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1 COR. VII. 1, 2.
Now concerning the things whereof ye wrote to
me: it is good for a man not to touch a woman.
But because of fornications, let each man have
his own wife; and let each woman have her own
husband.
HAVING corrected the three heaviest things
laid to their charge, one, the distraction of
the Church, another, about the fornicator, a
third, about the covetous person, he
thenceforth uses a milder sort of speech. And
he interposes some exhortation and advice about
marriage and virginity, giving the hearers some
respite from more unpleasant subjects. But in
the second Epistle he does the contrary; he
begins from the milder topics, and ends with the
more distressing. And here also, after he has
finished his discourse about virginity, he again
launches forth into matter more akin to reproof;
not setting all down in regular order, but
varying his discourse in either kind, as the
occasion required and the exigency of the matters
in hand.
Wherefore he says, "Now concerning the things
whereof ye wrote unto me." For they had
written to him, "Whether it was right to
abstain from one's wife, or not:" and writing
back in answer to this and giving rules about
marriage, he introduces also the discourse
concerning virginity: "It is good for a man
not to touch a woman." "For if," says he,
"thou enquire what is the excellent and greatly
superior course, it is better not to have any
connection whatever with a woman: but if you ask
what is safe and helpful to thine own infirmity,
be connected by marriage."
But since it was likely, as also happens now,
that the husband might be willing but the wife
not, or perhaps the reverse, mark how he
discusses each case. Some indeed say that this
discourse was addressed by him to priests. But
I, judging from what follows, could not affirm
that it was so: since he would not have given
his advice in general terms. For if he were
writing these things only for the priests, he
would have said, "It is good for the teacher
not to touch a woman." But now he has made it
of universal application, saying, "It is good
for a man;" not for priest only. And again,
"Art thou loosed from a wife? Seek not a
wife." He said not, "You who are a priest
and teacher," but indefinitely. And the whole
of his speech goes on entirely in the same tones
And in saying, "Because of fornications, let
every man have his own wife" by the very cause
alleged for the concession he guides men to
continence.
Ver. 3. "Let the husband pay the wife the
honor due to her: in like manner the wife the
husband."
Now what is the meaning of "the due honor?
The wife hath not power over her own body;"
but is both the slave and the mistress of the
husband. And if you decline the service which
is due, you have offended God. But if thou
wish to withdraw thyself, it must be with the
husband's permission, though it be but a for
short time. For this is why he calls the matter
a debt, to shew that no one is master of himself
but that they are servants to each other.
When therefore thou seest an harlot tempting
thee, say, "My body is not mine, but my
wife's." The same also let the woman say to
those who would undermine her chastity, "My
body is not mine, but my husband's."
Now if neither husband nor wife hath power even
over their own body, much less have they over
their property. Hear ye, all that have
husbands and all that have wives: that if you
must not count your body your own, much less
your money Elsewhere I grant He gives to the
husband abundant precedence, both in the New
Testament, and the Old saying, (h apostrofh
sou, LXX. Gen. iii. 16.) "Thy
turning shall be towards thy husband, and he
shall rule over thee." Paul doth so too by
making a distinction thus, and writing,
(Ephes. v. 25, 33.) "Husbands, love
your wives; and let the wife see that she
reverence her husband." But in this place we
hear no more of greater and less, but it is one
and the same right. Now why is this? Because
his speech was about chastity. "In all other
things," says he, "let the husband have the
prerogative; but not so where the question is
about chastity." "The husband hath no power
over his own body, neither the wife." There
is great equality of honor, and no prerogative.
Ver. 5. "Defraud ye not one the other,
except it be by consent."
What then can this mean? "Let not the
wife," says he, "exercise continence, if the
husband be unwilling; nor yet the husband
without the wife's consent." Why so?
Because great evils spring from this sort of
continence. For adulteries and fornications and
the ruin of families have often arisen from
hence. For if when men have their own wives
they commit fornication, much more if yon
defraud them of this consolation. And well says
he, "Defraud not; fraud" here, and "debt"
above, that he might shew the strictness of the
right of dominion in question. For that one
should practice continence against the will of
the other is "defrauding;" but not so, with
the other's consent: any more than I count
myself defrauded, if after persuading me you
take away any thing of mine. Since only he
defrauds who takes against another's will and by
force. A thing which many women do, working
sin rather than righteousness, and thereby
becoming accountable for the husband's
uncleanness, and rending all asunder. Whereas
they should value concord above all things,
since this is more important than all beside.
