Bible Commentary (1871–1879 Edition) (continued)
1 CORINTHIANS VII.
Paul Instrucleth as to Mairtage,
tVe mi Lsl njt Defile our Bodies.
"will raise MP us;" the Grrek of the latter being a compound, tlie former a simple verb. Believers shall be raised up oiit of the rest of the dead [JVote, Pliillppians if it were "his own," to give to a. harlot if he pleases d'. 18; cf. V. 20). But we have no right to alienate our body which is the Lord's. In ancient servitude the person of the servant was wholly the property of the master, not hl3 own. Purchase was one of the ways of acquiring a slave. Man has sold himself to sin (1 Kings 21. 20; Romans 7. 14). Christ buys him to Himself, to serve Him (Romans 6. lG-22). 30. bought with a price — Therefore Christ's blood is strictly a ransom paid to God's justice by the love of God in t;hri8t for our redemption (Matthew 20. 28 ; Acts 20. 28; Galatians
3. 11); the Qrst resurrection (Revelation 20. 5). iis— Mere he speaks of the possibility of his being found In the grave when Christ comes; elsewhere, of his being possibly found alive (1 Thessalonians 4. 17). In either event, the Lord's coming rather than death is the great object of the Christian's expectation (Romans 8. 19). 15. Resuming the thouglit in v. 13, "the body is for the Lord " (ell. 12. 27 ; Ephesians 4. 12, 15, 16 ; 5. 30). shall I then —such being the case, take—spontaneously alienating them from Christ. For they cannot be at the same time "the members of an harlot," and "of Christ." [Bengei,.]
3. 13; Hebrews 9. 12; 1 Peter 1. 18, 19 ; 2 Peter 2. 1 ; Revelation
5. 9;. Whilst He thus took off our obligation to punishment. He laid upon us a new obligation to obedience (ch.
7. 22, 23). If we accept Him as our Prophet to reveal God to us, and our Priest to atone for us, we must also accept Him as our King to rule over us as wholly His, presenting every token of our fealty (Isaiah 20. 13). In your body as "iu " a temple (cf. John 13. 32; Romans 12.1; Philippians
It is a fact no less certain than mysterious, that moral and spiritual ruin is caused by such sins; which human wisdom (when untaught by revelation) held to be actions as blameless as eating and drinking. [CoNYBEAREand How80N.] 16. Justification of his having called fornicators " members of an harlot" {v. 15). joined—by carnal intercourse ; lit., cemented to: cleaving to. one bodv—with her. salth lie—God speaking by Adam (Genesis 2. 24; Matthew
1. 20). and in yonr spirit, which are God's—Not in the oldest MSS. and versions, and not needed for the sense, as the context refers mainly to the "body " (v. 16, 18, 19). 'The "spirit" is incidentally mentioned v. 17, which perhaps gave rise to the interpolation, at first written in the margin, afterwards inserted in the text.
19. 5). " He which made them at the beginning said," &e. (Ephesians 5. 31). 17. one spirit—with Him. In the case of union with a harlot, the fornicator becomes one " body" with her(notone "spirit," forthespirit which is normally the organ of the Holy Spirit in man, is in the carnal so overlaid with whatis sensual that it is ignored altogether). But the believer not only has his body sanctified by union with Christ's body, but also becomes "one Spirit" with Him (John 15. 1-7 ; 17. 21 ; 2 Peter 1. 4 ; cf. Ephesians 5. 23-32, and John 3. 6). 18. Flee—The only safety in such temptations is flight (Genesis 39. 12 ; Job 31. 1). Every sin—The Greek is forcible. "Eveiysin whatsoever that a man doeth." Every other sin; even gluttony, drunkenness, and selfmurder are " without," i. e., comparatively external to the body (Mark 7. 18; cf. Proverbs 6. 30-^J2). He certainly Injures, hwt he does not alienate the body itself ; the sin is not terminated in the body; he rather sins against the perishing accidents of the body (as the " belly," and the body's present temporary organization), and against the soul than against the body in its permanent essence, deKigued"for the Lord." "But" the fornicator alienates that body which is the Lord's, and makes it one with a harlot's botly, and so "sinneth against his own body,"t. e., against the vin-ity and nature of his body; not a mere effect on the body from without, but a coi Uradiclion of the truth of the body, wrought within itself. [AuroRD.] 19. Proof that "he thill fornicates sinneth against his own body"
CHAPTER VII.
