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 out to battle against the nation of Midianites; and having smote the men, they took all the women captives, as you will find in the 9th verse. Commencing at the 15th verse, we read:
And Moses said unto them have ye saved all the women alive? Behold these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord.
You will recollect the case of some Midianitish women being brought into the camp of Israel contrary to the law of God, not being wives; and Israel with them sinned and transgressed the law of heaven, and the Lord sent an awful plague into their midst for this transgression. Now, here was a large number of women saved, and Moses, finding they were brought into camp, said these had caused the children of Israel to sin; and he gave command: "Now, therefore, kill every male among the little ones, and kill every woman that hath known man by lying with him. But all the women children, that have not known man by lying with him, keep alive for yourselves." How many were there of this great company that they were to keep alive for themselves? There was something very strange in this. If they had caused Israel to sin why spare them? Or why keep them alive for themselves? That they might have them lawfully. Some may say to have them as servants, not as wives. Some might have been kept as servants and not as wives, but would there not have been great danger of Israel sinning again with so many thousand servants, as they were the same women who had brought the plague into the camp of Israel before? How many were there of these women? Thirty-two thousand, as you will find in another verse of the same chapter. And these were divided up as you will also find, in the latter part of the same chapter, among the children of Israel. Those who stayed at home from the war took a certain portion—sixteen thousand in number; those who went to the war, including the Levites, took the remaining sixteen thousand.
Now to show that polygamy was practised among the children of Israel in taking captive women, let me refer you to another passage of Scripture, in Deuteronomy, 21st chapter, commencing at the 10th verse.
When thou goest forth to war against thine enemies, and the Lord thy God hath delivered them into thine hands, and thou hast taken them captive;
And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldst have her to thy wife;
Then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails;
And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife.
And it shall be. If thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her.
Now, this law was given to a nation, as I have already shown, which practised polygamy as well as monogamy; and consequently if a polygamist saw a woman, a beautiful woman, among the captives; or if a monogamist saw a beautiful woman among the captives; or if an unmarried man saw a beautiful woman among the captives, the law being general, they had an equal right to take them as wives. This will explain the reason why the Lord told Israel to save thirty-two thousand Midianitish women alive for themselves. It will be recollected that the Israelites had a surplus of women. I have no need to refer to the destruction of the males that had been going on for a long period of time—about eighty years, until Moses went to deliver Israel from Egypt. During this time females were spared alive, making a surplus of them in the midst of Israel; but the Lord saw there was not enough, and He made provision for more by commanding them to spare these captive women and keep them alive for themselves. If my opponent, who will follow me, can bring forth any evidence from the law of God, or from the passage under consideration, to prove that this law was limited to unmarried men, all right; we will yield the point, if there can be evidence brought forward to that effect. "When you go forth to war if you see a beautiful woman"—not you unmarried men alone, but all that go forth to war.