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2. But to avoid fornication He now commands, that those who are liable to the vice of incontinency should have recourse to the remedy. For though it may seem that the statement is universal, it ought, nevertheless, to be restricted to those who feel themselves urged by necessity. As to this, every one must judge for himself. Whatever difficulty, therefore, is perceived to be in marriage, let all that cannot resist the promptings of their flesh, know that this commandment has been enjoined upon them by the Lord. But it is asked — “Is this the only reason for entering into matrimony, that we may cure incontinency?” I answer, that this is not Paul’s meaning; for as for those that have the gift of abstinence from marriage, he leaves them at liberty, ³⁷¹³⁷¹     “Il laisse la liberte de se marier ou ne se marier point;” — “He gives liberty to marry or not marry.” while he commands others to provide against their infirmity by marrying. The sum is this — that the question is not as to the reasons for which marriage has been instituted, but as to the persons for whom it is necessary. For if we look to the first institution, it could not be a remedy for a disease which had as yet no existence, but was appointed for begetting offspring; but after the fall, this second purpose was added.

This passage is also opposed to (τολυγαμία) polygamy For the Apostle desires that every woman have her own husband, intimating that the obligation is mutual. The man, therefore, who has once pledged his fidelity to a woman as his wife, must not separate from her, as is manifestly done in case of a second connection.

3. The husband to the wife. He now prescribes the rules to be observed in the marriage connection, or he teaches what is the duty of husband and wife. And in the first place he lays down a general doctrine as to mutual benevolence — that the husband love his wife, and the wife her husband; for as to the interpretation which others give to the expression due benevolence — duty of marriage — I do not know how far it is suitable. The reason that inclines them to this view is, that it is immediately added, The husband has not power of his own body, etc.; but it will suit better to regard that as an inference drawn from the preceding statement. Husband and wife, therefore, are bound to mutual benevolence: hence it follows, that they have, neither the one nor the other, the power of their own body. But it may be asked, why the Apostle here puts them upon a level, instead of requiring from the wife obedience and subjection. I answer, that it was not his intention to treat of all their duties, but simply of the mutual obligation as to the marriage bed. In other things, therefore, husband and wife differ, both as to duty and as to authority in this respect the condition of both is alike — as to the maintaining of conjugal fidelity. For this reason, also, polygamy (τολυγαμία) is again condemned; for if this is an invariable condition of marriage, that the husband surrenders the power of his own body, and gives it up to his wife, how could he afterwards connect himself with another, as if he were free?

5. Defraud ye not one the other Profane persons might think that Paul does not act with sufficient modesty in discoursing in this manner as to the intercourse of a husband with his wife; or at least that it was unbecoming the dignity of an Apostle. If, however, we consider the reasons that influenced him, we shall find that he was under the necessity of speaking of these things. In the first place, he knew how much influence a false appearance of sanctity has in beguiling devout minds, as we ourselves know by experience. For Satan dazzles us with an appearance of what is right, that we may be led to imagine that we are polluted by intercourse with our wives, and leaving off our calling, may think of pursuing another kind of life. Farther, he knew how prone every one is to self-love, and devoted to his own gratification. From this it comes, that a husband, having had his desire gratified, treats his wife not merely with neglect, but even with disdain; and there are few that do not sometimes feel this disdain of their wives creep in upon them. It is for these reasons that he treats so carefully of the mutual obligations of the married life. “If at any time it comes into the minds of married persons to desire an unmarried life, as though it were holier, or if they are tempted by irregular desires, ³⁷²³⁷²     “Ou qu’ils soyent tentez de se debaucher en pallardises;” — “Or are tempted to defile themselves with whoredoms.” let them bear in mind that they are bound by a mutual connection.” The husband is but the one half of his body, and so is it, also, as to the wife. Hence they have not liberty of choice, but must on the contrary restrain themselves with such thoughts as these: “Because the one needed help from the other, the Lord has connected us together, that we may assist each other.” Let each then be helpful to each other’s necessity, and neither of them act as if at his or her own disposal.

