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

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 himself a concubine for a time, a man shall have sought sons only from this same intercourse; neither thus is that union to be preferred to the marriage even of those women, who do this, that is matter of pardon.48    Veniale For we must consider what belongs to marriage, not what belongs to such women as marry and use marriage with less moderation than they ought. For neither if each one so use lands entered upon unjustly and wrongly, as out of their fruits to give large alms, doth he therefore justify rapine: nor if another brood over, through avarice, an estate to which he has succeeded, or which he hath justly gained, are we on this account to blame the rule of civil law, whereby he is made a lawful owner. Nor will the wrongfulness of a tyrannical rebellion deserve praise, if the tyrant treat his subjects with royal clemency: nor will the order of royal power deserve blame, if a king rage with tyrannical cruelty. For it is one thing to wish to use well unjust power, and it is another thing to use unjustly just power. Thus neither do concubines taken for a time, if they be such in order to sons, make their concubinage lawful; nor do married women, if they live wantonly with their husbands, attach any charge to the order of marriage.

CAPUT XIV.

16. Uti concubina propter filios majus peccatum, quam uxore uti propter incontinentiam. Itaque si forte, quod utrum fieri possit ignoro, magisque fieri non posse existimo; sed tamen si forte ad tempus adhibita concubina filios solos ex eadem commixtione quaesiverit: nec sic ista conjunctio vel earum nuptiis praeponenda est, quae veniale illud operantur. Quid enim sit nuptiarum, considerandum est, non quid sit nubentium et immoderatius nuptiis utentium. Neque enim si agris inique ac perperam invasis ita quisque utatur, ut ex eorum fructibus largas eleemosynas faciat, ideo rapinam justificat: neque si alius ruri paterno vel juste quaesito avarus incumbat, ideo culpanda est juris civilis regula, qua possessor legitimus factus est. Nec tyrannicae factionis perversitas laudabilis erit, si regia clementia tyrannus subditos tractet; nec 0385 vituperabilis ordo regiae potestatis, si rex crudelitate tyrannica saeviat. Aliud est namque injusta potestate juste velle uti, et aliud est justa potestate injuste uti. Ita nec concubinae ad tempus adhibitae, si filiorum causa concumbant, justum faciunt concubinatum suum; nec conjugatae, si cum maritis lasciviant, nuptiali ordini crimen imponunt.