1 Corinthians 7:5
Do not deprive each other, except by mutual consent and for a time, so you may devote yourselves to prayer. Then come together again, so that Satan will not tempt you through your lack of self-control.
Sermons
Advice on Details of Christian ConductR. Tuck 1 Corinthians 7:1-7
Celibacy and MarriageH. Bremner 1 Corinthians 7:1-9
Views Concerning MarriageC. Lipscomb 1 Corinthians 7:1-11
Celibacy and MarriageH. Bremner, B. D.1 Corinthians 7:1-17
MarriageJ. Lyth, D. D.1 Corinthians 7:1-17
MarriageM. Dods, D. D.1 Corinthians 7:1-17
Paul's Conception of MarriageD. Thomas, D. D.1 Corinthians 7:1-17
Paul's View of CelibacyDean Stanley.1 Corinthians 7:1-17
Celibacy and MarriageE. Hurndall 1 Corinthians 7:1, 2, 7-9, 25-35
Marriage: its Nature and DutiesE. Hurndall 1 Corinthians 7:2-6, 10-17














The human mind is influenced by the law of action and reaction, and hence human opinion tends to extremes. Corinth was a city famous, or rather infamous, for its licentiousness; not only was society corrupt; religion sanctioned and spread the prevalent moral corruption. No place was more remarkable for the union between splendour and impurity. When a Christian community was formed at Corinth, it was natural enough that some of the old leaven of sensuality should appear and threaten to corrupt the mass. Hence the tolerance of fornication and, in one case, even of adultery and incest. But what is remarkable is that in the very same society there should be a faction or a tendency of thought and sentiment in the direction of asceticism. There were those who represented all sexual intercourse as impure, and beneath the dignity and unworldliness of spiritual men. Paul himself, though his language was afterwards coloured by sectarian transcribers of his Epistle, was evidently somewhat inclined to severity in his judgment upon the relations between man and woman. Yet in this verse he honours and authorizes the estate of marriage.

I. MARRIAGE IS AN INSTITUTION AND RELATIONSHIP BASED UPON THE DIVINE COMMAND. This cannot be questioned by those who accept the Scriptures as credible and authoritative. The primeval commandment stands upon record, and witnesses both against the unrestrained and licentious intercourse which some have defended as natural, but which is really unnatural and debasing, and also against the ascetic doctrine, to which now and again religious societies have inclined, that all sexual feeling is sinful. It is noticeable that our Lord Jesus himself repeats and sanctions the original commandment as to the lawfulness and inviolability of marriage.

II. THE EXPRESS COMMAND IS IN HARMONY WITH THE CONSTITUTION AND NATURAL ADAPTATION OF THE SEXES. There is nothing arbitrary and meaningless in the provisions of the moral law. That law is written upon the heart and conscience, upon the very bodily frame of man, and is not simply uttered in the voice of the Divine Lawgiver. Whoever studies the human constitution in body and in mind cannot fail to recognize and admire the adaptation which is embodied in the sacred ordinance of matrimony.

III. MARRIAGE IS PROMOTIVE OF SOME OF THE BEST AND PUREST AFFECTIONS OF HUMAN NATURE IN THOSE WHOM IT UNITES. There is no institution which so emphatically strikes at the very root of selfishness. The man is weaned away from the too common practice of self gratification; the woman has called forth all the latent affection and devotion of her being; and the family becomes the sphere of self denial and self sacrifice, of mutual forbearance and helpfulness. That such is always the case is not asserted; but such is the proper, and to a very large extent the actual, tendency of this institution. True, there are those among the unmarried who cherish love which animates them to many labours; but there is no room for comparison between the virtues of the married and the unmarried, inasmuch as, amongst men, those who shrink from marriage usually do so avowedly to escape serious obligations and to indulge unbridled desires.

IV. MARRIAGE IS THE BEST PRESERVATIVE AGAINST VICE AND THE BEST AID TO VIRTUE. Paul seems to have admitted the contention of his Corinthian correspondents, that in some cases it was expedient to avoid marriage, and that such a course might be admirable in the passionless and peculiarly spiritual. But what in modern English is called "common sense" was very strong in the apostle, and he gives a very plain reason for a very plain precept. In the presence of the voluptuousness of Corinth there could be little need for many words; Paul's words are few and pungent. And whilst human nature is what it is, his counsels will hold good, and those of superfine and ascetic moralists will be discredited by the facts of human life.