Ver. 1-10. Reply TO THEIR iNutJiRiES AS TO Marriage; The general principle in other things is. Abide in YOUR Station, for the time is short. 1. The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever, good—f. e., expedient, because of "the present distress;" i. e., the unsettled state of the world, and the likelihood of persecutions tearing rudely asunder those bound by marriage-ties. Hebrews 13. 4, in opposition to ascetic and Romish notions of superior sanctity in celibacy, declares, "Marriage is honourable in all." Another reason why in some cases celibacy may be a matter of Christian expediency is stated v. 34, 35, "that ye may attend upon tlie Lord without distraction." But these are exceptional cases, and in exceptional times, such as thase of St. Paul. 3. Here the general rule is given to avoid fornication More lit., " on account of fm-nication," to which as being very prevalent at Corintli, and not even counted sins among the heathen, unmarried persons might be tempted. The plural, "fornications," marks irregular lusts, as contrasted with the of the marriage relation. [Bengel.] let every man have—a positive command to all who have not the gift of continency, in fact to the great majority of the world (v. 5). The dignity of marriage is set fortli l)y St. Paul, Epliesians 5. 2>-32, in the fact that it signifies the mystical union between Christ and the Church. 3, 4. Thi duty of cohabitation m\ the part of the married, dne lienevolence—Tlie oldest MSS. read simply, " her due;" i. e., the conjugal cohabitation due by tlie marriage contract (cf. v.
(v. 18). yonr body—not " bodies." As in oh. 3. 17, he represented the whole company of believers (souls and bodies), i.e., the Church, as "the temple of God" the Spirit; so here, the body of each individual of the Churcli is viewed as the ideal " temple of the Holy Gliost." So John 17. 23, which proves Uiat not only the Cliurcli, but also each member of it, is " the temple of the Holy Ghost."
Still though many the several members form one tem-
4). 4. A paradox. .She liath not power over her boily, and yet it is her own. Tlie o)H ncss of boily in which marriage places husband and wife explains this. The one complements tlie other. Neitlier without the other reali/.es the pcrlect ideal of man. 5. Defraud . . . notI'/z., of the eonjugiil duty "line " (v. 3 ; cf. LXX., Exodus 21. 10). except it t»e—" unless perchance." [.\LK01iD.] give yourselves to lit., be at leisure for; be free from interriijilions for ; viz., on some xprei(d " season," as t he Greek for " ti mo " means (cf. Exodus 10. 15; Joel 2. 10; Zecliariah 7. 3). fasting and prayer—The oldest MSS. omit " lasting and ;" an interpolation, evidently, of ascetics, come »«getl>er—Tlie ple, the whole collectively being that which each is in miniature individually. Just as the Jews had one temple only, so in the fullest sen.se all Cliristiun churches and Individual believers form one temple only. Thus " Youu
(plural) body " is distinguished here from " iits own (particular or individual) body " (v. 18). In sinning against the latter, the fornicatorsins against " your (ideal) body," tluit of " Christ," whose " members your bodies " are (v. 15). In this consists the sin of Ibrnii ation, that it is a sacrilegious esecration of God's temi)le to profane uses. The unseen, but much more efficient. Spirit of God in the spiritual temple now takes the place ol the visible Shekinah in the old material temple. The wliole man is tlie temple; the soul is the Inmost ?hrine; the understanding and heart the holy place ; and the body, the porch and extei ior of tlie oltlest MS.S. read, "be together," I'iz., in tlie regular slate of the man led. SaJni«—who often thrusts in his tempta. lions to unholy thoughts amidst the holiest e.xercists. for your lucoittiuency — brntiiw of your Inability to "contain" (v.'.)) your natural propensities, wlileh Satan would take udvantage of. 6. by periittsslon . . . not of eoiniiiandinent-not by God's pennixsion to nte to nay it: but, " by way of permission to you, not as a eoiiimandluent." "This" refers to the directlous I). '2-5. 'J.cvtiuau edifice. Cliastity is the guardian of llie temple to prevent an.v thing unclean entering which might provoke the indwelling God to abandon it as defiled. [Tkktuiman Ue c\i,lta fmminaruin.] >'onel)ut God can claim atemple; here the Holy Gliost is assigned one; therefore the Holy Ghost lb God. not your own—The fornicator treats liis body as
Marriage Bond not lAghlly to be Broken. 1 CORINTHIANS VII. We should be Conlent in our Vocatum, the third century; but no society of Christians that we read of disputed its propriety till 1500 years after Christ. Anabaptists would have us defer baptism till maturity as the child cannot understand the nature of it. But a child may be made heir of an estate: it is Itis, though incapable at the time of using or comprehending its advantage; he is not hereafter to acquire the title and claim to
I—having the gift of continence (Matthew 19. 11, 12). This wish does not hold good absolutely, else the extension of mankind and of the Church would cease ; but relatively to " the present distress" {v. 20). 8. to the unmarried— in general, of both sexes (v. 10, 11). and widows—in particular, even as I—unmarried (ch. 9. 5). 9. If tliey can Mot contain—t. e., have not continency. burn—with the seit: he will hereafter understand his claim, and be capable of employing his wealth: he will then, moreover, become responsible for the use he makes of it. [Archbishop Whatbly.] 15. if . . . depart i. e., wishes for separacret flame of lust, which lays waste the whole inner man.