We will, if you please, consider it with a
view to actual cases. Thus, suppose a wife and
husband, and let the wife be continent, without
consent of her husband; well then, if hereupon
he commit fornication, or though abstaining from
fornication fret and grow restless and be heated
and quarrel and give all kind of trouble to his
wife; where is all the gain of the fasting and
the continence, a breach being made in love?
There is none. For what strange reproaches,
how much trouble, how great a war must of course
arise! since when in an house man and wife are
at variance, the house will be no better off
than a ship in a storm when the master is upon
ill terms with the man at the head. Wherefore
he saith, "Defraud not one another, unless it
be by consent for a season, that ye may give
yourselves unto prayer." It is prayer with
unusual earnestness which he here means. For if
he is for-bidding those who have intercourse
with one another to pray, how could "pray
without ceasing" have any place? It is
possible then to live with a wife and yet give
heed unto prayer. But by continence prayer is
made more perfect. For he did not say merely,
"That ye may pray;" but, "That ye may give
yourselves unto it;" as though what he speaks
of might cause not uncleanness but much
occupation.
"And may be together again, that Satan tempt
you not." Thus lest it should seem to be a
matter of express enactment, he adds the
reason. And what is it? "That Satan tempt
you not." And that you may understand that it
is not the devil only who causeth this crime, I
mean adultery, he adds, "because of your
incontinency."
"But this I say by way of permission, not of
commandment. For I would that all men were
even as I myself; in a state of continence."
This he doth in many places when he is advising
about difficult matters; he brings forward
himself, and says, "Be ye imitators of me."
"Howbeit each man hath his own gift from God,
one after this manner, and another after
that." Thus since he had heavily charged them
saying, "for your incontinence," he again
comforteth them by the words, "each one hath
his own gift of God;" not declaring that
towards that virtue there is no need of zeal on
our part, but, as I was saying before, to
comfort them. For if it be a "gift," and man
contributes nothing thereunto, how sayest thou,
"But (v. 8.) I say to the unmarried and
to widows, it is good for them if they abide
even as 1: (v. 9.) but if they have not
continency let them marry?" Do you see the
strong sense of Paul how he both signifies that
continence is better, and yet puts no force on
the person who cannot attain to it; fearing lest
some offence arise?
"For it is better to marry than to burn." He
indicates how great is the tyranny of
concupiscence. What he means is something like
this: "If you have to endure much violence and
burning desire, withdraw yourself from your
pains and toils, lest haply you be subverted."
Ver. 10. "But to the married I give
charge, yet not I, but the Lord."
Because it is a law expressly appointed by
Christ which he is about to read to them about
the "not putting away a wife without
fornication; " (S. Mat. v. 32; xix.
9; S. Mark x. 11; S. Luke xvi.
18.) therefore he says, "Not I." True
it is what was before spoken though it were not
expressly stated, yet it also is His decree.
But this, you see, He had delivered in
express words. So that the words "I and not
I" have this difference of meaning. For that
you might not imagine even his own words to be
human, therefore he added, "For I think that
I also have the Spirit of God."
Now what is that which "to the married the
Lord commanded? That the wife depart not from
her husband: (v. 11.) but if she depart,
let her remain unmarried, or be reconciled unto
her husband." Here, seeing that both on the
score of continence and other pretexts, and
because of infirmities of temper,
(mikroyukias.) it fell out that separations
took place: it were better, he says, that such
things should not be at all; but however if they
take place, let the wife remain with her
husband, if not to cohabit with him, yet so as
not to introduce any other to be her husband.
Ver. 12. "But to the rest speak I, not
the Lord. If any brother have a wife that
believeth not, and she is content to dwell with
him, let him not leave her. And if any woman
hath an husband that believeth not, and he is
content to dwell with her, let her not leave
him."
For as when discoursing about separating from
fornicators, he made the matter easy by the
correction which he applied to his words,
saying, "Howbeit, not altogether with the
fornicators of this world;" so also in this
case he provideth for the abundant easiness of
the duty, saying, "If any wife have a
husband, or husband a wife, that believeth
not, let him not leave her." What sayest
thou? "If he be an unbeliever, let him remain
with the wife, but not if he be a fornicator?
And yet fornication is a less sin than
unbelief." I grant, fornication is a less
sin: but God spares thine infirmities
extremely. And this is What He doth about the
sacrifice, saying, (S. Mat. v. 24.)