V. BY MARRIAGE ABE SECURED THE WELFARE OF SOCIETY AND THE PROSPERITY OF THE CHURCH. The family is the true unit in human society, and the enemy of marriage is the enemy of humanity. It is in the family that virtuous and honourable citizens are bred and reared, and there principles are instilled which are at the foundation of national stability. And the old saying is equally true, that by marriage heaven itself is replenished. It is hence that the Church draws its members and its officers; it is here that the natural life anti the eternal life are alike commenced and nurtured. - T.

She is at liberty to be married to whom she will; only in the Lord.
Let me —

I. EXPLAIN AND JUSTIFY THE RULE LAID DOWN IN THE TEXT.

1. To be in the Lord is to be a believer in Christ, to be united to Him by a living faith, and to be interested by reason of that, in all the blessings of His great salvation. In short, believers in Christ should marry believers, and none other. Now, this law does not require —(1) Perfect unanimity in religious sentiment. Creeds may differ, but hearts may be the same.(2) That both should be members of the same religious society. This is, however, exceedingly desirable, for it is unseemly, indeed, when they who are together in all the most endearing intercourse of life, go as solitary individuals to the sanctuary.(3) That both or either of the parties should be in full communion with any Christian Church. Now, I believe that a man who lives in the neglect of such communion lives in the violation of a positive command, and in the abandonment of a precious privilege, and, by so doing, subjects his Christianity to suspicion by the Church, and to animadversion from the world. Yet still, there are some who, notwithstanding this serious drawback, we are compelled to believe love the Saviour.

2. Having thus ascertained the rule, we proceed to justify it by an appeal —(1) To the reasonings of Scripture (Joshua 23:11, &c.; Ezra 9:1, 2; Deuteronomy 7:1-4). Now, if such a principle as this was thus established under a dispensation comparatively lax and dim, how much more reasonable and binding must it appear as a law of Christianity (2 Corinthians 6:14-18).(2) To history, observation, and experience. With all the excuses persons have made, and all the disinterested motives they have assigned for their conduct, did you ever know any good come of it? Scripture and the Church are big with examples of domestic misery and spiritual ruin, the result of these monstrous and unnatural connections. What became of the daughters of Lot, who preferred the sons of Sodom to the sons of God? Was there ever a greater monster, a more fearful prodigy of vice than Ahab? (see also Nehemiah 13:23-27).

3. To analogy. If you wished for a commercial partner, would you choose a man utterly averse to, or totally ignorant of, trade? Would you choose for the companion of a long journey a man whose disposition and principles were opposite to your own? Would you, as a man of taste and of education, prefer being shut up for weeks in a carriage with a fool or a clown?

4. To acknowledged obligation (1 Corinthians 6:20). And how is such a marriage to promote the glory of God?

5. To conscience — whatsoever is not of faith is sin. Now, is this of faith, the union of a believer with an infidel? — of a friend of Jesus with an enemy?

II. CONSIDER AND EXPOSE SOME OF THE MOST OBVIOUS TEMPTATIONS TO ITS VIOLATION AND THE MOST COMMON EXCUSES FOR IT.

1. Fortune. It is this which constitutes a good match.

2. Rank and station.

3. Parental advice.

4. An ill-directed but sincere attachment.

5. But some are ready to say, the object of my attachment has everything but real religion. Well, and wanting that, everything is wanting.

III. SOME HINTS OF CAUTION AND ADVICE.

1. There may be marriages within the letter of the apostolic rule, which yet are neither lovely nor of good report. There may be piety in both parties, yet —(1) Such discrepancies of age as to render the union odious.(2) Such an evident impropriety in the connection as to render it a subject of grief to the Church, and animadversion to the world.(3) Such indecorous haste in the formation of a new alliance, immediately after the dissolution of an old one, as to excite the grievest censure.

2. There may be marriages in which the law of Scripture is observed with regard to piety, but the dictates of prudence utterly disregarded. There may be marriages where there is neither strength of affection, suitableness of character, adaptation of temper, or similarity of views, sufficient to ensure permanent happiness and domestic harmony.

3. There may be cases in which it is difficult to apply the rule of Scripture, and to determine in what way to act. There may be a most distressing ambiguity about a character. It is impossible to tell how far the influence of circumstances, so peculiarly interesting, may give a more favourable appearance than actual principle would warrant: the mind perpetually alternates between hope and fear, and dares not to decide. In such a case it were well to wait and watch, and, after all, if there should be error, to err on the side of conscience and of safety. Finally, let the husband and wife, who neither of them fear God, think how terrible a thing it is to walk hand in hand to hell. Let the pious husband who has an unbelieving wife, or the pious wife who has an unbelieving husband, strive by all means, by meekness, gentleness, and affection, to win the unbelieving party to the truth (ver. 16).

