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

31. From this obedience that Father, who was not without a wife, was prepared to be without an only son,83    Retract. b. ii. c. 22. 2. “I do not quite approve this; as one should rather believe that he believed his son would presently be restored to him by resurrection, as we read in the Epistle to the Hebrews.” and that slain by himself. For I shall not without due cause call him an only son, concerning whom he heard the Lord say, “In Isaac shall there be called for thee a seed.84    Gen. xxi. 12” Therefore how much sooner would he hear it, that he should be even without a wife, if this he were bidden? Wherefore it is not without reason that we often consider, that some of both sexes, containing from all sexual intercourse, are negligent in obeying precepts, after having with so great warmth caught at the not making use of things that are allowed. Whence who doubts that we do not rightly compare unto the excellence of those holy fathers and mothers begetting sons, the men and women of our time, although free from all intercourse, yet in virtue of obedience inferior: even if there had been wanting to those men in habit of mind also, what is plain in the deed of the latter. Therefore let these follow the Lamb, boys singing the new song, as it is written in the Apocalypse, “who have not defiled themselves with women:”85    Rev. xiv. 4 for no other reason than that they have continued virgins. Nor let them on this account think themselves better than the first holy fathers, who used marriage, so to speak, after the fashion of marriage. Forsooth the use of it is such, as that, if in it there hath taken place through carnal intercourse aught which exceeds necessity of begetting, although in a way that deserves pardon, there is pollution. For what doth pardon expiate, if that advance cause no pollution whatever? From which pollution it were strange if boys following the Lamb were free, unless they continued virgins.

31. Ex hac obedientia pater ille qui sine uxore non fuit, esse sine unico filio et a se occiso paratus fuit . Unicum enim non immerito dixerim, de quo audivit a Domino, In Isaac vocabitur tibi semen (Gen. XXI, 12). Quanto ergo citius, ut etiam sine uxore esset, si hoc 0394 juberetur, audiret? Unde non frustra saepe miramur nonnullos utriusque sexus ab omni concubitu continentes, negligenter obedire praeceptis, cum tam ardenter arripuerint non uti concessis. Unde quis dubitat et excellentiae sanctorum illorum patrum atque matrum filios generantium non recte comparari mares et feminas nostri temporis, quamvis ab omni concubitu immunes, in virtute obedientiae minores; etiamsi illis hominibus et in habitu animi defuisset, quod in istorum opere manifestum est? Sequantur ergo Agnum pueri cantantes canticum novum, sicut in Apocalypsi scriptum est, qui cum mulieribus se non contaminaverunt (Apoc. XIV, 4); non ob aliud nisi quia virgines permanserunt. Nec ideo se arbitrentur meliores esse primis patribus sanctis, qui nuptiis, ut ita dicam, nuptialiter usi sunt . Earum quippe usus ita se habet, ut si quid in eis per carnis commixtionem, quod excedat generandi necessitatem, quamvis venialiter factum fuerit, contaminatio sit. Nam quid expiat venia, si omnino non contaminat illa progressio? A qua contaminatione mirum si immunes essent pueri sequentes Agnum, nisi virgines permanerent.