the House Quo id malum pacto potest Fieri nunc uti tu hic sis Domi id â—ci volo You may well be astonished 〈◊〉 what I have told you replies Sosiâ— but it is a manifest truth Sum profecto hic illic I am both here and there Nothing I confess is more The â—tral than these ways of speakinâ— but it must be granted also that nâ—thing better explains the nature 〈◊〉 this strict union that Marriage makâ— There are no words that can exaâ—ly represent it One ought for thâ— end to compose a new Grammâ— One cannot speak of it but in makiâ— Solecisms and in confounding tâ— plural with the singular and the siâ—gular with the plural They are 〈◊〉 more two but one flesh says Gâ— himself of Man and Woman Thâ— are one in two persons They aâ— but one person in two bodies Aâ— mae duae two Souls Animus unus oâ— mind Idem Velle idem nolle and one â—ill There happens nothing to one â—t what arrives to t'other The â—usband and the Wife feel the same â—ings They suffer the same evils â—hey enjoy the same good things â—rief and joy make the same imâ—â—essions in each of them Morbo deâ—â—etur unus Detinentur duo Adversa pâ—â—munt unum Sensus in utroque est uâ—â—umque risus utrumque lachrymae Prosâ—â—â—a laetaque tenent unum tenent uâ—â—umque As the Phylopher so well â—â—presses in Seneca The same distempers â—â—d misfortunes reach both If one laugh so â—â—th the other their tears are the same c. This is too strong for a simple â—â—endship Such a one as this never â—â—peared Or if such a one has been â—â—und one must necessarily suppose 〈◊〉 to be more than a union of Spiâ—â—â—s You know that another was â—â—actised frequently enough amongst â—â—e Pagans which might much conâ—â—â—bute to the making of such friends â—â—t which is so scandalous to nature â—â—at you must be contented to read 〈◊〉 in the first Chapter of St. Paul to â—â—e Romans without hearing it named But Sir if you would be perfectlâ— convinced that there is nothing in nature more excellent than Marriage you are only to look upon it with relation to the great mysteries it represents The holy Spirit has madâ— use of in a thousand places in our Divine Scriptures to testifie to us the tenderness of the Father under the Law and of the charity of the Soâ— under the Gospel I wiâ— espouse thee to me for ever Hosea 2. I will espouse thee tâ— me in justice in judgment in mercy anâ— in compassion I will espouse thee with constancy and thou shalt call me thy Husband said God himself to his ancient Israel I have appropriated you 2. Cor. 11. Eph. 5.23.32 said also St. Paul to the new People to one single Husband to present you as a chast Virgin to Jesus Christ Besides the Church is called the Body of Christ and the Spouse of the Lamb the Song of Songs is nothing else but the Epithalamium of this Divine Marriage Thus God was Married with the Jewish Church Jesus Christ is also Married with the Christian Church 'T is thus the Sacred Authors represent to us that intimate â—nion of the Faithful with the Divinity and Flesh of Christ 'T is thus â—hey insinuate to us that profoundness of love we find in his heart T is thus they instruct us how dear we are to him and it as we ought to make our interests of his so he never fails to make ours his own The ancient Doctors have carried yet further the perfection of Marriage when they considered it as the natural Image of the Hypostatick union of the two Natures in Christ One must acknowledge in effect that nothing discovers to us better the bottom of this adorable mystery As we have seen of one Man and one Woman Marriage makes but one and the same person they are no more two but one flesh From thence proceeds this reasoning of St. Paul that he who loves his Wife loves himself The Son of God being also united to our Flesh is become the Son of Man He doth not think it a point of usurpation to make himself equal to God and notwithstanding in uniting himself to us by the Incarnation he is become flesh of ouâ— flesh and bone of our bone By thâ— incomprehensible force of this unioâ— he has ceased to be simply God neither is he become simply Man He has reunited in one and the same person those two opposite Natures which make him to be our Emanuel God with us He is not only Man he is Man-God He is not only God he is God-Man but as in Marriage the union which is made as intimate as it is yet destroys nâ—t the substance of the two parties which compose it each preserving its own with its essential qualities So the Hypostatick union of the two Natures in Christ confounds them not The one is not absolv'd by the other They both subsist in him after a distinct and inexpressible manner without any alteration of their essential qualities Do not imagine