marriage a sin; which, if it were chosen in is execrable when done in the case of an har-
ST.; AUGUSTIN.
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.® 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.
1o. 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 that all would this, only in ''charity out of a pure heart, and good conscience, and faith unfeigned;"* much more speedily would the City of God be filled, and the end of the world hastened.
For what else doth the Apostle, as is manifest, exhort to, when he saith, speaking on this head, '' I would that all were as myself;''? or in that passage, '' But this I say, brethren, the time is short: it remains that both they who have wives, be as though not having: and they who weep, as though not weeping: and they who rejoice, as though not rejoicing: and they who buy, as though not buying: and they who use this world as though they use it not. For the form of this world passeth by. I would have you without care."' Then he adds, *' Whoso is without a wife, thinks of the things of the Lord, how to please the Lord: but whoso is joined in marriage, thinks of the things of the world, how to please his wife: and a woman that is unmarried and a virgin is different: she that is unmarried is anxious about the things of the Lord, to be holy both in body and spirit: but she that is married, is anxious about the things of the world, how to please her husband."3 Whence it seems to me, that at this time, those only, who contain not, ought to marry, according to that sentence of the same Apostle, '' But if they contain not, let them be married: for it is better to be married than to burn."'4
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 of a wife, damnable in the case of an harlot; that which is against nature is execrable when done in the case of an harlot, but more execrable in the case of a wife. Of so great power is the ordinance of the Creator, and the order of Creation,, that, in matters allowed us to use, even when the due measure is exceeded, it is far more tolerable, than, in what are not allowed, either a single, or rare excess. And, therefore, in a matter allowed, want of moderation, in a husband or wife, is to be borne with, in order that lust break not forth into a matter that is not allowed. Hence is it also that he sins far less, who is ever so unceasing in approaches to his wife, than he who approaches ever so seldom to commit fornication. But, when the man shall wish to use the member of the wife not allowed for this purpose, the wife is more shameful, if she suffer it to take place in her own case, than if in the case of another woman. 'Therefore the ornament of marriage is chastity of begetting, and faith of yielding
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 asin. 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;'' 5 and, '' If thou shalt have taken a wife, thou hast not sinned: and, if a virgin shall have been married, she sinneth not.'?® Hence surely it is not lawful now to doubt that marriage is no sin. Therefore the Apostle alloweth not marriage as matter ''of pardon:""? 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
3 Ver. 29-34. 2 x Cor. vii. 7. 6 Ver. 28, Treiman ins:
5 1 Cor, vii. 36. Ay Cora Vil 9; 7 Venitam,
8 Rom. i. 26, 27.