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 either as a natural union, (marriage was invented not by man but by nature) or as a sacrament, the efficacy of which transcends the order of nature; and as grace perfects nature, (" That was not first which is spiritual, but that which is natural; after wards that which is spiritual,") the order of our matter requires that we first treat of matrimony as a natural contract, and next as a sacrament.

The faithful, therefore, are to be taught, in the first place, that marriage was instituted by God. We read in Genesis, that " God created them male and female, and blessed them saying: Increase and multiply: " and also: "It is not good for a man to be alone: let us make him a help like unto him self. Then the Lord God cast a deep sleep upon Adam; and when he was fast asleep, he took one of his ribs, and filled up flesh for it. And the Lord God built the rib which he took from Adam into a woman, and brought her to Adam; and Adam said: this is now bone of my bones, and flesh of my flesh: she shall be called woman, because she was taken out of man: wherefore a man shall leave father and mother, and shall cleave to his wife; and they shall be two in one flesh. " These words, according to the authority of our Lord himself as we read in St. Matthew, establish the divine institution of Matrimony.

Not only did God institute marriage; he also, as the Council of Trent declares, rendered it perpetual and indissoluble: "what God hath joined together," says our Lord, "let not man separate." As a natural contract, it accords with the duties of marriage that it be indissoluble; yet its indissolubility arises principally from its nature as a sacrament; and this it is that, in all its natural relations, elevates it to the highest perfection. Its dissolubility, however, is at once opposed to the proper education of children, and to the other important ends of marriage.

But the words "increase and multiply," which were uttered by Almighty God, do not impose on every individual an obligation to marry: they declare the object of the institution of marriage; and now that the human face is widely diffused, not only is there no law rendering marriage obligatory, but, on the contrary, virginity is highly exalted and strongly recommended in Scripture as superior to marriage, as a state of greater perfection and holiness. On this subject the doctrine taught by our Lord himself is contained in these words: " He that can take it, let him take it;" and the Apostle says: " Concerning virgins I have no commandment from the Lord; but I give counsel as having obtained mercy from the Lord to be faithful."

But why marriage was instituted is a subject which demands exposition The first reason of its institution is because nature instinctively tends to such a union; and under the vicissitudes