with the Nestorians two persons there is but one Do not fancy to your self with the Eutichians a single Nature there are two In a word the Ancients affirm of Marriage that it is the Symbol of the â—nion of regenerate Souls with God They are all in him and he in all â—hem As he who joyns himself to 〈◊〉 Wife becomes one and the same â—ody with her So says â—t Paul 1 Cor. 6.16 17. John 17.21 He who is joynâ—d to the Lord is made â—ne and the same Spirit with him It is by the efficacy of this mystical union that Jesus Christ said of the whole body of his â—elect Gal. 2.20 That they are but one with him and with his Faâ—her That his Apostle says He lives no more but that it is Jesus Christ who lives in him And that the holy Spouse says That her well-beloved appertains to her Cant. 2.16 and she to her well-beloved It is the divine Love that is the efficient cause of this mystical union 'T is that which produces in us this holy metamorphosis 'T is that which transforms us into God himself Solus amor est quo convirtimur ad Deum transformamur in Deum ad haeremus Deo ut simus unus Spiritus cum eo Said a learned man T is love alone by which we are turn'd to God transform'd into God we stick to God that we may be one Spiriâ— with him O Love that always burns and is never extinguished Inflame me all over with thy fire to the end that being consumed by the sweet flames of thy affection I may be never sensible of any other love said also the same holy Soul How much I beseech you ought one to determine in all these prospects for the perfection and excellency of Marriage All other Societies are transitory unfertile made up of nothing or of a pure temporal interest This of Marriage is only eternal
vertue from 〈◊〉 insults and violence After all this should one admire â—â—t in all well regulated States such â—â—â—â—nite care has been taken to cause aâ— exact observation of Marriage â—s it a wonder that in the Republick of Lycurgus the haters of it should 〈◊〉 excluded from publick sports Speâ—â—â—cles and entertainments Can one 〈◊〉 surprised that in the Commonâ—â—alth of Plato Batchelors of 35 â—â—â—rs were accounted infamous In 〈◊〉 â—ord it is miraculous that in all â—es and even amongst the barbaâ—â—â—s Nations a particular deference 〈◊〉 been payed to married men and â—â—â—t Marriage has been much more â—â—eemed than Celibacy It is Sir 〈◊〉 foundation of the world and the â—â—â—xhaustable source of Families 'T is â—â—â—t which gives Citizens to Cities â—â—â—abitants to Provinces and Subjects 〈◊〉 Kingdoms 'T is that which afâ—â—â—ds Kings to People and People to Kings 'T is that which furniâ— the Country with Labourers the Tâ—bunals with Judges the Churches wâ— Preachers and the Armies with Soâ—diers 'T is that which has produâ— Heroes on Earth and Gods in Hâ—ven Poets have married Gods 〈◊〉 well as Men. Saturne had his Cebâ— and Jupiter his Juno both which hâ— been Mothers of several of those fâ— Divinities which Pagan antiquity fâ—merly adored In a word 't is Mâ—riage that gives life to Arts and Sâ—ences That keeps up Traffick Tâ— maintains Societies and to whicâ— owing the greatest part of those whâ— some Laws and prudent Disciplinâ— without which the world would 〈◊〉 but a Cavern of Thieves Can it 〈◊〉 too much esteemed after this Aâ— needs there any more to prove tâ— nothing is better or more excâ—lent if you except a real conâ—nence Yes Sir there is required morâ— for one may make appear that it such in a manner yet more convâ—cingly You will be satisfied of 〈◊〉 if you consider it with me Fiâ— â—he bond of the most perfect most â—et and most wholsome of all huâ—â—e conjunctions And Secondly 〈◊〉 â—he exercise of the most lawful â—â—st agreeable and most absolute auâ—â—â—rity of the world Nothing unquestionably is more â—â—â—fect than this union in respect 〈◊〉 its subject to its end and to its â—â—nner Marriage unites Man and â—oman that is to say what there 〈◊〉 of most excellent and most perfect 〈◊〉 the corporeal nature what resemâ—â—â—s â—s in it self all the Beautys of this â—â—eat Universe what alone is of â—â—re value than all the other Creaâ—â—es together In fine what by the â—â—derstanding and reason with which 〈◊〉 is endowed to the exclusion of 〈◊〉 other Creatures has merited â—â—e glorious name of the Image of â—od What do you imagine to be the â—â—st part of this subject It is a â—elestial Soul It is an immortal â—pirit an angelical and immaterial â—â—bstance It is a being that partakes 〈◊〉 some sort of that of God himself â—eneca goes yet further When he considers its excellency he will havâ— it to be God himself who that aâ— I may say is come to lodge withiâ— our bodies Quid aliud voces animan nisi Deum in humano corpore hospitem Sen. Ep. 32. 