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

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 delight: which yet being modified, and by restraint of temperance reduced unto the use after nature, cannot be lust.51    Retract. b. ii. c. xxii. 2. “it was meant that the good and right use of lust is not lust, for as it is evil will to use good things, so is it good will to use evil things.” But what unlawful food is in the supporting of life, this sexual intercourse of fornication or adultery is in the seeking of a family. And what unlawful food is in luxury of belly and throat, this unlawful intercourse is in lust that seeks not a family. And what the excessive appetite of some is in lawful food, this that intercourse that is matter of pardon is in husband and wife. As therefore it is better to die of hunger than to eat things offered unto idols: so it is better to die without children, than to seek a family from unlawful intercourse. But from whatever source men be born, if they follow not the vices of their parents, and worship God aright, they shall be honest and safe. For the seed of man, from out what kind of man soever, is the creation of God, and it shall fare ill with those who use it ill, yet shall not, itself at any time be evil. But as the good sons of adulterers are no defense of adulteries, so the evil sons of married persons are no charge against marriage. Wherefore as the Fathers of the time of the New Testament taking food from the duty of conservation, although they took it with natural delight of the flesh, were yet in no way compared with the delight of those who fed on what had been offered in sacrifice, or of those who, although the food was lawful, yet took it to excess: so the Fathers of the time of the Old Testament from the duty of conservation used sexual intercourse; and yet that their natural delight, by no means relaxed unto unreasonable and unlawful lust, is not to be compared either with the vileness of fornications, or with the intemperance of married persons. Forsooth through the same vein52    “Vena.” of charity, now after the spirit, then after the flesh, it was a duty to beget sons for the sake of that mother Jerusalem: but it was nought save the difference of times which made the works of the fathers different. But thus it was necessary that even Prophets, not living after the flesh, should come together after the flesh; even as it was necessary that Apostles also, not living after the flesh, should eat food after the flesh.

CAPUT XVI.

18. In concubitu ac in cibi usu similis ratio virtutis et vitii. Quod enim est cibus ad salutem hominis, hoc est concubitus ad salutem generis: et utrumque non est sine delectatione carnali; quae tamen modificata, et temperantia refrenante in usum naturalem redacta, libido esse non potest . Quod est autem in sustentanda vita illicitus cibus, hoc est in quaerenda prole fornicarius vel adulterinus concubitus. Et quod est in luxuria ventris et gutturis illicitus cibus, hoc est in libidine nullam prolem quaerente illicitus concubitus. Et quod est in cibo licito nonnullis immoderatior appetitus, hoc est in conjugibus venialis ille concubitus. Sicut ergo satius est emori fame, quam idolothytis vesci ; ita satius est 0386 defungi sine liberis, quam ex illicito coitu stirpem quaerere. Undecumque autem nascantur homines, si parentum vitia non sectentur, et Deum recte colant, honesti et salvi erunt. Semen enim hominis ex qualicumque homine, Dei creatura est, et eo male utentibus male erit, non ipsum aliquando malum erit. Sicut autem filii boni adulterorum, nulla defensio est adulteriorum; sic mali conjugatorum, nullum crimen est nuptiarum. Proinde sicut patres temporis Novi Testamenti ex officio consulendi alimenta sumentes, quamvis ea cum delectatione naturali carnis acciperent, nullo modo tamen comparabantur delectationi eorum qui immolatitio vescebantur (I Cor. VIII, 7), aut eorum qui quamvis licitas escas, tamen immoderatius assumebant; sic patres temporis Veteris Testamenti, consulendi officio concumbebant, quorum delectatio illa naturalis nequaquam usque ad irrationalem aut nefariam libidinem relaxata, nec turpitudini stuprorum nec conjugatorum intemperantiae conferenda est. Eadem quippe vena charitatis, nunc spiritualiter, tunc carnaliter propter illam matrem Jerusalem propagandi erant filii: sed diversa opera patrum non faciebat nisi diversitas temporum. Sic autem necesse erat ut carnaliter coirent, etiam non carnales Prophetae; sicut necesse erat ut carnaliter vescerentur, etiam non carnales Apostoli.