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, and yet would be a sin. But now what shall we say against the most plain speech of the Apostle, saying, “Let her do what she will; she sinneth not, if she be married;”33    1 Cor. vii. 36 and, “If thou shalt have taken a wife, thou hast not sinned: and, if a virgin shall have been married, she sinneth not.”34    Ver. 28 Hence surely it is not lawful now to doubt that marriage is no sin. Therefore the Apostle alloweth not marriage as matter “of pardon:”35    Veniam for who can doubt that it is extremely absurd to say, that they have not sinned, unto whom “pardon” is granted. But he allows, as matter of “pardon,” that sexual intercourse, which takes place through incontinence, not alone for the begetting of children, and, at times, not at all for the begetting of children; and it is not that marriage forces this to take place, but that it procures pardon for it; provided however it be not so in excess as to hinder what ought to be set aside as seasons of prayer, nor be changed into that use which is against nature, on which the Apostle could not be silent, when speaking of the excessive corruptions of unclean and impious men. For necessary sexual intercourse for begetting is free from blame, and itself is alone worthy of marriage. But that which goes beyond this necessity, no longer follows reason, but lust.36    Rom. i. 26, 27 And yet it pertains to the character of marriage, not to exact this, but to yield it to the partner, lest by fornication the other sin damnably. But, if both are set under such lust, they do what is plainly not matter of marriage. However, if in their intercourse they love what is honest more than what is dishonest, that is, what is matter of marriage more than what is not matter of marriage, this is allowed to them on the authority of the Apostle as matter of pardon: and for this fault, they have in their marriage, not what sets them on to commit it, but what entreats pardon for it, if they turn not away from them the mercy of God, either by not abstaining on certain days, that they may be free to pray, and through this abstinence, as through fasting, may commend their prayers; or by changing the natural use into that which is against nature, which is more damnable when it is done in the case of husband or wife.

11. Nec ipsis tamen peccatum sunt nuptiae, quae si in comparatione fornicationis eligerentur, minus peccatum essent quam fornicatio, sed tamen peccatum essent. Nunc autem quid dicturi sumus adversus evidentissimam vocem Apostoli dicentis: Quod vult faciat; non peccat, sinubat; et, Si acceperis uxorem, non peccasti; et si nupserit virgo, non peccat (I Cor. VII, 7, 28-36). Hinc certe jam dubitare fas non est nuptias non esse peccatum. Non itaque nuptias secundum veniam concedit Apostolus: nam quis ambigat absurdissime dici non eos peccasse quibus venia datur? Sed illum concubitum secundum veniam concedit, qui fit per incontinentiam, non sola causa procreandi, et aliquando nulla causa procreandi; quem nuptiae non fieri cogunt, sed ignosci impetrant: si tamen non ita sit nimius, ut impediat quae seposita esse debent tempora orandi, nec immutetur in eum usum qui est contra naturam, de quo Apostolus tacere non potuit, cum de corruptelis nimiis immundorum et impiorum hominum loqueretur (Rom. I, 26, 27). Concubitus enim necessarius causa generandi, inculpabilis et solus ipse nuptialis est. Ille autem qui ultra istam necessitatem progreditur, jam non rationi, sed libidini obsequitur. Et hunc tamen non exigere,sed reddere conjugi, ne fornicando damnabiliter peccet, ad personam pertinet conjugalem. Si autem ambo tali concupiscentiae subiguntur, rem faciunt non plane nuptiarum. Verumtamen si magis in sua conjunctione 0382 diligunt quod honestum, quam quod inhonestum est, id est, quod est nuptiarum, quam id quod non est nuptiarum, hoc eis auctore Apostolo secundum veniam conceditur: cujus delicti non habent hortatrices nuptias, sed deprecatrices, si Dei misericordiam non a se avertant, vel non abstinendo quibusdam diebus ut orationibus vacent, et per hanc abstinentiam sicut per jejunia commendent preces suas, vel immutando naturalem usum in eum usum qui est contra naturam, quod damnabilius fit in conjuge.