his side, that she might be near his heart; from under his arm, that he might protect her." The grand primary object of marriage, therefore, is companionship – the union of two loving hearts.

      The next design is procreation. It has pleased Almighty God to people the earth by the offspring coming from those united in marriage. This was his wisdom: this was his plan. It is an old saying that history repeats itself; and after the flood had swept away the antediluvians, and after that terrible storm had subsided, there, in the ark, was Noah and his sons and their wives – four men and four women. If Almighty God sanctioned polygamy in the beginning, and intended to sanction it afterwards, why did not He save in the ark a dozen wives for Noah and a dozen for each of his sons? But one wife for Noah, and one wife for each of his sons; and thus the Almighty repeats history.

      The next design is prevention – namely to prevent the indiscriminate intercourse of the sexes. God loves chastity in man and in woman, and therefore he established marriage, it is a divine institution, lifting man above the brutes. He would not have man as the male of the brute creation – mingling indiscriminately with the females; but he establishes an institution holy as the angels – bearing upon its brow the signet of His approval, and sanctioned by the good and great of all ages. He establishes this institution that the lines may be drawn, and that the chastity of male and female may be preserved.

      On passing from this question of design, let us go to the consideration of the very nature of marriage. It is two-fold. It is an institution, not a law; it is a state, not an act; something that has been originated, framed, built up and crowned with glory. It is not an act of mere sexual intercourse, but it is a state to run parallel with the life of the married pair, unless the bonds of marriage are sundered by one crime – that is adultery. Then consider the grand fact that there are solemn obligations in this institution of marriage. Nay, more than this, the very essential elements of marriage distinguish it in its monogamic, from the institution of marriage in its polygamic, condition. There is choice, preference of one man for one woman, and when we come to the question of the census that will demonstrate it clear as the sunlight; when we come to that question we will prove the equality of the sexes; we will prove that there is not an excess of marriageable women either in this or any other country. Therefore the grand advice of Paul: "Let every man have his own wife, and every woman have her own husband."

      Now, if the equality of the sexes be a fact, and every man is to have his own wife, and every woman her own husband, then I say that this great idea of choice is fully sustained, of preference on the part of a man, and also preference on the part of woman. And around this institution God has thrown guards to protect it; indeed, he has surrounded it with muniments which seem to be as high as heaven; and whenever the obligations, or so long as the obligations of marriage are observed, then these defenses stand impregnable and the gates of hell shall not prevail against marriage. First, there is its innocency: the union of a man with his wife, is an act as pure as the devotion of angels in heaven. Then comes the nobleness of marriage: the bed undefined is honorable in all; but whoremongers and adulterers will God judge. Then notice the sanction of divine and human law that surrounds this institution; the law that was given amid the awful thunderings of Mount Sinai is a grand muniment of this monogamic institution. In all civilized Christian countries civil legislation has extended the arm of the law to protect marriage. Then recall the affinities of the sexes; the natural desire of man for woman; and the natural desire of woman for man. There may be some exceptions. Now and then we