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

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 which no Catholic Christian can doubt. For that our Lord Jesus Christ in truth of flesh hungered and thirsted, ate and drank, no one doubts of such as out of the Gospel are believers. What, then, was there not in Him the virtue of continence from meat and drink, as great as in John Baptist? “For John came neither eating nor drinking; and they said, He hath a devil; the Son of Man came both eating and drinking; and they said, “Lo, a glutton and wine-bibber, a friend of publicans and sinners.”74    Matt. xi. 18–19 What, are not such things said also against them of His household, our fathers, from another kind of using of things earthy, so far as pertains to sexual intercourse; “Lo, men lustful and unclean, lovers of women and lewdness?” And yet as in Him that was not true, although it were true that He abstained not, even as John, from eating and drinking, for Himself saith most plainly and truly, “John came, not eating, nor drinking; the Son of Man came eating and drinking:” so neither is this true in these Fathers; although there hath come now the Apostle of Christ, not wedded, nor begetting, so that the heathen say of him, He was a magician; but there came then the Prophet of Christ, marrying and begetting sons, so that the Manichees say of him, He was a man fond of women: “And wisdom,” saith He, “hath been justified of her children.”75    Matt. xi. 19 What the Lord there added, after He had thus spoken of John and of Himself; “But wisdom,” saith He, “hath been justified of her children.” Who see that the virtue of continence ought to exist even in the habit of the soul, but to be shown forth in deed, according to opportunity of things and times; even as the virtue of patience of holy martyrs appeared in deed; but of the rest equally holy was in habit. Wherefore, even as there is not unequal desert of patience in Peter, who suffered, and in John, who suffered not; so there is not unequal desert of continence in John who made no trial of marriage,76    S. Jerome agt. Jovinianus. and in Abraham, who begat sons. For both the celibate of the one, and the marriage estate of the other, did service as soldiers to Christ, as times were allotted; but John had continence in work also, but Abraham in habit alone.

26. Verum ut apertius intelligatur quomodo sit virtus in habitu, etiamsi non sit in opere, loquor de exemplo de quo nullus dubitat catholicorum Christianorum. Dominus enim noster Jesus Christus, quod in veritate carnis esurierit ac sitierit, manducaveri et biberit, nullus ambigit eorum qui ex ejus Evangelio 0391 fideles sunt. Num igitur non erat in illo continentiae virtus a cibo et potu, quanta erat in Joanne Baptista? Venit enim Joannes non manducans neque bibens; et dixerunt, Daemonium habet: venit Filius hominis et manducans et bibens; et dixerunt, Ecce vorax et potator vini , amicus publicanorum et peccatorum. Numquid non talia dicuntur in domesticos ejus, patres nostros, ex alio genere utendi terrenis quantum ad concubitum pertinet: Ecce homines libidinosi et immundi, amatores feminarum et lasciviarum? Et tamen sicut in illo illud non erat verum; quamvis verum esset, quod non sicut Joannes abstineret a manducando et bibendo; ipse enim apertissime verissimeque ait, Venit Joannes non manducans, neque bibens; venit Filius hominis manducans et bibens: sic nec hoc in illis patribus verum est; quamvis venerit modo Apostolus Christi non conjugatus nec generans, quem dicant Pagani, Magus erat; venerit autem tunc Propheta Christi nuptias faciens et filios procreans, quem dicant Manichaei, Mulierosus erat: Et justificata est, inquit, sapientia a filiis suis (Matth. XI, 18, 19). Quod Dominus ibi subjecit, cum de Joanne ac de se illa dixisset: Justificata est, inquit, sapientia a filiis suis. Qui vident continentiae virtutem in habitu animi semper esse debere, in opere autem pro rerum ac temporum opportunitate manifestari: sicut virtus patientiae sanctorum martyrum in opere apparuit, caeterorum vero aeque sanctorum in habitu fuit. Quocirca sicut non est impar meritum patientiae in Petro qui passus est, et in Joanne qui passus non est: sic non est impar meritum continentiae in Joanne qui nullas expertus est nuptias , et in Abraham qui filios generavit. Et illius enim caelibatus, et illius connubium pro temporum distributione Christo militarunt: sed continentiam Joannes et in opere, Abraham vero in solo habitu habebat.