(T. Raffles, LL. D.)

Essex Congregational Remembrancer.
I. THIS COMMAND MUST BE EXPLAINED.

1. In what respects it allows freedom. A believer may marry —(1) A second time. This is the particular case here referred to.(2) Under various circumstances of inequality. If he marry "in the Lord," he "is at liberty to marry whom he will." There may be inequality of mind, age, station in life. Marrying "in the Lord" is of such infinite importance that in comparison with it every other consideration is almost trivial. Yet it should be seriously considered that any great inequality, though not expressly forbidden, is yet very undesirable. The God of grace is also the God of nature — the God of order, too, and not of confusion. "All these things are lawful for me, but all these things are not expedient."

2. In what respect it binds. "Only in the Lord."(1) Only to a Christian. For a believer to marry an unconverted person may be to marry in carnality, or in covetousness, or in pride, or in the world; but certainly not in the Lord. It is against the Lord; in opposition to one of His plainest commandments, and also to all reason and propriety. Such a junction (for union it cannot be) partakes of the monstrous. For the difference between a regenerate and an unregenerate person is next to infinite (2 Corinthians 6:14-16).(2) Only as a Christian — religiously and with the fear of God. They, there-fore, who anxiously desire to marry only in the Lord, will remember that "a prudent wife (or husband) cometh from Him"; they will, therefore, by prayer seek this good gift from the only Giver.

II. THIS COMMAND MUST BE ENFORCED. Obedience here —

1. Tends to the glory of God. God is glorified in this world by the visible holiness of His people. When professors marry persons "of the world," for money, or connection, or personal attraction, how is the mouth of the ungodly opened, the Church scandalised, and the cause of Christ dishonoured!

2. Prevents many most deplorable evils. He who obeys this precept will be saved from the shame of inconsistency before the world, from the loss of the esteem of holy persons, and from the remorse of his own conscience. Even in those cases of mixed marriages where the professing partner is not drawn aside by the other into apostacy; usually, he suffers great spiritual loss, and loses all zeal in doing good. And should there be children, the mischief spreads.

3. Promotes the true interest and happiness of those who obey it. The advantages that attend the spiritual and holy union of two believing persons are inestimable. They walk together, for they are agreed. They are helpers of each other's faith and joy, being made, through grace, the instruments of each other's spiritual growth in fruitfulness and happiness. They have their sorrows; but these they lessen by dividing them, bearing each other's burden. They have their faults; but these "they confess, the one to the other, and pray one for another, that they may be healed." But among all the changing scenes of life, they have a look that penetrates "within the veil," where their union will be perfected, and crowned with immortality. Hence they habitually walk, "as being heirs together of the grace of life." If children are given to them, they cordially unite in the work of bringing them up "in the nurture and admonition of the Lord." Exhortations:

1. To Christians who are yet free to obey this command. You see what the will of the Lord is. Regard with horror the thought of being united to an unconverted person.

2. To those who have already transgressed this command. If, by having married inconsistently, you have awakened in your partner's mind the suspicion that your religion is all a delusion, now seek to dislodge that suspicion, and to implant in its stead the conviction that religion is a great reality.

3. To those who have married in accordance with this precept. "Happy are ye; for the spirit of glory and of God resteth upon you."

(Essex Congregational Remembrancer.)

But she is happier if she so abide, after my judgment.
I. IS CONDITIONAL.

1. Upon her union with Christ.

2. Upon times and circumstances.

II. CONSISTS IN —

1. Freedom and care.

2. Holy service.

3. The assurance of the Divine protection and blessing.

III. IS CONFIRMED BY —

1. Apostolic judgment.

2. Enlightened by the Spirit of God.

(J. Lyth, D. D.)

And I think also that I have the Spirit of God.
The apostle on this point does not arrogate more to himself than a view, an advice, the value of which every one can appraise at pleasure. It is evident how far he was removed from that exaltation which makes fanatics take all their ideas for revelations. Nevertheless, he certainly claims an inspiration, and traces it to the Divine Spirit. But we must beware of concluding that he did not claim, besides this, revelations of a wholly special kind. In other cases he is careful to affirm that his directions proceed "from the Lord" (1 Corinthians 14:37; 1 Corinthians 7:17). And if he thus expresses himself in connection with simple directions about public worship or Christian practice, how much more conscious was he of being the organ of a Divine revelation of a wholly personal kind when the matter in question was the very essence of "his gospel"! We are led, therefore, to distinguish three degrees of authority.