'T is thaâ— makes St. Austin say 〈◊〉 That after God nothing is betteâ— than the Soul Anima post Deum nihil melius As to the Body which is the other part that Marriage unites it the Man and woman we may affirm that as miserable as it is in relation to its substance and to the various accidents to which it is subject it is notwithstanding the most perfect and most excellent work of Nature in respect of its composition which as the Psalmist so ellegantly asserts is all embroadery of its aim which is to serve as an organ to the Soul and to be as it were its Ornament Corpus est vestimentum animae says St. Chrysostom The Body is the Garment of the Soul and in a word of its use which is to be imployed in the most noble most necessary and most important actions of life Behold then the first perfection of â—â—raiage viz. That it unites Boâ—â—â—s and Souls that it joynes togeâ—â—â—r the two finest Creatures in the â—orld That it is a composition that iâ— most rare and precious in the esâ—â—â—ce of things This kind of Union 〈◊〉 seen no where else nor in any oâ—her subject The Conjunction of the Stars is a Union purely corporâ—al the Copulation of Beasts is a Union purely carnal Fornication is a Union of Body without Soul And Friendship as strong as it may be betwixt two friends is notwithstanding but a U ion of Souls without Body There is nothing but Marriage that truly unites Bodies and Souls togather Its second perfection consists in its â—nd which according to nature is to multiply men according to grace is to encrease the number of the Elect and according to Nature and Grace to retain the Sexes in the â—ounds of Wisdom Modesty and Honesty in removing the disorders of debauchery What can be more worthy of God and Man than this End I say in the last place that tâ—â— manner of this Union likewise makâ— up one of its beauties Marriage dotâ— not only joyn the Bodies it also â—nites the Souls 'T is much I confess but there is still something incomparably greater It not only unitâ— Bodies and Souls but O surprisinâ— wonder of two Bodies and twâ— Souls it makes one and the samâ— Person Man and Wife says Jesâ— Christ are no more two but one flesâ— Aristotle affirms of a real friendship that it is a soul which inhabits 〈◊〉 two Bodies But the union of Marrâ—age is still much more intimate Theâ— are no more two Bodies but one single Body no more two Souls but onâ— single Soul They are no longer twâ— Bodies tyed to one Soul No longer two Souls confounded in one Body 'T is a something I know noâ— what which is not absolutely one oâ— t'other but is more than both and cannot be expressed Possibly the Comick Poet thought of nothing less than to represent to us the wonder of this Union when he made the diverting peice of his 〈…〉 â—nphytrion It is notwithstanding â—hat he doth after the most natuâ—â—â— way imaginable in the Scene of â—â—e two Sofias He makes them to 〈◊〉 of so perfect a resemblance that â—â—ey look upon one another as one â—â—d the same person They are not 〈◊〉 all distinguishable They are two 〈◊〉 number yet but one in action and â—ovement They always speak by I and not by We. They do not say â—ou art there and I am here but I am there I am here Plautus expresses 〈◊〉 in his Language with an emphasis â—e cannot render in ours What you would persuade me no body ever heard says Amphytrion to Sosia that one man should be at the same time in two different places Nemo unquam homo antehac Plaut Amphyt Act 2. Sc. 1. Vidit nec potest fieri tempore uno Homo idem duobus locis ut simul sit By what inconceiveable art could it be that thou wast at the same moment here and in
the Celebacy of Lay-men If it be a virtue certainly 't is none of the most considerable It is even of the nature of those which very often lead the way to vice What advantage doth it bring to them unless it be to expose them to great temptations unless it be to deprive them of a very commodious assistant such as a Wife is unless it be to renounce the sweetest of Societies And this for I know not what difficulties they frame to themselves whereof one part is purely imaginary another is tyed to all the conditions of life and the rest is nothing in comparison of the real pleasures of Marriage What advantages likewise return from thence to the Republick People are oftener scandalised than improved thereby and very often are seen examples of them which more deserve our horrour than our imitation I speak of worldly Batchelors and not of such as are withdrawn from the world and consecrated to the Almighty The most favourable judgment thaâ— one can make of the wisest Celebacy is that it is a virtue which dotâ— neither