"Leave the sacrifice, and be reconciled to thy
brother." This also in the case of the man who
owed ten thousand talents. For him too He did
not punish for owing him ten thousand talents,
but for demanding back a hundred pence from his
fellow-servant He took vengeance on him.
Then lest the woman might fear, as though she
became unclean because of intercourse with her
husband, he says, "For the unbelieving
husband is sanctified in the wife, and the
unbelieving wife is sanctified in the husband."
And yet, if "he that is joined to an harlot is
one body," it is quite clear that the woman
also who is joined to an idolater is one body.
Well: it is one body; nevertheless she becomes
not unclean, but the cleanness of the wife
overcomes the uncleanness of the husband; and
again, the cleanness of the believing husband.
overcomes the uncleanness of the unbelieving
wife.
How then in this case is the uncleanness
overcome, and therefore the intercourse
allowed; while in the woman who prostitutes
herself, the husband is not condemned in casting
her out? Because here there is hope that the
lost member may be saved through the marriage;
but in the other case the marriage has already
been dissolved; and there again both are
corrupted; but here the Fault is in one only of
the two. I mean something like this: she that
has been guilty of fornication is utterly
abominable: if then "he that is joined to an
harlot is one body," he also becomes abominable
by having connection with an harlot; wherefore
all the purity flits away. But in the case
before us it is not so. But how? The idolater
is unclean but the woman is not unclean. For if
indeed she were a partner with him in that
wherein he is unclean, I mean his impiety, she
herself would also become unclean. But now the
idolater is unclean in one way, and the wife
holds communion with him in another wherein he is
not unclean. For marriage and mixture of bodies
is that wherein the communion consists.
Again, there is a hope that this man may be
reclaimed by his wife for she is made completely
his own: but for the other it is not very easy.
For how will she who dishonored him in former
times and became another's and destroyed the
rights of marriage, have power to reclaim him
whom she had wronged; him, moreover, who still
remains to her as an alien?
Again in that case, after the fornication the
husband is not a husband: but here, although
the wife be an idolatress, the husband's rights
are not destroyed.
However, he doth not simply recommend
cohabitation with the unbeliever, but with the
qualification that he wills it. Wherefore he
said, "And he himself be content to dwell with
her." For, tell me, what harm is there when
the duties of piety remain unimpaired and there
are good hopes about the unbeliever, that those
already joined should so abide and not bring in
occasions of unnecessary warfare? For the
question now is not about those who have never
yet come together, but about those who are
already joined. He did not say, If any one
wish to take an unbelieving wife, but, "If
any one hath an unbelieving wife." Which
means, If any after marrying or being married
have received the word of godliness, and then
the other party which had continued in unbelief
still yearn for them to dwell together, let not
the marriage be broken off. "For," saith
he, "the unbelieving husband is sanctified in
the wife." So great is the superabundance of
thy purity.
What then, is the Greek holy? Certainly
not: for he said not, He is holy; but, "He
is sanctified in his wife." And this he said,
not to signify that he is holy, but to deliver
the woman as completely as possible from her fear
and lead the man to desire the truth. For the
uncleanness is not in the bodies wherein there is
communion, but in the mind and the thoughts.
And here follows the proof; namely, that if
thou continuing unclean have offspring, the
child, not being of thee alone, is of course
unclean or half clean. But now it is not
unclean. To which effect he adds, "else were
your children unclean; but now are they holy;"
that is, not unclean. But the Apostle calls
them, "holy,"' by the intensity of the
expression again casting out the dread arising
from that sort of suspicion.
Vet. 15. "Yet if the unbelieving
departeth, let him depart," for in this case
the matter is no longer fornication. But what
is the meaning of, "if the unbelieving
departeth?" For instance, if he bid thee
sacrifice and take part in his ungodliness on
account of thy marriage, or else part company;
it were better the marriage were annulled, and
no breach made in godliness. Wherefore he
adds, "A brother is not under bondage, nor
yet a sister, in such cases." If day by day
he buffet thee and keep up combats on this
account, it is better to separate. For this is
what he glances at, saying, "But God hath
called us in peace." For it is the other party
who furnished the ground of separation, even as
he did who committed uncleanness.
Ver. 16. "For how knowest thou, O wife,
whether thou shalt save thine husband?" This
again refers to that expression, "let her not
leave him." That is, "if he makes no
disturbance, remain," saith he, "for there
is even profit in this; remain and advise and
give counsel and persuade." For no teacher
will have such power to prevail (Reg.
