On the Good of Marriage.

 1. Forasmuch as each man is a part of the human race, and human nature is something social, and hath for a great and natural good, the power also of f

 2. Nor is it now necessary that we enquire, and put forth a definite opinion on that question, whence could exist the progeny of the first men, whom G

 3. This we now say, that, according to this condition of being born and dying, which we know, and in which we have been created, the marriage of male

 4. There is this further, that in that very debt which married persons pay one to another, even if they demand it with somewhat too great intemperance

 5. Also the question is wont to be asked, when a male and female, neither the one the husband, nor the other the wife, of any other, come together, no

 6. Further, in the very case of the more immoderate requirement of the due of the flesh, which the Apostle enjoins not on them by way of command, but

 7. But I marvel, if, as it is allowed to put away a wife who is an adulteress, so it be allowed, having put her away, to marry another. For holy Scrip

 8. “Honorable,” therefore, “is marriage in all, and the bed undefiled.” And this we do not so call a good, as that it is a good in comparison of forni

 9. Truly we must consider, that God gives us some goods, which are to be sought for their own sake, such as wisdom, health, friendship: but others, wh

 10. But I am aware of some that murmur: What, say they, if all men should abstain from all sexual intercourse, whence will the human race exist? Would

 11. And yet not to these themselves is marriage a sin which, if it were chosen in comparison of fornication, would be a less sin than fornication, an

 12. For, whereas that natural use, when it pass beyond the compact of marriage, that is, beyond the necessity of begetting, is pardonable in the case

 13. What therefore he says, “She, that is unmarried, thinketh of the things of the Lord, that she may be holy both in body and spirit ” we are not to

 14. And not without just cause a doubt is raised, whether he said this of all married women, or of such as so many are, as that nearly all may be thou

 15. For what Christian men of our time being free from the marriage bond, having power to contain from all sexual intercourse, seeing it to be now “a

 16. Therefore if haply, (which whether it can take place, I know not and rather think it cannot take place but yet, if haply), having taken unto him

 17. That marriage can take place of persons first ill joined, an honest decree following after, is manifest. But a marriage once for all entered upon

 18. For what food is unto the conservation of the man, this sexual intercourse is unto the conservation of the race: and both are not without carnal d

 19. Therefore as many women as there are now, unto whom it is said, “if they contain not, let them be married, ” are not to be compared to the holy wo

 20. And on this account, not, so as it was allowed one man to have even several wives, was it allowed one female to have several husbands, not even fo

 21. But since out of many souls there shall be hereafter one City of such as have one soul and one heart towards God which perfection of our unity sh

 22. If, therefore, even they who are united in marriage only for the purpose of begetting, for which purpose marriage was instituted, are not compared

 23. Nor, in that the Law orders a man to be purified even after intercourse with a wife, doth it show it to be sin: unless it be that which is allowed

 24. Marriage, I say, is a good, and may be, by sound reason, defended against all calumnies. But with the marriage of the holy fathers, I inquire not

 25. Forsooth continence is a virtue, not of the body, but of the soul. But the virtues of the soul are sometimes shown in work, sometimes lie hid in h

 26. But, in order that it may be more clearly understood, how there may be virtue in habit, although it be not in work, I speak of an example, about w

 27. Therefore at that time, when the Law also, following upon the days of the Patriarchs, pronounced accursed, whoso raised not up seed in Israel, eve

 28. Therefore, if we compare the things themselves, we may no way doubt that the chastity of continence is better than marriage chastity, whilst yet b

 29. And there is this further, that men are not rightly compared with men in regard of some one good. For it may come to pass, that one hath not what

 30. The right question plainly is, not whether a virgin every way disobedient is to be compared to an obedient married woman, but a less obedient to a

 31. From this obedience that Father, who was not without a wife, was prepared to be without an only son, and that slain by himself. For I shall not wi

 32. Therefore the good of marriage throughout all nations and all men stands in the occasion of begetting, and faith of chastity: but, so far as perta

 33. And, the case being thus, enough and more than enough answer has been made to the heretics, whether they be Manichees, or whosoever other that bri

 34. But those of ours who have wives we advise, with all our power, that they dare not to judge of those holy fathers after their own weakness, compar

 35. Boys also and virgins dedicating unto God actual chastity we do before all things admonish, that they be aware that they must guard their life mea