good nor evil Now for thâ— reason that it is without action oâ— may say that it is a kind of vice foâ— according to Cicero Virtutis laus omâ— in actione consistit From whence come this of Silius the Italian Actio si desit virtus est sutile 〈◊〉 men Virtue 's a useless Name withouâ— practice Celibacy then has nothing but thâ— name of Virtue It has neither thâ— effect nor the truth of it It is a simple quality which is very often founded upon the temper and constitutioâ— of bodies or which is of less importance upon the maxims of a carnal prudence After all man was made for Society Non solum noâ— nati sumus Cic. L. 2. We are noâ— born for our selves only It is not good that man should 〈◊〉 alone says God himself Est opus auxilio says Ovid. we have need of help Tristis eris si solus eris You 'l be sorrowful if your alone The testimony of a single person is of no account amongst Lawyers Vox unius vox nullius And as the Father of Philosophers says two are better than one both for council and action Arist L. 8. Eth. Duo simul viventes intelligere agere sunt potentiores quam unus The Divinity it self which is but one in essence is notwithstanding more than one in person And why has God created two Sexes in Nature if it was not to make us understand that one is necessary to the other and that they cannot subsist without being joyned together Are not all living creatures bent that way by a natural inclination Is it not this mutual love of males for females and females for males thet multiplies their Species and preserves the world Ovid. Nec caeant pecudes si levis absit amor If we beleive the Naturalists this desire extends to insensible things They tell us of divers Plants that can neither encrease nor fructifie without company as the Palm am ngst others And can Man after this without violating in some measure the rights of Nature despise his union with Woman that is to say what she has of most compleat and charming T is true as the Ancients say that Man is of a nature absolutely Heroical that can innocently excuse himself from her But how ridiculous and unjust is he add they that despise Marriage the first and purest of Societies But Sir if you would know the real motives of Marriage you are only to consider Man with relation to the four bodies whereof he is composed I shall call the first The Body Natural The second The Body Politick The third The Body Domestick And the fourth The Body Ecclesiastick Mankind State â—mily and Church are these four â—odies With relation to mankind â—e is Man To the State he is Citiâ—en To the Family he is Son And 〈◊〉 the Church he is Faithful These â—ur qualities put him equally under â—e obligigation of Marriage As â—an he ought to labour for the proâ—agation of mankind As Citizen â—r the preservation of the Common-â—ealth As Son he ows Successors to is Family and as Faithful he owes â—lect ones to the Church Marriage 〈◊〉 absolutely necessary to fulfill all these â—uties and to discharge all these enâ—agements They ought to be exâ—lain'd to you more at length To begin with the first point It 〈◊〉 certain that every Animal is oblig'd â—o interest himself in the conservation â—f his Species but particularly Man â—ho is king of all T is for him that all â—he rest were made and without him â—he world would be but a frightfull Soâ—itude For this reason God comâ—anded him to increase and multiply â—mmediately after his Creation And â—or the same reason he inspird him with the desire of it and gave him that eager inclination of Cooperating with another Sex wherewith all men as I have said are naturally transported It must be granted that there is nothing in nature either so violent or so necessary Without this love where 's that man that would converse with woman where 's the woman that would endure man But to the end that no abuse might be made thereof God has assigned it bounds he has fixed it between two persons he has confined it to the sacred laws of Marriage Be it as it will if it is mans duty to increase his Species it is no less his duty to marry since one cannot reasonably be done without the other Man may be considered in a double sence vel Physice vel Theologice In the Theological prospect nothing is more dispisable it 's true t is a revolted Subject It is a sinful creature It is an object of Horror to Heaven and Earth It is a composition of crimes and miseries Man says the Prophet in this respect is nothing but Vanity If one should weigh him with nothing he would â—e found even lighter They are all â—ys he elsewhere corâ—pted Psal 14.1 and become aboâ—inable by their works â—here is not one doth good But in â—e Physical and Natural sence what 〈◊〉 more admirable than Man