Peisai. Bened. iskusai.) as a wife. And
neither, on one hand, doth he lay any necessity
upon her and absolutely demand the point of her,
that he may not again do what would be too
painful; nor, on the other, doth he tell her
to despair: but he leaves the matter in suspense
through the uncertainty of the future, saying,
"For how knowest thou, O wife, whether thou
shalt save thy husband? or how knowest thou, O
husband whether thou shalt save thy wife?"
And again, ver. 17. "Only as God hath
distributed to each man, as the Lord hath
called each, so let him walk. Was any one
called being circumcised? let him not become
uncircumcised. Was any called in
uncircumcision? let him not be circumcised.
Circumcision is nothing, and uncircumcision is
nothing; but the keeping of the commandments of
God. Let each man abide in that calling
wherein he was called. Wast thou called, being
a slave? Care not for it." These things
contribute nothing unto faith, saith he. Be
not then contentious neither be troubled; for
the faith hath cast out all these things.
"Let each man abide in that calling wherein he
was called. Hast thou been called, having an
unbelieving wife? Continue to have her. Cast
not out thy wife for the faith's sake. Hast
thou been called, being a slave? Care not for
it. Continue to be a slave. Hast thou been
called, being in uncircumcision? Remain
uncircumcised. Being circumcised, didst thou
become a believer? Continue circumcised. For
this is the meaning of, "As God hath
distributed unto each man." For these are no
hindrances to piety. Thou art called, being a
slave; another, with an unbelieving wife;
another, being circumcised.
Astonishing! where has he put slavery? As
circumcision profits not: and uncircumcision
does no harm; so neither doth slavery, nor yet
liberty. And that he might point out this with
surpassing clearness, he says, "But even
(All eikai dunasai) if thou canst become
free, use it rather:" that is, rather
continue a slave. Now Upon what possible
ground does he tell the person who might be set
free to remain a slave? He means to point out
that slavery is no harm but rather an advantage.
Now we are not ignorant that some say, the
words, "use it rather," are spoken with
regard to liberty: interpreting it, "if thou
canst become free, become free." But the
expression would be very contrary to Paul's
manner if he intended this. For he would not,
when consoling the slave and signifying that he
was in no respect injured, have told him to get
free. Since perhaps some one might say,
"What then, if I am not able? I am an
injured and degraded person." This then is not
what he says: but as I said, meaning to point
out that a man gets nothing by being made free,
he says, "Though thou hast it in thy power to
be made free, remain rather in slavery."
Next he adds also the cause; "For he that was
called in the Lord being a bondservant, is the
Lord's free man: likewise he that was called,
being free, is Christ's bondservant."
"For," saith he, "in the things that relate
to Christ, both are equal: and like as thou
art the slave of Christ, so also is thy
master. How then is the slave a free man?
Because He has freed thee not only from sin,
but also from outward slavery while continuing a
slave. For he suffers not the slave to be a
slave, not even though he be a man abiding in
slavery: and this is the great wonder.
But how is the slave a free man while continuing
a slave? When he is freed from passions and the
diseases of the mind: when he looks down upon
riches and wrath and all other the like
passions.
Ver. 23. "Ye were bought with a price:
become not bondservants of men." This saying
is addressed not to slaves only but also to free
men. For it is possible for one who is a slave
not to be a slave; and for one who is a freeman
to be a slave. "And how can one be a slave and
not a slave?" When he doeth all for God:
when he feigns nothing, and doeth nothing out of
eye-service towards men: that is how one that l
is a slave to men can be free. Or again, how
doth one that is free become a slave? When he
serves men in any evil service, either for
gluttony or desire of wealth or for office'
sake. For such an one, though he be free, is
more of a slave than any man.
And consider both these points. Joseph was a
slave but not a slave to men: wherefore even in
slavery he was freer than all that are free.
For instance, he yielded not to his mistress;
yielded not to the purposes which she who
possessed him desired. Again she was free; yet
none ever so like a slave, courting and
beseeching her own servant. But she prevailed
not on him, who was free, to do what he would
not. This then was not slavery; but it was
liberty of the most exalted kind. For what
impediment to virtue had he from his slavery?
Let men hear, both slaves and free. Which was
the slave? He that was entreated or she that
did entreat? She that besought or he that
despised her supplication?
In fact, there are limits set to slaves by God
Himself; and up to what point one ought to keep
them, has also been determined, and to
transgress them is wrong. Namely, when your
master commands nothing which is unpleasing to
God, it is right to follow and to obey; but no
farther. For thus the slave becomes free. But
if you go further, even though you are free you
are become a slave. At least he intimates
this, saying, "Be not ye the servants of
men."