I. THE DIRECT COMMANDS OF THE LORD, which He gave during His sojourn on earth, and which Paul merely quotes without discussing their grounds (ver. 10).

II. THE APOSTOLIC COMMANDS OF THE APOSTLE, which are imposed on Churches subject to his jurisdiction, and which he gives them as the organ of a higher illumination attached to his special mission. As to these he is careful to expound their reasons, being unwilling to ask his brethren to give a blind obedience (vers. 12-17, cf 10:15).

III. THE DIRECTIONS WHICH HE GIVES AS A SIMPLE CHRISTIAN, which he himself declares to be optional, and which he leaves to the judgment of every believer (ver. 25). In the text there is a vein of irony. "Now, I hope, however, even if my apostolic authority is disputed among you, that you will not deny to me the possession of the Divine Spirit, such as you recognise in all Christians, and specially in the numerous spiritual guides to whom you give your confidence."

(Prof. Godet.).

People
Corinthians, Paul
Places
Corinth
Topics
Adversary, Agreement, Associate, Begin, Better, Consent, Deficiency, Defraud, Deprive, Depriving, Devote, Doesn't, Except, Fasting, Free, Incontinence, Incontinency, Lack, Lest, Loss, Mutual, Perhaps, Prayer, Refuse, Satan, Season, Self-control, Short, Stop, Tempt, Unless, Yourselves
Outline
1. He discusses marriage;
4. showing it to be a remedy against sinful desires,
10. and that the bond thereof ought not lightly to be dissolved.
20. Every man must be content with his vocation.
25. Virginity wherefore to be embraced;
35. and for what respects we may either marry, or abstain from marrying.

Dictionary of Bible Themes
1 Corinthians 7:5

     4122   Satan, tempter
     5773   abstinence, discipline
     5794   asceticism
     5856   extravagance
     6250   temptation, sources
     6251   temptation, resisting
     8162   spiritual vitality
     8339   self-control

1 Corinthians 7:1-5

     5735   sexuality
     5745   women

1 Corinthians 7:1-7

     5325   gifts

1 Corinthians 7:1-13

     5736   singleness

1 Corinthians 7:2-5

     5709   marriage, purpose

1 Corinthians 7:3-5

     5504   rights
     8432   fasting, practice

1 Corinthians 7:4-5

     5349   injustice, examples

Library
Forms Versus Character
'Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.'--1 COR. vii. 19. 'For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.'--GAL. v. 6. 'For neither is circumcision anything, nor uncircumcision, but a new creature.'--GAL. vi. 16 (R.V.). The great controversy which embittered so much of Paul's life, and marred so much of his activity, turned upon the question whether a heathen man could come
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Slaves and Free
'He that is called in the Lord, being a servant, is the Lord's free man: likewise also he that is called, being free, is Christ's servant.'--1 COR. vii. 22. This remarkable saying occurs in a remarkable connection, and is used for a remarkable purpose. The Apostle has been laying down the principle, that the effect of true Christianity is greatly to diminish the importance of outward circumstance. And on that principle he bases an advice, dead in the teeth of all the maxims recognised by worldly
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Christian Life
'Brethren, let every man, wherein he is called, therein abide with God.'--1 COR. vii. 24. You find that three times within the compass of a very few verses this injunction is repeated. 'As God hath distributed to every man,' says the Apostle in the seventeenth verse, 'as the Lord hath called every one, so let him walk. And so ordain I in all the churches.' Then again in the twentieth verse, 'Let every man abide in the same calling wherein he is called.' And then finally in our text. The reason for
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Marriage and Celibacy.
Preached January II, 1852. MARRIAGE AND CELIBACY. "But this I say, brethren, the time is short: it remaineth that both they that have wives be as though they had none; and they that weep as though they wept not; and they that rejoice as though they rejoiced not; and they that buy, as though they possessed not; and they that use this world as not abusing it: for the fashion of this world passeth away."--1 Corinthians vii. 29-31. The subject of our exposition last Sunday was an essential portion
Frederick W. Robertson—Sermons Preached at Brighton

A Drama in Five Acts
Dear brethren, the important lesson which we endeavor to teach this morning is just this--that because time is so short, and the things of this world so frail and fleeting, it becomes us always to look at the things which are seen in their true character, and never to build substantial hopes on unsubstantial comforts, nor seek for solid joy from unreal things. In order that I may make this matter very plain, and may be the more likely to enlist your attention, and to secure the friendship of your
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

