Romans 7:3

And He called them, indeed, “an evil generation,” because of the quality arising from evil which had been produced in them, for wickedness is voluntary evil-doing, but “adulterous” because that when the Pharisees and Sadducees left that which is figuratively called man, the word of truth or the law, they were debauched by falsehood and the law of sin. For if there are two laws, the law in our members warring against the law of the mind, and the law of the mind, we must say that the law of the mind, that is, the spiritual, is man, to whom the soul was given by God as wife, that is, to the man who is law, according to what is written, “A wife is married to a man by God;” but the other is a paramour of the soul which is subject to it, which also on account of it is called an adulteress. …

But, even if we have seemed to touch on things too deep for our capacity in the passages, nevertheless, because of the literal expression these things must further be said, that some of the laws were written not as excellent, but as by way of accommodation to the weakness of those to whom the law was given; for something of this kind is indicated in the words, “Moses for your hardness of heart suffered you to put away your wives;” but that which is pre-eminent and superior to the law, which was written for their hardness of heart, is indicated in this, “But from the beginning it hath not been so.” But in the new covenant also there are some legal injunctions of the same order as, “Moses for your hardness of heart suffered you to put away your wives;” for example, because of our hardness of heart, it has been written on account of our weakness, “But because of fornications, let each man h …

But perhaps some Jewish man of those who dare to oppose the teaching of our Saviour will say, that when Jesus said, “Whosoever shall put away his own wife, saving for the cause of fornication, maketh her an adulteress,” He also gave permission to put away a wife like as well as Moses did, who was said by Him to have given laws for the hardness of heart of the people, and will hold that the saying, “Because he found in her an unseemly thing,” is to be reckoned as the same as fornication on account of which with good cause a wife could be cast away from her husband. But to him it must be said that, if she who committed adultery was according to the law to be stoned, clearly it is not in this sense that the unseemly thing is to be understood. …

1. Faustus said: Why do we not receive the Old Testament? Because when a vessel is full, what is poured on it is not received, but allowed to run over; and a full stomach rejects what it cannot hold. So the Jews, satisfied with the Old Testament, reject the New; and we who have received the New Testament from Christ, reject the Old. You receive both because you are only half filled with each, and the one is not completed, but corrupted by the other. For vessels half filled should not be filled up with anything of a different nature from what they already contain. If it contains wine, it should be filled up with wine, honey with honey, vinegar with vinegar. For to pour gall on honey, or water on wine, or alkalies on vinegar, is not addition, but adulteration. This is why we do not receive the Old Testament. …

39. “It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement.” This is the lesser righteousness of the Pharisees, which is not opposed by what our Lord says: “But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is loosed from her husband committeth adultery.” For He who gave the commandment that a writing of divorcement should be given, did not give the commandment that a wife should be put away; but “whosoever shall put away,” says He, “let him give her a writing of divorcement,” in order that the thought of such a writing might moderate the rash anger of him who was getting rid of his wife. …

Ver. 2, 3 . “For the woman which hath an husband is bound by the Law to her husband, so long as he liveth: but if the husband be dead, she is loosed from the Law of her husband. So then, if while her husband liveth, she be married to another man, she is called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.”

3. I find joined to your letter of inquiries a short paper containing the following words: “ask him, (that is me,) whether a woman who has left her husband on the ground that he is an adulterer and sodomite and has found herself compelled to take another may in the lifetime of him whom she first left be in communion with the church without doing penance for her fault.” As I read the case put I recall the verse “they make excuses for their sins.” We are all human and all indulgent to our own faults; and what our own will leads us to do we attribute to a necessity of nature. It is as though a young man were to say, “I am over-borne by my body, the glow of nature kindles my passions, the structure of my frame and its reproductive organs call for sexual intercourse.” Or again a murderer might say, “I was in want, I stood in need of food, I had nothing to cover me. …

14. He has ended his discussion of wedlock and virginity, and has carefully steered between the two precepts without turning to the right hand or to the left. He has followed the royal road and fulfilled the command not to be righteous over much. Now again he compares monogamy with digamy, and as he had subordinated marriage to virginity, so he makes second marriages inferior to first, and says, “A wife is bound for so long time as her husband liveth; but if the husband be dead, she is free to be married to whom she will; only in the Lord. …