To confirm this doctrine, let the consequences of a loose commerce between the sexes be examined. The carnal appetite, when confined to one object, seldom transgresses the bounds of temperance. But were it encouraged to roam, like a bee sucking honey from every flower, every new object would inflame the imagina-<13>tion; and satiety with respect to one, would give new vigour with respect to others: a generic habit would be formed of intemperance in fruition(a); and animal love would become the ruling passion. Men, like the hart in rutting-time, would all the year round fly with impetuosity from object to object, giving no quarter even to women suckling their infants: and women, abandoning themselves to the same appetite, would become altogether regardless of their offspring. In that state, the continuance of the human race would be a miracle. In the savage state, as mentioned above, it is beyond the power of any woman to provide food for a family of children; and now it appears, that intemperance in animal love would render a woman careless of her family, however easy it might be to provide for it.*<14>
I say more. The promiscuous use of women would unqualify them in a great measure to procreate. The carnal appetite in man resembles his appetite for food: each of them demands gratification, after short intervals. Where the carnal appetite is felt but a short space annually, as among animals who feed on grass, the promiscuous use of females is according to the order of nature: but such a law in man, where the carnal appetite is always awake, would be an effectual bar to procreation; it being an undoubted truth, that women<15> who indulge that appetite to excess, seldom have children; and if all women were common, all women would in effect be common prostitutes.
If undisguised nature show itself any where, it is in children. So truly is matrimony an appointment of nature, as to be understood even by children. They often hear, it is true, people talking of matrimony; but they also hear of logical, metaphysical, and commercial matters, without understanding a syllable. Whence then their notion of marriage but from nature? Marriage is a compound idea, which no instruction could bring within the comprehension of a child, did not nature co-operate.
That the arguments urged above against a promiscuous use of women, do not necessarily conclude against polygamy, or the union of one man with a plurality of women, will not escape an attentive reader. St. Augustin and other fathers admit, that polygamy is not prohibited by the law of nature; and the learned Grotius professes the same opinion(a). But great names<16> terrify me not; and I venture to maintain, that pairing in the strictest sense is a law of nature among men as among wild birds; and that polygamy is a gross infringement of that law. My reasons follow.
I urge, in the first place, the equal number of males and females, as a clear indication that Providence intends every man to be confined to one wife, and every woman to one husband. That equality, which has subsisted in all countries and at all times, is a signal instance of over-ruling Providence; for the chances against it are infinite. All men are by nature equal in rank: no man is privileged above another to have a wife; and therefore polygamy is contradictory to the plan of Providence. Were ten women born for one man, as is erroneously reported to be the case in Bantam, polygamy might be the intention of Providence; but from the equality of males and females, it is clearly the voice of nature, as well as of the sacred scripture, “That a man shall leave his father and mother, and cleave to his wife; and they shall be one flesh.”<17>
Consider, in the next place, that however plausible polygamy may appear in the present state of things, where inequality of rank and of fortune have produced luxury and sensuality; yet that the laws of nature were not contrived by our Maker for a forced state, where numberless individuals are degraded below their natural rank, for the benefit of a few who are elevated above it. To form a just notion of polygamy, we must look back to the original state of man, where all are equal. In that state, every man cannot have two wives; and consequently no man is entitled to more than one, till every other be upon an equal footing with him. At the same time, the union of one man with one woman is much better calculated for continuing the race, than the union of one man with many women. Think of a savage who may have fifty or sixty children by different wives, all depending for food upon his industry: chance must turn out much in his favour, if the half of them perish not by hunger. How much a better chance for life have infants who are distributed more equally in different families?<18>
Polygamy has an effect still more pernicious, with respect to children even of the most opulent families. Unless affection be reciprocal and equal, there can be no proper society in the matrimonial state, no cordiality, nor due care of offspring. But such affection is inconsistent with polygamy: a woman in that state, far from being a companion to her husband, is degraded to the rank of a servant, a mere instrument of pleasure and propagation. Among many wives there will always be a favourite: the rest turn peevish; and if they resent not the injury against their husband, and against their children as belonging to him, they will at least be disheartened, and turn negligent of them. At the same time, fondness for the favourite wife and her children, makes the husband indifferent about the rest; and woful is the condition of children who are neglected by both parents(a). To produce such an effect, is certainly not the purpose of nature.
It merits peculiar attention, that Providence has provided for an agreeable union, among all creatures who are taught by<19> nature to pair. Animal love among creatures who pair not, is confined within a narrow space of time: while the dam is occupied about her young, animal love lies dormant, that she may not be abstracted from her duty. In pairing animals, on the contrary, animal love is always awake: frequent enjoyment endears a pair to each other, and makes constancy a pleasure. Such is the case of the human race; and such is the case of wild birds(b). Among the wild birds that build on trees, the male, after feeding his mate in the nest, plants himself upon the next spray, and cheers her with a song.* There is still greater enjoyment provided for the human race in the matrimonial state, and stronger incitements to constancy. Sweet is the society of a pair fitted for each other, in whom are collected the affections of husband, wife, lover, friend, the tenderest affections of human nature. Public government is in perfection, when the sovereign commands with humanity, <20> and the subjects are cordial in their obedience. Private government in conjugal society arrives at still greater perfection, where husband and wife govern and are governed reciprocally, with entire satisfaction to both. The man bears rule over his wife’s person and conduct; she bears rule over his inclinations: he governs by law: she by persuasion. Nor can her authority ever fail, where it is supported by sweetness of temper, and zeal to make him happy.*<21>
The God of nature has enforced conjugal society, not only by making it agreeable, but by the principle of chastity inherent in our nature. To animals that have no instinct for pairing, chastity is utterly unknown; and to them it would be useless. The mare, the cow, the ewe, the she-goat, receive the male without ceremony, and admit the first that comes in the way without distinction. Neither have tame fowl any notion of chastity: they pair not; and the female gets no food from the male, even during