[Cf. Augustine, de Sancta Virginitale.] The dew of God's gratt Is needed to stifle the flame, which otherwise would thrust men at last Into hell-fire. 10. not I, but the Lord —(Cf. V. 12, 25, 40.) In ordinary cases he writes on inspired tion; translate, "separateth himself :" offended with her Christianity, and refusing to live with her unless she renounce it. brother ... is not under bondage—is not bound to renounce the faith for the sake of retaining her unbelieving husband. [Hammond.] .So Deuteronomy 13.
apostolic authority/ (ch. 14.37); but here on the direct authority of the Lord himself(Murk. 10. 11, 12). In both cases alike the things written are inspired by the Spirit of God, "but not all for all time, nor all on the primary truths of the faith." [Alford.] Let not tUe wife depart lit., " be separated from," Probably the separation on either side, whether owing to the husband or to the wife, is forbidden. 11. But and tf she depart—or " be separated." If the sin of separation has been committed, that of a new marriage is not to be added (Matthew 5. 32). be reconciled—by appeasing her husband's displeasure, and recovering his good will, let not . . . husband put away
6; Matthew 10. 35-37; Luke 11.20. The believer does not lie under the same obligation in the case of a union with an unbeliever, as in the ease of one with a believer. In the former case he is not liound not to sepaiate, if the unbeliever separate or "depart," in the latter nothing but "fornication" Justifies separation. [Photius in ACcumenius.] but Gcod liatlk called us to peace—Our Cli ristiaa calling is one that tends to " peace" (Romans 12. IS), not quarrelling; therefore the believer should not ordinarily depart from the unbelieving consort (v. 12-14), on the one hand; and on the other, in the exceptional case of the unbeliever desiring to depart, the believer is not bound to force the other party to stay in a state of continual discord (Matthew 5. 32). Hetter still it would be not to enter into such unequal alliances at all (y. 40; 2 Corinthians 6.
. . . wife—In Matthew 5. 32 the onlj' exception allowed
Is, "saving for the cause of fornication." I'i. to the rest —the other classes (besides "the married," v. 10, where both husband and wife are believers) about whom the Corinthians had Inquired, viz., those involved in mixed marriages with unbelievers, not the Lord—by any direct command spoken by Him. sh« be pleasetl Greek, "consents:" implying his wish in thefirst instance, witli which hers concurs. 13. the woman—a believer, let her not leave him—" her husband," instead of "him," is the reading of tlie oldest MSS. The Greek for " leave" is the same as in V. 12, "put away ;" translate, "Let her no\ put away (i. e., part with) her husband." The wife had tlie power of ef Tecting a divorce by Greek and Roman law. 14. sanctifled Those inseparably connected with the people of God are hallowed thereby, so that the latter may retain the connection without impairing their own sanctity (cf. 1 Timothy
14). 16. What knowest thou but that by staying with thy unbelieving partner thou ma.yest save him or her? Enforcing the precept to stay with the unbelieving consort (v.