O God â—id the same David What is Man â—at thou shouldst remember him and â—e Son of Man that thou shouldst be 〈◊〉 careful of him Thou hast made him â—t a little less than the Angels Thou â—ast crowned him with glory and hoâ—our Thou hast given him the Empire 〈◊〉 all things here below In this reâ—pect the Philosopher regards him as â—he end of all Creatures Nos sumus quodam modo â—is omnium St. Arist Anstin â—kewise instructs us that all things are â—omprised in him In homine est omâ—is creatura He considers him as the miracle of Nature Homo magnum â—t miraculum And our eloquent Ciâ—ero will have him to be of more worth â—han all other creatures together Hoâ—o caeteris animalibus longe praestat I add â—hat this same Theology which lessens him so much when it considers him in the irregularities of
Nature exalts him to the highest Heaven to the society of Angels to the glory of Eternity when it considers him in those Priviledges which Grace confers upon him Man then is without dispute what there is most precious and recommendable in the world And yet it is the fruit of Marriage It is from thence it derives its Original What greater motive can one present him with in order to dispose him to it Every one naturally covets to signalize himself in the imployment he professeth and to perform those things which may procure him the commendation of Posterity T was this ambition that gave us the Speeches of a Demosthenes the Orations of a Cicero and so many other master-pieces of the mind which we read with so much pleasure What else has made immortal the Apelles the Michael-Angeli the Titians and all those other famous Artists of Antiquity whose works the curious still buy and value more than Gold And what if man is so much affected at the glory of making either a good book or an excellent Picture or a curious Statue is it possible that he should be insensible of the glory of composing Men that is to say other selves that is to say most lively Ideas of the Divinity such noble frames that all the Gold of the Indies can never purchase and are of more account than the world it self What can be more admirably noble than this ambition If man in particular is of so great price of what esteem should all in general be And if the desire of giving some individuals to Human-kind ought to dispose us for Marriage how much more the preservation of his whole body which absolutely depends thereon The single use of reason in Beasts if one may say they have reason is to secure their lives from dangers but its great use in men is to multiply theirs and to encrease their kinds Vniversis animalibus data est ratio brutis tantum ad viâ—am tuendam Homini autem ad propaâ—andam says Actantius Those good Sparks of the Town who know so well the use of Women will not fail to say that one may without Marriage accomplish this end of Nature They not only say it but put it in practice Without going any further those Hospitals that have been so wisely set up at Paris to receive the fruits of their debauchery are too sencible testimonies of it to make the least doubt O God! how many Maidens ruined how many Famalies dishonoured by those lascivious Libertines what crimes what abominations what iniquities are committed in the world upon this subject Heu heu perpetuo debuit illa legi Ovid Tast l. 4. My reply to this false reasoning is this that one can never lawfully use Women out of Marriage under any pretence whatsoever I have sufficiently proved it in my second part Cicero says very well that man is the only creature that is brought forh with modesty and shame Hoc solum animal natum pudoris ac verecundiae particeps Cic. de finib But if we should believe those persons no animal would enjoy less In effect what is more impudent than all those Whoremongers of profession who â—void Marriage only to indulge themâ—elves the more in this filthy pleasure â—here are no kind of infamies which they â—on't commit They make no consciâ—nce of any thing For says the Apostle 〈◊〉 would be even indecent to â—y those things which are â—one by them in secret Eph. 5. Unâ—appy Sinners who oppose the most naâ—ural of their duties only to confirm â—hemselves in the most criminal of haâ—its whatsoever they may assert as the multiplication of Men is the undoubted end of Marriage it is certain that Marriage is the only means it has ordained and whereof it will make use to that end In its pure maxims all other ways of peopling the world are unlawful and prohibited 'T is what she has even imprinted in the hearts of all honest men Those States that acted only by their Principles and to whom the orders of God were unknown have not ceased to recommend Marriage as the most