Unless by mutual consent He requires mutual consent, in the first place, because the question is not as to the continency of one merely, but of two; and besides, he immediately adds two other exceptions. The first is, that it be done only for a time, as perpetual continency is not in their power, lest if they should venture to make an attempt beyond their power, they might fall before Satan’s stratagems. The second is, that they do not abstain from conjugal intercourse, on the ground of that abstinence being in itself a good and holy work, or as if it were the worship of God, ³⁷³³⁷³     “Un seruice agreable a Dieu;” — “A service agreeable to God.” but that they may be at leisure for better employments. Now though Paul had taken such pains in guarding this, yet Satan prevailed so far as to drive ³⁷⁴³⁷⁴     “Solicite et induit plusieurs;” — “Enticed and induced many.” many to unlawful divorce, from a corrupt desire for an unmarried life. The husband, leaving his wife, fled to the desert, that he might please God better by living as a monk. The wife, against her husband’s will, put on the veil — the badge of celibacy. Meanwhile they did not consider that by violating their marriage engagement they broke the Lord’s covenant, and by loosing the marriage tie, they cast off the Lord’s yoke.

This vice, it is true, was corrected in some measure by the ancient canons; for they prohibited a husband from leaving his wife against her will, on pretense of continency; and in like manner a wife from refusing to her husband the use of her body. In this, however, they erred — that they permitted both together to live in perpetual celibacy, as if it were lawful for men to decree anything that is contrary to the Spirit of God. Paul expressly commands, that married persons do not defraud each other, except for a time The bishops give permission to leave off the use of marriage for ever. Who does not see the manifest contrariety? Let no one, therefore, be surprised, that we make free to dissent on this point from the ancients, who, it is evident, deviated from the clear statements of the word of God.

That ye may have leisure for fasting and prayer. We must take notice, that Paul does not speak here of every kind of fasting, or every kind of prayer. That sobriety and temperance, which ought to be habitual on the part of Christians, is a kind of fasting. Prayer, too, ought to be not merely daily, but even continual. He speaks, however, of that kind of fasting which is a solemn expression of penitence, with the view of deprecating God’s anger, or by which believers prepare themselves for prayer, when they are undertaking some important business. In like manner, the kind of prayer that he speaks of is such as requires a more intense affection of the mind. ³⁷⁵³⁷⁵     “L’affection du coeur plus ardente et extraordinaire;” — “A more ardent and extraordinary affection of the mind.” See Institutes (volume 3.) For it sometimes happens, that. we require (leaving off everything else) to fast and pray; as when any calamity is impending, if it appears to be a visitation of God’s wrath; or when we are involved in any difficult matter, or when we have something of great importance to do, as, for example, the ordaining of pastors. ³⁷⁶³⁷⁶     “Comme quand on vent elire ou ordonner des pasteurs et ministres;” — “As when persons wish to elect or ordain pastors and ministers.” Now it is with propriety that the Apostle connects these two things, because fasting is a preparation for prayer, as Christ also connects them, when he says,

This kind of devils goeth not out but by fasting and prayer. (Matthew 17:21.)

When, therefore, Paul says, that ye may be at leisure, the meaning is, that having freed ourselves from all impediments, we may apply ourselves to this one thing. Now if any one objects, that the use of the marriage bed is an evil thing, inasmuch as it hinders prayer, the answer is easy — that it is not on that account worse than meat and drink, by which fasting is hindered. But it is the part of believers to consider wisely when it is time to eat and drink, and when to fast. It is also the part of the same wisdom to have intercourse with their wives when it is seasonable, and to refrain from that intercourse when they are called to be engaged otherwise.