But if this be not the meaning, if he bade them
forsake their masters and strive contentiously to
become free, in what sense did he exhort them,
saying, "Let each one remain in the calling in
which he is called?" And in another place,
(1 Tim. vi. 1, 2.) "As many servants
as are under the yoke, let them count their own
masters worthy of all honor; and those that have
believing masters, let them not despise them,
because they are brethren who partake of the
benefit." And writing to the Ephesians also
and to the Colossians, he ordains and exacts
the same rules. Whence it is plain that it is
not this slavery which he annuls, but that which
caused as it is by vice befalls free men also:
and this is the worst kind of slavery, though he
be a free man who is in bondage to it. For what
profit had Joseph's brethren of their freedom?
Were they not more servile than all slaves;
both speaking lies to their father, and to the
merchants using false pretences, as well as to
their brother? But not such was the free man:
rather every where and in all things he was
true. And nothing had power to enslave him,
neither chain nor bondage nor the love of his
mistress nor his being in a strange land. But
he abode free every where. For this is liberty
in the truest sense when even in bondage it
shines through.
Such a thing is Christianity; in slavery it
bestows freedom. And as that which is by nature
an invulnerable body then shews itself to be
invulnerable when having received a dart it
suffers no harm; so also he that is strictly
free then shows himself, when even under masters
he is not enslaved. For this cause his bidding
is, "remain a slave." But if it is
impossible for one who is a slave to be a
Christian such as he ought to be, the Greeks
will condemn true religion of great weakness:
whereas if they can be taught that slavery way
impairs godliness, they will admire our
doctrine. For if death hurt us not, nor
scourges, nor chains, much less slavery. Fire
and iron and tyrannies innumerable and diseases
and poverty and wild beasts and countless things
more dreadful than these, have not been able to
injure the faithful; nay, they have made them
even mightier. And how shall slavery be able to
hurt? It is not slavery itself, beloved, that
hurts; but the real slavery is that of sin.
And if thou be not a slave in this sense, be
bold and rejoice. No one shall have power to do
thee any wrong, having the temper which cannot
be enslaved. But if thou be a slave to sin,
even though thou be ten thousand times free thou
hast no good of thy freedom.
For, tell me, what profit is it when, though
not in bondage to a man, thou liest down in
subjection to thy passions? Since men indeed
often know how to spare; but those masters are
never satiated with thy destruction. Art thou
in bondage to a man? Why, thy master also is
slave to thee, in arranging about thy food, in
taking care of thy health and in looking after
thy shoes and all the other things. And thou
dost not fear so much less thou shouldest offend
thy master, as he fears lest any of those
necessaries should fail thee. "But he sits
down, while thou standest." And what of
that? Since this may be said of thee as well as
of him. Often, at least, when thou art lying
down and sleeping sweetly, he is not only
standing, but undergoing endless discomforts in
the market-place; and he lies awake more
painfully than thou.
For instance; what did Joseph suffer from his
mistress to be compared with what she suffered
from her evil desire? For he indeed did not the
things which she wished to put upon him; but she
performed every thing which her mistress ordered
her, I mean her spirit of unchastity: which
left not off until it had put her to open shame.
What master com mands such things? what savage
tyrant? "Intreat thy slave," that is the
word:
"flatter the person bought with thy money,
supplicate the captive; even if he reject thee
with disgust, again besiege him: even if thou
speakest to him oftentimes, and he consent not,
watch for his being alone, and force him, and
become an object of derision." What can be
more dishonorable, what more shameful, than
these words? "And if even by these means you
make no progress, why, accuse him falsely and
deceive your husband." Mark how mean, how
shameful are the commands, how unmerciful and
savage and frantic. What command does the
master ever lay on his slave, such as those
which her wantonness then laid upon that royal
woman? And yet she dare not disobey. But
Joseph underwent nothing of this sort, but
every thing on the contrary which brought glory
and honor.
Would you like to see yet another man under
severe orders from a hard mistress, and without
spirit to disobey any of them? Consider Cain,
what commands were laid on him by his envy. She
ordered him to slay his brother, to lie unto
God, to grieve his father, to cast off shame;
and he did it all, and in nothing refused to
obey. And why marvel that over a single person
so great should be the power of this mistress?
She hath often destroyed entire nations.