necessary of Societies and to forbid Incontinence as the shame of humanity I have already made it appear there needs no more upon this head But Sir if we would be intirely convinced that Fornication Polygamy and Concubine-keeping are no lawful ways of multiplying men and that nothing more displeases Heaven consider the Countries where these kinds of Liberties are permitted Do you imagine that the Jews the Mahometans and the Pagans who live in all these disorders encrease their Species more than the Christians who abhor them It is certain that they are even less fertile Did you never make reflection upon the Sheep and the Wolves The first produce but once a year and only one Lamb at each time Notwithstanding altho' an infinite number of them is eaten every day the earth is covered with them The last on the other side generate many times a year and bring forth no less than six or seven little ones Besides being improper for the nourishment of men their number is not lessened for this use And yet we know that there are but few of them seen in comparison of Sheep Who makes a doubt that there is a particular Providence therein It is exactly the same with all those prohibited Unions whereof I have treated and with lawful Marriage Who would not say that Turkey Persia Japan and all those other Countrys where it is permitted to have several Wives and various Concubines must be infinitely populous and yet they are less numerous than Europe Altho' the Bed of Christians consists but of two persons it doth not cease to be much more fertile than that of all these Infidels as manifold as it is There is no appearance of reason in refering this to the single climate and particular constitution of Men. There is without dispute somewhat of mystery therein God and nature were pleased to let us know by the same that the union of one man with one single woman is the real method one must pursue for the propogation of mankind Do we not know likewise that almost all those Whores and debauch'd Women who are the scandal of their Sex are barren and that the greatest part of them need not make use of a thousand sorts of criminal ways to become so as they do every day It remains then to conclude that nothing but Marriage can really and lawfully accomplish this first end of Nature and therefore it is of indispensible obligation to Men. The quality of Citizens of the world and members of the State is a reason of no less force to dispose them to it Aristotle says that Man is an Animal naturally politick This is very true Scarce were Men upon the Earth but they thought how to erect themselves into a Body into a Common-wealth and into a Kingdom The most barbarous people have voluntarily submitted themselves either to a Monarchy or to an Aristocracy or
examine but the outside and who only judge of things by appearances imagine that there are heroical and very extraordinary Qualities in them Which made Virgil to observe Ah! hodiè laus est non ultima fingere vultum Alas None of the least Praises now adays is to dissemble So much is Vertue despised and Sincerity out of use in the world To enter into the bottom of the dispute I make a proposition directly contrary to that of my Adveriaries Marriage say they is not agreeable to man It is for his glory not to marry And I affirm that Marriage doth agree with Man It is necessary for him He cannot well forbear it The first part of this work very clearly proves the truth of my Proposition since God has instituted Marriage since our Saviour has confirm'd it since the Apostles have recommended it since all Nations of the World have practised it since it conveys to man such great advantages can one doubt of its agreement with him and if it is thus excellently good as I have maintain'd it all along can one assert that it is unworthy of man But let us see the Reasons upon which it's Adversaries rely in order to cry it down They all return to these three First It is repugnant to the Empire of Reason over the Senses and Passions Secondly It puts man in the rank of Beasts Lastly it hinders him from resembling the Angels One may reply to all this in few words What Logick is this Reason is in man what the King is in the State It ought to subject all to it self and to submit it self to nothing All the passions should condescend to it but it should never yield it self to any of them Therefore Marriage doth not agree with Man Therefore man ought not to marry Can there be more miserable arguing One grants the Principle Reason ought to govern the passions It ought to be the Mistress But where have these men learnt that Marriage is contrary to its Sovereignty One may from this principle infer conclusions absoluetly