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and what must be denied, to bring this argument in any way to bear upon the question before the Legislature.
First—It must be assumed that the law of the Levirate is a law binding upon Christians; that it is a law, not simply intended for the Jewish economy, but that a Christian man is intended to take his brother's widow, if he have died childless, and raise up seed unto his brother.
Secondly—It must be assumed that this object is to be attained, not by the taking the brother's widow, but by taking the wife's sister, which is the object of the Bill, but was not the object at all of the Jewish legislation, and which, moreover, is absolutely absurd as to the end of raising up seed unto a brother.
Thirdly—It must be denied that polygamy is forbidden to Christians; for if the brother in the case supposed have a wife previously to his brother's death, (this wife being still alive, but not the sister of his deceased brother's wife,) then, according to the law of the Levirate hereby assumed to be in force, he must still take his brother's widow to wife to raise up seed unto his brother.
Or, Fourthly, if the argument be not carried quite so far, and it be maintained that the brother should say, "I cannot take her, lest I mar my own inheritance;" or, "I cannot take her, as I have already a wife;" or, "I like not to take her for I am engaged to another;" or, if he should for any cause refuse, then, at least, if the law of the Levirate be binding upon us (which is the argument; for if not, it does not help the promoters of the Bill at all), the refuser should undergo the penalty provided in the case, and we should have to witness the scene of the widow, or the wife's sister, calling together the elders of her city, and loosing the shoe of her husband's brother, or sister's husband, and spitting in his face and saying, "So shall it be done unto that man that will not to build up his brother's house;" and we should
