The Bible and Polygamy. Newman John Philip

I shall have to hasten on, although there are many passages which I have not time to quote. The next will be found in Hosea, 1st chapter, 2nd and 3rd verses: "The beginning of the word of the Lord by Hosea." This was the introduction of Hosea as a prophet. No doubt he brought the evidence as a prophet; and in the beginning of the word of God through Hosea, to the world, he must have come with great proof. The first thing the Lord said to him, was "Go take unto thee a wife of whoredoms." In the 3rd verse it says: "So he went and took Gomer, the daughter of Diblain." If such a thing had occurred in our day; if a man had come forth, professing to be a prophet, and the first thing he said as a prophet was that the Lord had revealed to him that he was to go and take a wife of such a character, what would be thought of him? Yet he was a true prophet. Was this the only wife God commanded Hosea to take? No. The Lord said – "Go yet, love a woman beloved of her friends, yet an adulteress" – See chapter 3rd. What, love a woman, an adulteress, when he already had a wife of very bad character! Take wives of such disgraceful reputation! Yet God commanded this, and he must be obeyed. This did not justify any other prophet in doing so. Jeremiah would not have been justified in doing the same. But this was a command of God, given to Hosea alone. It was not given as a pattern for any other man to follow after, or for the people of this generation to observe. Yet it was given in this instance. "But," inquires one, "does not the Lord require such characters to be put to death?" Yes; but in this instance, it seems, the Lord deviated from this law; for He commanded a holy prophet to go and marry two women. This recalls to my mind the law given to Israel, recorded in Deuteronomy, where the Lord commanded the law of consanguinity to be broken. You will recollect that in two different chapters the Lord pointed out who should not marry within certain degrees of consanguinity; yet in the 25th chapter of Deuteronomy he commanded brethren, who dwell together, and near kinsmen, to break that law, which was a justification in part to not regard the law of consanguinity. God has the right to alter his commands as he pleases. Go back to the days of Noah, and the command was given: "Whoso sheddeth man's blood, by man shall his blood be shed;" yet the same God commanded Abraham, that good man who is up yonder in the kingdom of God, according to the New Testament, to take his son Isaac and slay him and offer him up as a burnt offering. Here is one command in opposition to another. Consequently, God does sometimes give a command in opposition to another, but they are not examples for you or me to follow. Supposing I should prove by ten thousand examples from the Bible that polygamy was practised in ancient Israel, is that a reason why you and I should practise it. No; we must have a command for ourselves. God sometimes repeats a command. The Latter-day Saints in this Territory practise polygamy; not because God commanded it in ancient times, not because Moses gave laws to regulate it; not because it was practised by good men of ancient times —

      (At this point the umpires said the time was up.)

      Judge C. M. Hawley then introduced Dr. J. P. Newman, who proceeded to deliver the following

      ARGUMENT

      Honorable Umpires and

Ladies and Gentlemen:

      The question for our consideration is "Does the Bible sanction Polygamy?" It is of the utmost importance that we proceed to the discussion of this question and the unfolding of its elements at once; and therefore, that we lose no time, we propose to analyze the question. I had desired nine hours to speak on this great subject; but by mutual consent the time has been reduced to three. In view of this fact I, therefore, proceed at once to the consideration of the elements of the question "Does the Bible sanction Polygamy?" Every word is emphatic. Does the Bible – the Bible – God's word, whether in the original text or in the translation which is accepted by Christendom, as the revealed will of God; this old book which has come down from the hoary past; this old book written by different men, under different circumstances, yet for one great and grand object; this book that comes to us under the authority of plenary inspiration, no matter what has become of the manuscripts, whether lost in the flood or consumed in the flame that burned the doomed Persepolis, no matter what has been their destiny, we have the original, the Hebrew, the Septuagint and the Greek translations; in the New Testament the Greek, which have been and are accepted by the most eminent Biblical scholars; therefore the point the gentleman makes that so many manuscripts are lost, is a bagatelle. I throw it away, as useless as a rush. Would he have me infer that because some manuscripts are lost, therefore that book is not the authentic word of God and the revealed will of High Heaven? No; for him to assume that is to assume that that book is not God's will. Supposing that the original revelation, the pretended revelation, that you, here, were to practise polygamy, was consumed in the flames by the wife of Joseph Smith, does that invalidate the preserved copy which Mr. Joseph Smith had in his bosom? Certainly not. I hold therefore that that old book comes to us with authority; and that whatever has become of the manuscripts which have been furnished, formed, arranged and handed down to us, that is our standard.

      I am here to speak to the people, and I will be an organ to you in the name of the Lord.

      But let us look at this book. It is a book of history and of biography, of prophecy and precepts; of promises and of miracles; of laws and precepts; of promises and threatenings; of poetry and of narrative. It is to be judged by the ordinary rules of grammar, of rhetoric and of logic. It is written in human language. There is a language spoken by the persons in the Godhead, and had God revealed himself in that language we could not have understood the terms. There is a language spoken by the angels that blaze before the throne; had God spoken to us in angelic language we could not have understood the terms. But he took human language, with all its poverty and imperfections, and with all its excellencies. He has spoken to us in terms by which we can understand his pleasure concerning us. But it is a great fact, my friends, that all that is written in the Bible is neither approved by the Almighty, nor was it written for our imitation. Achan stole a Babylonish garment and a wedge of gold. God did not approve the theft, nor are those acts recorded in the Bible for our imitation. We are to read Bible history as we read Xenophon, Tacitus, and Herodotus, and, in modern times, Hume, Gibbon and Bancroft, with this distinction – when we take down Herodotus, Tacitus, or others I have not mentioned, we are not always sure that what we read is true, but we are sure that what is recorded in the Bible is true, whether it be prophetic truth, mandatory truth or historic truth. We should therefore make a distinction, according to the kind of composition we are reading. If we are reading history, read it as history, and make a distinction between what is simply recorded as part and parcel of the record of a great nation, or part and parcel of the record or biography of some eminent man, and that which is recorded there for our imitation, for which we shall have to give an account at God's bar. So take the poetry of the Bible. Scriptural poetry is subject to the same rules as the poetry in Homer, Virgil, Milton or Young, with this exception – that the poetry of the Bible is used to convey a grand thought, and there is no redundancy of thought or imagery in Bible poetry.

      We come to biography, and to my mind it is a sublime fact, and one for which I thank God, that the inspired writers were impartial in recording biographical history. They recorded the virtues and the vices of men; they did not disguise the faults even of their eminent friends, nor did they always stop to pronounce condemnation upon such; but they recorded one and the other, just as they came along the stream of time. It is this book, therefore, that is my standard in this discussion, and it is composed of the Old and New Testament. The New Testament holds the relation to the Old Testament of a commentary, in a prominent sense. Christ comes along and gives an exposition of the law of Moses; comes and gives an exposition of some of those grand principles which underlie Christianity: and then his references to the law of Moses simply prove this – that what Moses has said is true. Take his exposition of the Ten Commandments, as they were given amid the thunders of Mount Sinai, and you find that he has written a commentary on the Decalogue, bringing out its hidden meaning, showing to us that the man is an adulterer who not only marries more women than one, but who looks on a woman with salacial lust. Such is the commentary on the law, by the Lord Jesus Christ.

      Now does this book, the Old Testament and the New? Not what revelation has been made to the Latter-day Saints; that is not to be brought into this controversy; that is not the question in dispute. Whether Joseph Smith or any other member of the Church of Latter-day Saints has had a revelation from God; whether the holy canon was closed by the apocalyptic revelations to John on the Isle of Patmos – even that question is not to be dragged into this controversy. Neither the Mormon Bible, nor