How to Use the Present Life, and the Comforts of It.
The divisions of this chapter are,--I. The necessity and usefulness of this doctrine. Extremes to be avoided, if we would rightly use the present life and its comforts, sec. 1, 2. II. One of these extremes, viz, the intemperance of the flesh, to be carefully avoided. Four methods of doing so described in order, sec. 3-6. 1. BY such rudiments we are at the same time well instructed by Scripture in the proper use of earthly blessings, a subject which, in forming a scheme of life, is by no mean to be
Archpriest John Iliytch Sergieff—On the Christian Life

Family Religion.
"Lo! where yon cottage whitens through the green, The loveliest feature of a matchless scene; Beneath its shading elm, with pious fear, An aged mother draws her children near, While from the Holy Word, with earnest air, She teaches them the privilege of prayer. Look! how their infant eyes with rapture speak; Mark the flushed lily on the dimpled cheek; Their hearts are filled with gratitude and love, Their hopes are centered in a world above!" The Christian home demands a family religion. This makes
Samuel Philips—The Christian Home

The Apostolic Scriptures.
"And I think that I also have the Spirit of God."--1 Cor. vii. 40. We have seen that the apostolate has an extraordinary significance and occupies a unique position. This position is twofold, viz., temporary, with reference to the founding of the first churches, and permanent, with regard to the churches of all ages. The first must necessarily be temporary, for what was then accomplished can not be repeated. A tree can be planted only once; an organism can be born only once; the planting or founding
Abraham Kuyper—The Work of the Holy Spirit

It Is, Therefore, the Present Necessity that we are to Avoid...
14. It is, therefore, the present necessity that we are to avoid, but yet such as is a hindrance to somewhat of the good things to come; by which necessity the married life is forced to have thought of the things of the world, how to please, the husband the wife or the wife the husband. Not that these separate from the kingdom of God, as there are sins, which are restrained by command, not by counsel, on this account, because it is matter of condemnation not to obey the Lord when He commands: but
St. Augustine—Of Holy Virginity.

But Lest any Should Think that of Two Works...
19. But lest any should think that of two works, the good and the better, the rewards will be equal, on this account it was necessary to treat against those, who have so interpreted that saying of the Apostle, "But I think that this is good by reason of the present necessity," [2056] as to say that virginity is of use not in order to the kingdom of heaven, but in order to this present time: as though in that eternal life, they, who had chosen this better part, would have nothing more than the rest
St. Augustine—Of Holy Virginity.

After that the Same Apostle Adds, and Says...
15. After that the same Apostle adds, and says, "Thou art bound to a wife, seek not loosening: thou art loosed from a wife, seek not a wife." [2050] Of these two, that, which be set first, pertains unto command, against which it is not lawful to do. For it is not lawful to put away a wife, save because of fornication, [2051] as the Lord Himself saith in the Gospel. But that, which he added, "Thou art loosed from a wife, seek not a wife," is a sentence of counsel, not of command; therefore it is lawful
St. Augustine—Of Holy Virginity.

Yet He Added, "But Such Shall have Tribulation of the Flesh...
16. Yet he added, "But such shall have tribulation of the flesh, but I spare you:" [2053] in this manner exhorting unto virginity, and continual continence, so as some little to alarm also from marriage, with all modesty, not as from a matter evil and unlawful, but as from one burdensome and troublesome. For it is one thing to incur dishonor of the flesh, and another to have tribulation of the flesh: the one is matter of crime to do, the other of labor to suffer, which for the most part men refuse
St. Augustine—Of Holy Virginity.

Far be It, Therefore, that the Apostle So Said...
20. Far be it, therefore, that the Apostle so said, unto such as are married or are about to marry, "But I spare you," as if he were unwilling to say what punishment is due to the married in another life. Far be it that she, whom Daniel set free from temporal judgment, be cast by Paul into hell! Far be it that her husband's bed be unto her punishment before the judgment seat of Christ, keeping faith to which she chose, under false charge of adultery, to meet either danger, or death! To what effect
St. Augustine—Of Holy Virginity.