And come together again, that Satan tempt you not Here he brings forward the reason, from ignorance of which the ancients have fallen into error, in rashly and inconsiderately approving of a vow of perpetual continency. For they reasoned in this manner: “If it is good for married persons sometimes to impose upon themselves for a time a voluntary continency with mutual consent, then, if they impose this upon themselves for ever, it will be so much the better.” But then, they did not consider how much danger was involved in this, for we give Satan an occasion for oppressing us, when we attempt anything beyond the measure of our weakness. ³⁷⁷³⁷⁷     “Par dessus nos forces, et la mesure de nostre imbecilite;” — “Beyond our strength, and the measure of our weakness.” “But we must resist Satan.” ³⁷⁸³⁷⁸     “Mais (dira quelqu’vn)il faut resister a Satan;” — “But (some will say) we must resist Satan.” What if arms and shield be wanting? “They must be sought from the Lord,” say they. But in vain shall we beseech the Lord to assist us in a rash attempt. We must, therefore, carefully observe the clause — for your incontinency: for we are exposed to Satan’s temptations in consequence of the infirmity of our flesh. If we wish to shut them out, and keep them back, it becomes us to oppose them by the remedy, with which the Lord has furnished us. Those, therefore, act a rash part, who give up the use of the marriage bed. It is as if they had made an agreement with God as to perpetual strength. ³⁷⁹³⁷⁹     “Qu’il leur donnera tousiours la puissance de s’en passer;” — “That he would give them always the power to do without it.”

6. By permission That they might not, by taking their stand upon a precept of the kind that he had prescribed, loosen unduly the restraints of lust, ³⁸⁰³⁸⁰     “Leurs affections desordonnees;” — “Their inordinate affections.” he adds a limitation — that he had written these things on account of their infirmity — that they may bear in mind that marriage is a remedy for unchastity, lest they should inordinately abuse the advantage of it, so as to gratify their desire by every means; nay more, without measure or modesty. He has it also in view to meet the cavils of the wicked, that no one might have it in his power to object in this way: “What! are you afraid that husbands and wives will not of their own accord be sufficiently inclined to carnal delight that you prompt them to it?” For even the Papists, those little saints, ³⁸¹³⁸¹     “Les hypocrites qui veulent estre estimez de petis saincts;” — “Hypocrites, who wish to be regarded as little saints.” are offended with this doctrine, and would gladly have a contest with Paul, on the ground of his keeping married persons in mutual cohabitation, and not allowing them to turn aside to a life of celibacy. He assigns, then, a reason for his doctrine, and declares, that he had not recommended connubial intercourse to married persons with the view of alluring them to delight, or as though he took pleasure in commanding it, but had considered what was required by the infirmity of those that he is addressing.

Foolish zealots ³⁸²³⁸²     “Les sots et indiscrets zelateurs;” — “Foolish and inconsiderate zealots.” for celibacy make a wrong use of both clauses of this verse; for as Paul says that he speaks by permission, they infer from this, that there is therefore something wrong in conjugal intercourse, for where there is need of pardon, ³⁸³³⁸³     “Ou permission et pardon ha lieu;” — “Where permission and pardon have place.” there must be sin. Farther, from his saying that he speaks not by commandment, they infer, that it is, therefore, a holier thing to leave off the use of marriage and turn to celibacy. To the former, I answer, that as there is, I acknowledge, an inordinate excess in all human affections, I do not deny that there is as to this matter an irregularity, (ἀταξία,) ³⁸⁴³⁸⁴     The term ἀταξία is used by our author in the Harmony (volume 1) to mean disorder, as contrasted with the orderly condition of the kingdom of God It contains an allusion to the disorderly conduct of soldiers, who quit their ranks It is used in this sense by Thucydides (7:43.) — Ed which, I allow, is vicious. ³⁸⁵³⁸⁵     “Vn appetit desmesure, lequel ie concede estre vicieux;” — “An immoderate desire, which, I allow, is vicious.” Nay more, this affection, I allow, is beyond others violent, and next to brutish. But, on the other hand, I also maintain, that whatever there is of vice or baseness, is so covered over by the honorableness of marriage, that it ceases to be a vice, or at least is not reckoned a fault by God, as Augustine elegantly discourses in his book “On the advantage of Marriage,” and frequently in other places. You may then take it briefly thus: ³⁸⁶³⁸⁶     “Pour resolution done de ce poinet en peu de paroles, disons en ceste sorte;” — “For a solution, then, of this point in a few words, let us express it in this way.” conjugal intercourse is a thing that is pure, honorable and holy, because it is a pure institution of God: the immoderate desire with which persons burn is a fault arising from the corruption of nature; but in the case of believers marriage is a veil, by which that fault is covered over, so that it no longer appears in the sight of God. To the second I answer: as the term commandment is properly applied to those things which relate to the duties of righteousness, and things in themselves pleasing to God, Paul on this account says that he does not speak by commandment He has, however, sufficiently shown previously, that the remedy, which he had enjoined, must necessarily be made use of.

