The next subject to which I will call your attention is in regard to the general or unlimited language of the laws given in the various passages which I have quoted. If a man shall commit rape, if a man shall entice a maid, if a man shall do this, or that, or the other, is the language of these passages. Will any person pretend to say that a married man is not a man? And if a married person is a man, it proves that the law is applicable to married men, and if so it rests with my learned friend to prove that it is limited. Moreover, the passage from the margin in Leviticus was quoted by Dr. Newman as a great fundamental law by which all the other passages were to be overturned. But it has failed; and, therefore, the other passages quoted by me, stand good unless something else can be found by the learned gentleman to support his forlorn hope. Perhaps we may hear quoted in the answer to my remarks the passage that the future king of Israel was not to multiply wives to himself. That was the law. The word multiply is construed by those opposed to polygamy to mean that twice one make two, and hence that he was not to multiply wives, or, in other words, that he was not to take two. But the command was also given that the future king of Israel was not to multiply horses anymore than wives. Twice one make two again. Was the future king of Israel not to have more than one horse? The idea is ridiculous! The future king of Israel was not to multiply them; not to have them in multitude, that is, only to take such a number as God saw proper to give him. We might next refer you to the uncle of Ruth's dead husband, old Boaz, who represented himself as not being the nearest kin. There was another nearer who had the Divine right to take her, and this other happened to be the brother of Boaz, perhaps a little older. Josephus tells us, according to the learned gentleman, that this oldest brother was a married man. Suppose we admit it. Did Boaz not know that his brother was married when he represented him as the nearest of kin and had the right before him? And even the brother acknowledges his right, and says to Boaz: "Redeem thou my right to thyself." He had the right to marry her. This, then, we arrive at by the assistance of Josephus; and it proves that married men were required to comply with the law. I have no further time to remark on this passage. I wish now to examine a passage that is contained in Matthew, in regard to divorces, and also in Malachi, on the same subject. Malachi, or the Lord by the mouth of Malachi, informs the people that the Lord hated putting away. He gave the reason why a wife should not be put away. Not a word against polygamy in either passage.