12-14). So Ruth the Moabitess became a convert to her husband's faith : and Joseph and Moses probably gained over their wives. So conversely the unbelieving liusband may be won by the believing wife (1 Peter 3. 1). [Calvin.] Or else (v. 15), if thj' unbelieving consort wishes to depart, let him go, so that thou mayest live "in peace:" for thou canst not be sure of converting him, so as to make it obligatory on thee at all costs to stay with him against his
4.5); nay, rather imparting to tlie former externally some degree of their own hallowed cliaracter, and so preparing the way for the unbeliever becoming at last sanctified inwardly by faitli. by . . . by—rather, "in in ;" t. e., in virtue of the marriage-tie between them, by the husband —The oldest MSS. read, " by the brother." It is the fact of the husliand beinga " brother," i.e., a Christian, though the wife is not so, that sanctifies or hallows tlie union, else will. [Menochiu.s and Alford.] save—be the instrument of salvation to (James 5.20). 16. But Greek, "If not." "Only." Caution that believers should not make this direction (u. 10; as Alford explains it) a ground for separating of themselves (v. 12-14). Or, But if tliere be no hope of gaining over the unbeliever, still let the general principle be maintained, "As the Lord hath allotted to each, as God hath called each, so let him walk" (so the. . children unclean— t. e., beyond the hallowed pale of Ood's people: in contrast to " holy," i. e., all that is within the consecrated limits. [Conybeare and HowsON.] The phraseology accords witli that of tlie Jews, who regarded heathens as "unclean," and all of the elect nation as "holy," i. e., partakers of the holy covenant. Children were included in the covenant, as God made it not only wltli Abraham, but with his "seed after" him (Genesis 17.
Greek in the oldest reading); let him walk in the path allotted to him and wherein he was called. The heavenly calling does not set aside our earthly callings, so ordain I in all churches—ye also therefore should obey. 18. not become uncircumcised — by surgical operation
(1 Maccabees 1. 15; Josephus, Antiquities, 12.5. 1). Some Christians in excess of anti-Jewish feeling might be tempted to this, let him not be circuinclscd — as the Judaizing Christians would have him (Acts 15.; Galatians
7). So the faith of one Cliristian parent gives to the children a near relationship to the Church, just as if botli parents were Christians (cf. Romans 11. IB). Timothy, the bearer of this Epistle, is an instance in point (Acts 10. 1). St. Paul appeals to the Corinthians as recognizing the principle, that the infants of heatlien parents would not be admissible to Christian baptism, because tliere is no foith on the part of the parents; but where one parent is a believer, the children are regarded as not aliens from, but admissible even in infancy as sharers in, the Christian covenant: for the Church presumes that the believing parent will rear the child in the Cliristian faith. Infant baptism tacitly Rupersed<'d infant circumcision, just as the Christian Lord's day gra<Uially superseded the Jewish sabbath, without our having any express command
5. "2). 19. clrc Timclsloii . , . nothing, buf . . . lieeping of . . . commandments of GoA—viz., is all in all. In Galatians 5. 6 this "keeping of the commandments of God" is defined to be "faitli which worketh by love;" and ia Galatian.s, 6. 15, "a new creature." Circumcision was a commandment of God: but not for ever, as "love." 20. the same calling—t. e., the condition from which he i.s called a Jew, a Greek, a slave, or a freeiiiaii. 31. care not for it—Let it not he a trouble to thee that thou art a servant or slave, use it ratl>er—continue rather in thy state as a servant (v. 20; Galatians 3. "28 ; 1 Timothy (i. "2;. The Greek, " Ilut if even thou mayest be made free, use it," and tlie context (v. 20, 22) favours this view. [ChrysosTO.M, Bengel, and Alford.] This advice (if this translation be right) is not alxsolute, as the spirit of the Gospel Is against slavery. What is advised here is, contentment under one's existing condition (v. 24), though an undesirable one, since in our union with Christ all outward disparities of condition are compensated (v. 2'2). Be not tm» for, or record of, transference. The setting aside of circumcision and of sabbaths in the case of tlie Gentiles was Indeed expressl.v commanded by the apostles »nd St. Paul, but the subst Uuliou of inlant baptism and of the Lord's day were tacitly adopted, not expressly enacted. No explicit raeu'lon o*' occurs till Irenaeus in
Conccrniwj the Mavriatje of Virc/ins. 1 CORINTHIANS YII. for whal Hiasons wt may Marry.