For not Even Herein Ought Such as are Married to Compare Themselves with The...
10. For not even herein ought such as are married to compare themselves with the deserts of the continent, in that of them virgins are born: for this is not a good of marriage, but of nature: which was so ordered of God, as that of every sexual intercourse whatever of the two sexes of human kind, whether in due order and honest, or base and unlawful, there is born no female save a virgin, yet is none born a sacred virgin: so it is brought to pass that a virgin is born even of fornication, but a sacred
St. Augustine—Of Holy Virginity.

Here Some one Will Say, what Has this to do with Holy virginity...
21. Here some one will say, What has this to do with holy virginity, or perpetual continence, the setting forth of which was undertaken in this discourse? To whom I make answer in the first place, what I mentioned above, that the glory of that greater good is greater from the fact that, in order to obtain it, the good of married life is surmounted, not the sin of marriage shunned. Otherwise it would be enough for perpetual continence, not to be specially praised, but only not to be blamed: if it
St. Augustine—Of Holy Virginity.

Let Marriages Possess their Own Good, not that they Beget Sons...
12. Let marriages possess their own good, not that they beget sons, but that honestly, that lawfully, that modestly, that in a spirit of fellowship they beget them, and educate them, after they have been begotten, with cooperation, with wholesome teaching, and earnest purpose: in that they keep the faith of the couch one with another; in that they violate not the sacrament of wedlock. All these, however, are offices of human duty: but virginal chastity and freedom through pious continence from all
St. Augustine—Of Holy Virginity.

And Now by Plainest Witnesses of Divine Scriptures...
22. And now by plainest witnesses of divine Scriptures, such as according to the small measure of our memory we shall be able to remember, let it more clearly appear, that, not on account of the present life of this world, but on account of that future life which is promised in the kingdom of heaven, we are to choose perpetual continence. But who but must observe this in that which the same Apostle says a little after, "Whoso is without a wife has thought of the things of the Lord, how to please
St. Augustine—Of Holy Virginity.

And not Without Just Cause a Doubt is Raised...
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 thought so to be. For neither doth that, which he saith of unmarried women, "She, that is unmarried, thinkest of the things of the Lord, to be holy both in body and spirit:" [1973] pertain unto all unmarried women: whereas there are certain widows who are dead, who live in delights. However, so far as regards a certain distinction and, as it were, character
St. Augustine—On the Good of Marriage

And yet not to These Themselves is Marriage a Sin...
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 a sin. 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;" [1966] and, "If thou shalt have taken a wife, thou hast not sinned: and, if a virgin shall have been married, she sinneth not." [1967] Hence surely it is not lawful now to doubt that marriage
St. Augustine—On the Good of Marriage

There is this Further, that in that Very Debt which Married Persons Pay One...
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 and incontinence, yet they owe faith alike one to another. Unto which faith the Apostle allows so great right, as to call it "power," saying, "The woman hath not power of her own body, but the man; again in like manner also the man hath not power of his own body, but the woman." [1943] But the violation of this faith is called adultery, when either
St. Augustine—On the Good of Marriage

Further, in the Very Case of the More Immoderate Requirement of the Due Of...
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 allows to them by way of leave, that they have intercourse also beside the cause of begetting children; although evil habits impel them to such intercourse, yet marriage guards them from adultery or fornication. For neither is that committed because of marriage, but is pardoned because of marriage. Therefore married persons owe one another not only
St. Augustine—On the Good of Marriage

Therefore the Good of Marriage Throughout all Nations and all Men Stands in The...
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 pertains unto the People of God, also in the sanctity of the Sacrament, by reason of which it is unlawful for one who leaves her husband, even when she has been put away, to be married to another, so long as her husband lives, no not even for the sake of bearing children: and, whereas this is the alone cause, wherefore marriage takes place, not even where
St. Augustine—On the Good of Marriage

Therefore as Many Women as There are Now...
19. Therefore as many women as there are now, unto whom it is said, "if they contain not, let them be married, [1986] ^" are not to be compared to the holy women then, even when they married. Marriage itself indeed in all nations is for the same cause of begetting sons, and of what character soever these may be afterward, yet was marriage for this purpose instituted, that they may be born in due and honest order. But men, who contain not, as it were ascend unto marriage by a step of honesty: but
St. Augustine—On the Good of Marriage

But I Marvel, If, as it is Allowed to Put Away a Wife Who...
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 Scripture causes a hard knot in this matter, in that the Apostle says, that, by commandment of the Lord, the wife ought not to depart from her husband, but, in case she shall have departed, to remain unmarried, or to be reconciled to her husband; [1950] whereas surely she ought not to depart and remain unmarried, save from an husband that is an adulterer,
St. Augustine—On the Good of Marriage

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