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

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 habit, as the virtue of martyrdom shone forth and appeared by enduring sufferings; but how many are there of the same virtue of mind, unto whom trial is wanting, whereby what is within, in the sight of God, may go forth also into the sight of men, and not to men begin to exist, but only become known? For there was already in Job patience, which God knew, and to which He bore witness: but it became known unto men by test of trial:68    Job i. 8 and what lay hid within was not produced, but shown, by the things that were brought on him from without. Timothy also certainly had the virtue of abstaining from wine,69    1 Tim. v. 23 which Paul took not from him, by advising him to use a moderate portion of wine, “for the sake of his stomach and his often infirmities,” otherwise he taught him a deadly lesson, that for the sake of the health of the body there should be a loss of virtue in the soul: but because what he advised could take place with safety to that virtue, the profit of drinking was so left free to the body, as that the habit of continence continued in the soul. For it is the habit itself, whereby any thing is done, when there is need;70    Or “work.” but when it is not done, it can be done, only there is no need. This habit, in the matter of that continence which is from sexual intercourse, they have not, unto whom it is said, “If they contain not, let them be married.”71    1 Cor. vii. 9 But this they have, unto whom it is said, “Whoso can receive, let him receive.”72    Matt. xix. 12 Thus have perfect souls used earthly goods, that are necessary for something else, through this habit of continence, so as, by it, not to be bound by them, and so as by it, to have power also not to use them, in case there were no need. Nor doth any use them well, save who hath power also not to use them. Many indeed with more ease practise abstinence, so as not to use, than practise temperance, so as to use well. But no one can wisely use them, save who can also continently not use them. From this habit Paul also said, “I know both to abound, and to suffer want.”73    Phil. iv. 12 Forsooth to suffer want is the part of any men soever; but to know to suffer want is the part of great men. So, also, to abound, who cannot? but to know also to abound, is not, save of those, whom abundance corrupts not.

CAPUT XXI.

25. Distinguenda continentia ut et aliae virtutes, in habitu et in opere. Virtutem in habitu esse posse etiamsi non sit in opere, docetur exemplo Christi. Continentia quippe, non corporis, sed animi virtus est. Virtutes autem animi aliquando in opere manifestantur, aliquando in habitu latent, sicut martyrii virtus emicuit apparuitque tolerando passiones: sed quam multi sunt in eadem virtute animi, quibus tentatio deest, qua id quod intus est in conspectu Dei, etiam in hominum procedat, nec tunc esse incipiat, sed tunc innotescat? Jam enim erat in Job patientia, quam noverat Deus, et cui testimonium perhibebat; sed hominibus innotuit tentationis examine; et quod latebat intrinsecus, per ea quae forinsecus illata sunt, non natum, sed manifestatum est (Job I). Habebat utique et Timotheus virtutem continendi a vino, quam non ei abstulit Paulus, monendo ut vino modico uteretur propter stomachum et frequentes suas infirmitates (I Tim. V, 23); alioquin perniciose docebat, ut propter salutem corporis fieret in animo damnum virtutis: sed quia poterat ea virtute salva fieri quod monebat, ita relaxata est corpori utilitas bibendi, ut maneret in animo habitus continendi. Ipse est enim habitus, quo aliquid agitur, cum opus est; cum autem non agitur, potest agi, sed non opus est. Hunc habitum circa continentiam quae fit a concubitu non habent illi quibus dicitur, Si se non continent, nubant (I Cor. VII, 9). Hunc vero habent quibus dicitur, Qui potest capere, capiat (Matth. XIX, 12). Sic usi sunt perfecti animi bonis terrenis ad aliud necessariis per hunc habitum continentiae, quo eis non obligarentur, et quo possent eis etiam non uti, si non opus esset. Nec quisquam eis bene utitur, nisi qui et non uti potest. Multi quidem facilius se abstinent ut non utantur, quam temperent ut bene utantur: nemo tamen eis potest sapienter uti, nisi qui potest et continenter non uti. Ex hoc habitu et Paulus dicebat, Scio et abundare et penuriam pati (Philipp. IV, 12). Penuriam quippe pati, quorumcumque hominum est; sed scire penuriam pati, magnorum est. Sic et abundare quis non potest? scire autem et abundare, non nisi eorum est quos abundantia non corrumpit.