your infirmity. " The antithesis in the Greek of " 1 . . . you" and "such" favours the former. This I say-.\ summing up of the whole, wherein he draws the practical inference from what precedes (ch. 15.50). the time— the season (so the Greek) of this present dispensation up to the coming of the Lord (Romans 13.11). He uses the Greek expression which the Lord used in L ike 21. 8; Mark 13. 33. short—ii7., contracted. It reinaiueth—The oldest MSS. read, "The time (season) is shortened nj to what remains, in order that both they," &c. ; i. e., the eflecl which tlie shortening of tlie time ought to have is, " that for the remaining time (henceforth;, both tliey,"<S;c. The clause, "as to what remains," thougli in constructioti belonging to the previous clause, in sense belongs to the following. However, CYi>KiAN and Vulgate support Knglith Version, ns thouglk they had none—We ought to consider nothing as our own in real or permanent possession, 30. They that weep . . . wept not—(Cf. 2 Corinthians 6.
duly imputieiit to east off "even" thy condition as a servant b>/ unlaii/al means (1 Peter 2. as, e. j/., Onesinius fikl by fleeing (Philemon 10-18). The precept (i;. 2:j), "Become not (st> the Greek) the servants of men," implies plainly lhat slavery is abnormal (cf. Leviticus 2-5. 42).
Men-slealers," or slave-dealers, are classed in 1 Timothy 1. 10, with " niurdereis ' and "perjurers." Neander, Okotius, &c., explain, " 11 called, being a slave, to Christianity, bi cont. nt—but yet, if also thou canst be free (as a sliil addil ional goo. I, which if thou canst not attain, be satisfied without it; but wliich, if olfered to thee. Is not to be despised), make ujie of the opportunity of becoming free, rather than by neglecting it to remain a slave." I prefer this latter view, as more according to the tenor of the Gospel, and liilly justified by the Greek. HH. tUe Lord's freeman -(Philemon Iti)—rather, "freedman." Thougli a slave externally, spiritually made free by the Lord: from sin, John 8. oU; from the law, Romans 8. 2; from " circumcision," V. Ill; Galatians 5. 1. Christ's servant—(Ch. 9. 21.) T.ove makes Christ's service perfect freedom (Matthew U.
10.) they that buy . . . possessed not—(Cf. Isaiah 21. 1, 2.) Christ specifies as the condemning sin of the men of Sodom not merely their open profligacy, but that " they bought, they sold," &c., as men whose all was in this world (Luke 17. '28). "Possessed" in the Greek implies a holding fast of a possession; this the Christian will not do, for his "enduring substance" is elsewhere (Hebrews 10.
29, 30; Galatians 5. 13; 1 Peter 2. 16). 23. be not yn— Greek, " become not ye." St, Paul here clianges from " thou
21) to "ye." Ye all are "bought" with the blood of Christ, whatever be your earthly state (ch. 6. 20) ; " Become not servants to men," either externally, or spiritually (the former sense applying to the free alone : the latter to Clirislian freemen and slaves alike, that they should not be servile adherents to their party leaders at Corinth, ch.
34). 31. not abusing it—not abusing it by an overmuch using of it. The meaning of "abusing" here is, not so much pei-verting , as using it to the full. [Bengel.] We are to use it. not to take our fill of its pursuits as our chief aim (cf. Luke 10. 40-42). As the planets whilst burning on their own axis, yet revolve round the sun ; so whilst we do our part in our own worldly sphere, God Is to be the centre of all our desires, fashion—the presejit fleeting form. Cf. Psalm 39. 6, "vain show;" Psalm 73. 20, "a dream;" James 4. 14, "a vapour." passeth away—not merely sh((ll pass away, but is now actually passing away. The image is drawn from a shifting scene in a play rei>- resented on the stage (1 John 2. 17). St. Paul inculcates not so much the outward denial of earthly things, as the inward spirit wherel-y the married and the rich, as well as the unmarried and the poor, would be ready tosacrificeall for Christ's sake. 33. without carefulness —I would have you to be not merely "without trouble," but "without distracting cares" (so the Greek), careth — if he uses alight the advantages of his condition.
