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 amplexu 0384 (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.