For instance, the Midianitish women took the
Jews, and all but bound them in captivity;
their own beauty kindling desire, was the means
of their vanquishing that whole nation. Paul
then to cast out this sort of slavery, said,
"Become not servants of men;" that is,
"Obey not men commanding unreasonable things:
nay, obey not yourselves." Then having raised
up their mind and made it mount on high, he
says, Ver. 25. "Now concerning virgins.
I have no commandment of the Lord; but I give
my judgment, as one that hath obtained mercy of
the Lord to be faithful."
Advancing on his way in regular order, he
proceeds next to speak concerning virginity.
For after that he had exercised and trained
them, in his words concerning continence, he
goes forth towards what is greater, saying,
"I have no commandment, but I esteem it to be
good." For what reason? For the self-same
reason as he had mentioned respecting
continence.
Ver. 27. "Art thou bound unto a wife?
Seek not to be loosed. Art thou loosed from a
wife? Seek not a wife."
These words carry no contradiction to what. had
been said before but rather the most entire
agreement with them. For he says in that place
also, "Except it be by consent:" as here he
says, "Art thou bound unto a wife? Seek not
separation." This is no contradiction. For
its being against consent makes a dissolution:
but if with consent both live continently, it is
no dissolution.
Then, lest this should seem to be laying down a
law, he subjoins, (v. 28.) "but if thou
marry, thou hast not sinned." He next alleges
the existing state of things, "the present
distress, the shortness of the time," and
"the affliction." For marriage draws along
with it many things, which indeed he hath
glanced at, as well here as also in the
discourse about continence: there, by saying,
"the wife hath not power over herself;" and
here, by the expression, "Thou art bound."
"But if and thou marry, thou hast not
sinned." He is not speaking about her who hath
made choice of virginity, for if it comes to
that, she hath sinned. Since if the widows are
condemned for having to do with second marriages
after they have once chosen widowhood, much more
the virgins.
"But such shall have trouble in the flesh."
"And pleasure too," you will say: but
observe how he curtails this by the shortness of
the time, saying, (v. 28.) "the time is
shortened;" that is, "we are exhorted to
depart now and go forth, but thou art running
further in." And yet even although marriage
had no troubles, even so we ought to press on
towards things to come. But when it hath
affliction too, what need to draw on one's self
an additional burden. What occasion to take up
such a load, when even after taking it you must
use it as having it not? For "those even that
have wives must be," he saith, "as though
they had none."
Then, having interposed something about the
future, he brings back his speech to the
present. For some of his topics are spiritual;
as that, "the one careth about the things which
be her husband's, the other about those which
be God's." Others relate to this present
life; as, "I would have you to be free from
cares." But still with all this he leaves it
to their own choice: inasmuch as he who after
proving what is best goes back to compulsion,
seems as if he did not trust his own statements.
Wherefore he rather attracts them by
concession, and checks them as follows:
Ver. 35. "And this I say for your own
profit, not that I may cast a snare upon you,
but for that which is seemly, and that ye may
attend upon the Lord without distraction. Let
the virgins hear that not by that one point is
virginity defined; for she that is careful about
the things of the world cannot be a virgin, nor
seemly. Thus, when he said, "There is
difference between a wife and a virgin, "he
added this as the difference, Abel that wherein
they are distinguished from each other And
laying down the definition of a virgin and her
that is not a virgin, he names, not marriage
nor continence but leisure from engagements and
multiplicity of engagements. For the evil is
not in the cohabitation, but in the impediment
to the strictness of life.
Ver. 36. "But if any man think that he
behaveth himself unseemly toward his virgin."
Here he seems to be talking about marriage; but
all that he says relates to virginity; for he
allows even a second marriage, saying, "only
in the Lord." Now what means, "in the
Lord?" With chastity, with honor: for this
is needed very where, and must be pursued l for
else we cannot see God.
Now if we have passed lightly by what he says of
virginity, let no one accuse us of negligence;
for indeed an entire book hath been composed by
us upon this topic and as we have there with all
the accuracy which we could, gone through every
branch of the subject, we considered it a waste
of words to introduce it again here.
Wherefore, referring the hearer to that work as
concerns these things, we will say this one
thing here: We must follow after continence.
For, saith he, "follow after peace, and the
sanctification without which no one shall see the
Lord." Therefore that we may be accounted
worthy to see Him, whether we be in virginity
or in the first marriage or the second, let us
follow after this that we may obtain the kingdom
of heaven, through the grace and
loving-kindness of our Lord Jesus Christ; to
Whom with the Father and the Holy Spirit, be
glory, power, honor, now, henceforth, and
for everlasting ages. Amen.
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