7. For I should wish, that all. This is connected with the exposition of the foregoing statement; for he does not fail to intimate, what is the more convenient way, but he wishes every one to consider what has been given him. ³⁸⁷³⁸⁷     “Donne de Dieu;” — “Given by God.” Why, then, has he, a little before, spoken not by way of commandment? It is for this reason, that he does not willingly constrain them to marry, but rather desires that they may be free from that necessity. As this, however, is not free to all, he has respect to infirmity. If this passage had been duly weighed, that perverse superstition connected with the desire of celibacy, which is the root and cause of great evils, would never have gained a footing in the world. Paul here expressly declares, that every one has not a free choice in this matter, because virginity is a special gift, that is not conferred upon all indiscriminately. Nor does he teach any other doctrine than what Christ himself does, when he says, that

all men are not capable of receiving this saying.
(Matthew 19:11.)

Paul, therefore, is here an interpreter of our Lord’s words, when he says that this power has not been given to all — that of living without marriage.

What, in the meantime, has been done? Every one, without having any regard to his power, has, according to his liking, vowed perpetual continency. Nor has the error as to this matter been confined to the common people and illiterate persons; for even the most eminent doctors, devoting themselves unreservedly to the commendation of virginity, and forgetting human infirmity, have overlooked this admonition of Paul — nay rather, of Christ himself. Jerome, blinded by a zeal, I know not of what sort, does not simply fall, but rushes headlong, into false views. Virginity, I acknowledge, is an excellent gift; but keep it in view, that it is a gift. Learn, besides, from the mouth of Christ and of Paul, that it is not common to all, but is given only to a few. Guard, accordingly, against rashly devoting what is not in your own power, and what you will not obtain as a gift, if forgetful of your calling you aspire beyond your limits.

At the same time the ancients erred even in their estimate of virginity, for they extol it as if it were the most excellent of all virtues, and wish it to be regarded as the worship of God. ³⁸⁸³⁸⁸     “Comme vn service agreable a Dieu;” — “As a service agreeable to God.” Even in this there is a dangerous error; and now follows another — that, after celibacy had begun to be so much esteemed, many, vying with each other, rashly vowed perpetual continency, while scarcely the hundredth part of them were endowed with the power and gift. Hence, too, a third sprung up — that the ministers of the Church were forbidden to enter into marriage, as a kind of life unbecoming the holiness of their order. ³⁸⁹³⁸⁹     “Comme vn estat indigne et non conuenable a la sanctete de l’ordre;” — “As a condition unbefitting, and unsuitable to the holiness of their order.” As for those who, despising marriage, rashly vowed perpetual continency, God punished their presumption, first, by the secret flames of lust; ³⁹⁰³⁹⁰     “De passions et cupiditez desordonnees;” — “Of inordinate passions and lusts.” and then afterwards, by horrible acts of filthiness. The ministers of the Churches being prohibited from lawful marriage, the consequence of this tyranny was, that the Church was robbed of very many good and faithful ministers; for pious and prudent men would not ensnare themselves in this way. At length, after a long course of time, lusts, which had been previously kept under, gave forth their abominable odor. It was reckoned a small matter for those, in whom it would have been a capital crime to have a wife, to maintain with impunity concubines, that is, prostitutes; but no house was safe from the impurities of the priests. Even that was reckoned a small matter; for there sprung up monstrous enormities, which it were better to bury in eternal oblivion than to make mention of them by way of example. ³⁹¹³⁹¹     The reader will find the same subject largely treated of by our author in the Institutes, volume 3. — Ed.