15. For what Christian men of our time being free from the marriage bond, having power to contain from all sexual intercourse, seeing it to be now “a time,” as it is written, “not of embracing, but of abstaining from embrace,”44    Eccles. iii. 5 would not choose rather to keep virginal or widowed continence, than (now that there is no obligation from duty to human society) to endure tribulation of the flesh, without which marriages cannot be (to pass over in silence other things from which the Apostle spares.) But when through desire reigning they shall have been joined together, if they shall after overcome it, because it is not lawful to loose, in such wise as it was lawful not to tie, the marriage bond, they become such as the form of marriage makes profession of, so as that either by mutual consent they ascend unto a higher degree of holiness, or, if both are not such, the one who is such will not be one to exact but to yield the due, observing in all things a chaste and religious concord. But in those times, wherein as yet the mystery of our salvation was veiled in prophetic sacraments, even they who were such before marriage, yet contracted marriage through the duty of begetting children, not overcome by lust, but led by piety, unto whom if there were given such choice as in the revelation of the New Testament there hath been given, the Lord saying “Whoso can receive, let him receive;”45    Matt. xix. 12 no one doubts that they would have been ready to receive it even with joy, who reads with careful attention what use they made of their wives, at a time when also it was allowed one man to have several, whom he had with more chastity, than any now has his one wife, of these, unto whom we see what the Apostle allows by way of leave.46    1 Cor. vii. 6 For they had them in the work of begetting children, not “in the disease of desire, as the nations which know not God.”47    1 Thess. iv. 5 And this is so great a thing, that many at this day more easily abstain from all sexual intercourse their whole life through, than, if they are joined in marriage, observe the measure of not coming together except for the sake of children. Forsooth we have many brethren and partners in the heavenly inheritance of both sexes that are continent, whether they be such as have made trial of marriage, or such as are entirely free from all such intercourse: forsooth they are without number: yet, in our familiar discourses with them, whom have we heard, whether of those who are, or of those who have been, married, declaring to us that he has never had sexual intercourse with his wife, save with the hope of conception? What, therefore, the Apostles command the married, this is proper to marriage, but what they allow by way of pardon, or what hinders prayers, this marriage compels not, but bears with.

CAPUT XIII.

15. Nuptias nunc solis non continentibus, olim vero etiam continentibus amplectendas fuisse. Uti conjugio sola prolis causa, quam rarum. Qui enim nostri temporis homines Christiani nuptiarum vinculo liberi valentes ab omni concubitu se continere, cum jam tempus esse perspicerent, sicut scriptum est, non amplectendi, sed abstinendi ab amplexu0384 (Eccle. III, 5), non potius eligerent vel virginalem vel vidualem continentiam conservare, quam tribulationem carnis, sine qua conjugia esse non possunt (ut alia taceantur a quibus parcit Apostolus), nullo jam cogente humanae societatis officio sustinere? Sed cum dominante concupiscentia fuerint copulati, si eam postea vicerint, quia non ita licet dissolvere conjugium, sicut licebat non colligare, fiunt tales quales profitetur forma nuptiarum; ita ut vel pari consensu ascendant celsiorem sanctitatis gradum, aut si non ambo sunt tales, erit qui talis est non exactor, sed redditor debiti, servans in omnibus castam religiosamque concordiam. Illis vero temporibus, cum adhuc propheticis sacramentis salutis nostrae mysterium velabatur, etiam qui ante nuptias tales erant, officio propagandi nuptias copulabant, non victi libidine, sed ducti pietate: quibus si optio talis daretur, qualis revelato Novo Testamento data est, dicente Domino, Qui potest capere, capiat (Matth. XIX, 12); non eos dubitat etiam cum gaudio suscepturos fuisse, qui diligenter intentus legit quomodo conjugibus utebantur, cum et plures habere uni viro licebat, quas castius habebat quam nunc unam quilibet istorum, quibus videmus quid secundum veniam concedat Apostolus (I Cor. VII, 6). Habebant enim eas in opere generandi, non in morbo desiderii sicut gentes quae ignorant Deum (I Thess. IV, 5). Quod tam magnum est, ut multi hodie facilius se tota vita ab omni concubitu abstineant, quam modum teneant non coeundi, nisi prolis causa, si matrimonio copulentur. Nempe multos habemus fratres et socios coelestis haereditatis utriusque sexus continentes, sive expertos nuptias, sive ab omni tali commixtione integros; nempe innumerabiles sunt: quem tandem audivimus inter familiaria colloquia, sive eorum qui conjugati sunt, sive qui fuerunt, indicantem nobis nunquam se conjugi esse commixtum, nisi sperando conceptum? Quod ergo praecipiunt conjugatis Apostoli, hoc est nuptiarum: quod autem venialiter concedunt, aut quod impedit orationes, non cogunt nuptiae, sed ferunt.