opposite to theirs Reason ought to govern the passions by consequence Marriage is necessary for Man Why because the Passions are much stronger in Celibacy than in Marriage because Marriage is it self a means to tame the Passions because Reason governs them consequently with more easiness But say they it ought to triumph over them It ought to captivate them Reason ought that I may so speak to swallow up the passions This is an evil Doctrine equally unknown in the School of God and that of Men. The passions are good in themselves They are become criminal only by the pollution of Sin which has disorder'd them Man must not be absolutely dispossess'd of them they are essential to him He cannot even live with integrity according to St. Austin without their assistance Affectus animi qui non habent recte non vivunt The Indolence of the Stoicks has been at all times condemned Man neither can nor ought ever to be without Passion The simple Question is to rectify it by reducing it into that happy Limit above or beneath which vertue cannot subsist Est modus in rebus sunt certi denique fines Hor. Serm. lib. 1. sat 1. Quos ultra citraque nequit consistere rectum There are certain means and limits of things which bound right on either side One ought to place it under the just law of Reason without which it ceases to be legitimate For appetitus lege naturae subjectus est rationi as St. Ambrose says And without that St. Austin tells us that Passion is nothing but the motion of the Beast Affectio sine ratione motus est bestialis Now of all things that are able to father his Empire of Reason upon the passions I affirm that there is nothing more efficacious than Marriage St. Paul sees nothing fitter to dispose men to wisdom By consequence I have reason to say and my adversaries are in the wrong to deny it that Marriage is very worthy of man and absolutely necessary for him even according to their own principle As animal as the action of Marriage is it is notwithstanding very conformable to right Reason and the Nature of man One may say that man is a mixt animal He is neither all Flesh nor all Spirit he is a compositum of both He has a Body he has a Soul Each of these two parts of his Being applies it self to those objects which are suitable to it and agreeable to its Nature As the Soul is of a coelestial and immaterial Original its single prospect is to exalt it self above sensible things But the body which is terrestrial follows its natural destination All it's motions tend downward It proposes to it self nothing but the enjoyment of Creatures Man by his Soul has the honour to be the Image of God and the Companion of Angels But indeed by his Body he enters in some sort in communion of Nature and Society with Beasts He doth in this regard what they do The same accidents happen to him He has the same desires He is touched with the same Objects and has no priviledge over them in this respect Those ancient Heroes who gave terror and admiration to the whole world by the force of their judgments and the excellency of their Genius have not fail'd to be subject to the concupiscible appetites as well as the vilest of animals After having equal'd themselves to the Gods in the superior part of their being they must resemble beasts by the insurmountable Law of the inferior part I confess that it is very mortifying for the King of Animals not to be distinguish'd herein from his Subjects and to encrease after the same manner and by the same ways as they But be not surprized at it This was necessary for the design of their common Creator He has of a sudden and without distinction of Sex form'd that innumerable multitude of Spirits which compose the Hierarchy of Angels and Devils because being incorruptible intelligences they were by consequence incapable of generation But God having been pleased to make all human-kind of one blood as the Apostle says and by way of generation it was necessary to give to Man an Organized body It was necessaty to render him capable of multiplying It was expedient for him to make two Sexes In a word it was convenient to give them that natural desire of uniting together which makes the propagation of the kind but which is never lawful without Marriage Can one assert after this that it is unworthy of man with relation to this Union of Sexes As despicable as it is in it self is it not sufficient that it is the design of Nature and the very order of God who has commanded us to encrease and multiply in order to rase all the Scandal which the most scrupulous persons might receive from thence As I have already said it is as conformable to reason as agreeable to the nature of man Reason it self disposes