3. 21, 22; Matthew 23. 8-10; 2 Corinthians 11. 20; nor indeed slaves to men generally, so far as their condition admits). The external and internal conditions, so far as is attainable, should correspond, and the former be subservient to the latter (cl. v. 21, 32-35). tii. abide with God—being cliiefiy careful of the footing on which he stands towards God rather than that towards men. This clause, "with God," limits the similar precept, v. 20. A man may cease to "abide in the calling wherein he was called," and yet not violate the precept here. If a man's calling be not favourable to his "abiding with God" (retaining holy fellowsiiip with Him), he may use lawful means to change from it (cf. Note, v. 21). no coiuniaudment of the Lord : yet . . . my judginent— I have no cxjnx'ss revelation from the Lord co/nmanding it, but I give \ny judgment (opinion): viz., under the ordinary inspiration which accompanied theapostles in all their canonical writings (cf.
3-4. difference also—not merely the unmarried and the married inan differ in their respective duties, but also the v. 40; ch. 14. 37; 1 Thessalonians 4. 15). The Lord inspires me in this case to give you only a recommendation, which you are free to adopt or reject, not a positive command. In the second case (v. 10, 11) it was a positive command ; for the Lord had already made known His will (Malachi 2.
wife and the virgin. Indeed a woman undergoes a greater cliange of coiulition than a man in contracting marriage. 35. for yr.ur own proflt—not to display my apostolic authority, not . . . vast a snare upon you—Image from
14, 15; Matthew 5. 31, 32). In the third case (v. 12), the Old Testament commandment of God to put away strange Wives (K/.ra 10. 3), St. Paul by the Spirit revokes, mercy of the Lord—(1 Tlmotliy 1. 13.) He attributes his apostlelli7-outing a noose over iin animal in hunting. Not lhat by hard injunctions I may entangle you with the fear of committing sin where there is no sin. comely—tc/Min under present circumstances, attend upon lit., "assiduously wait oil ;" sitting down to the duty. Cf. Luke 10. 39, Mary; Luke '2. 37, "Anna ... a widow, who departed not from the temple, but served God with fastings and prayers night and day" (1 Timothy 5. 5). distraction-the same
Bliip and the gilts accompanying it (including inspiiation) to God's grace alone, faitliful—in dispensing to you the inspired directions received by me from the Lord.
itO. I suppose—" I consider." tUia—viz., " for a man so to be," i.e., in the same state in which he is(ii. 27). for—by reason of. tlie present distress—the distresses to which believers were tlien beginning to be sulijected, nnilving the married state less desirable than the single; and which should prevail throughout the world before the destruction of Jerusalem, according to Christ's prophecy (Matthew 24. 8-21; cf. Acts 11. 28). 37. Illustrating the meaning of "so to be," v. 20. Neither the married (those "bound to a wife") nor tire unmarried (those "loosed from a wife") are to "seek" a change of state (cf. i;. 20, 24). as. trouble In the flesh—Those who marry, he .says, shall Incur " trouble in the flesh" (i. e.. In their outward state, by reason of the present distress), not siit, which is the trouble of the ,v/)t)'i<. but I spare you—The emphasis In the Greek is on " I." My motive in advising you so is, to "spare yon" such trouble in the llesh. So Alfokd after Calvin, linNCiEL, &c. Ksrius from Augustine explains
6';'t'cA; as " cumbered" (Luke 10. 40, Martha). 36. bchaveth. . . uncomely— Is not treating his daughter well in leaving her unmarried be.vond the flower of herage.and thus debarring her from the law ful gratification of her natural feeling as a marriageable woman, need so require—If the exigencies of the case require It; triz., regard to the feelings and welfare of his daughter. Opposed to " having no necessity "(!,'. 37). let them marry—the daughter and her suitor. 37. steadfast—not to be turned from hia purpose by the obloquy of the world, having no necessity — arising from the, natural inclinations of the daughler. power over his . . . will—when, owing to his daughter's will not opposing his will, he has power to carry into I'll'i'Ot his will or wish, decreed—determined, 3S. /itT—Tlie oldest MS.S. have, " his own virgin daughter." but The oUlest MSS. have "and." 39. bound by the law—Till! oldest MSS. omit "by the law." only in the liord— Let her marry only a Christian (2 Corinthians G. 14). 40. happier- ((>. 1, 28, 34, 35.) I think also — "I also
It, "I spare you further details of the inconveniences of matrimony, h.'St even tlie incontinent may at the peril of lust be deterred from matrimony: thus I have regard for