But if they cannot contain, let them marry: for it is better to marry than to burn.

But if they have not continency, let them marry: for it is better to marry than to burn.

But if they do not contain themselves, let them marry. For it is better to marry than to be burnt.

But if they have not control over themselves, let them marry; for it is better to marry than to burn.

and if they have not continence, let them marry, for it is better to marry than to burn;

If, however, they cannot maintain self-control, by all means let them marry; for marriage is better than the fever of passion.

But if they have not self-control let them get married; for married life is better than the burning of desire.

But if they cannot restrain themselves, they should marry. For it is better to marry, than to be burned.

But, if they cannot control themselves, they should marry, for it is better to marry than to be consumed with passion.

But if they cannot contain While he advises to abstain from marriage, he always speaks conditionally -- if it can be done, if there is ability; but where the infirmity of the flesh does not allow of that liberty, he expressly enjoins marriage as a thing that is not in the least doubtful. For this is said by way of commandment, that no one may look upon it as mere advice. Nor is it merely fornicators that he restrains, but those also who are defiled in the sight of God by inward lust; and assuredly he that cannot contain tempts God, if he neglects the remedy of marriage. This matter requires -- not advice, but strict prohibition. For it is better There is not strictly a comparison here, inasmuch as lawful marriage is honorable in all things, (Hebrews 13:4,) but, on the other hand, to burn is a thing that is exceedingly wrong. The Apostle, however, has made use of a customary form of expression, though not strictly accurate, as we commonly say: "It is better to renounce this world that we may, along with Christ, enjoy the inheritance of the heavenly kingdom, than to perish miserably in carnal delights." I mention this, because Jerome constructs upon this passage a childish sophism [1] -- that marriage is good, inasmuch as it is not so great an evil as to burn I would say, if it were a matter of sport, that he foolishly amuses himself, but in a matter so weighty and serious, it is an impious scoff, unworthy of a man of judgment. Let it then be understood, that marriage is a good and salutary remedy, because to burn is a most base abomination in the sight of God. We must, however, define what is meant by burning; for many are stung with fleshly desires, who, nevertheless, do not require forthwith to have recourse to marriage. And to retain Paul's metaphor, it is one thing to burn and another to feel heat. Hence what Paul here calls burning, is not a mere slight feeling, but a boiling with lust, so that you cannot resist. As, however, some flatter themselves in vain, by imagining that they are entirely free from blame, if they do not yield assent to impure desire, observe that there are three successive steps of temptation. For in some cases the assaults of impure desire have so much power that the will is overcome: that is the worst kind of burning, when the heart is inflamed with lust. In some instances, while we are stung with the darts of the flesh, it is in such a manner that we make a stout resistance, and do not allow ourselves to be divested of the true love of chastity, but on the contrary, abhor all base and filthy affections. Hence all must be admonished, but especially the young, that whenever they are assailed by their fleshly inclinations, they should place the fear of God in opposition to a temptation of this sort, cut off all inlets to unchaste thoughts, entreat the Lord to give them strength to resist, and set themselves with all their might to extinguish the flames of lust. If they succeed in this struggle, let them render thanks unto the Lord, for where shall we find the man who does not experience some molestation from his flesh? but if we bridle its violence, before it has acquired the mastery, it is well. For we do not burn, though we should feel a disagreeable heat -- not that there is nothing wrong in that feeling of heat, but acknowledging before the Lord, with humility and sighing, [2] our weakness, we are meanwhile, nevertheless, of good courage. To sum up all, so long as we come off victorious in the conflict, through the Lord's grace, and Satan's darts do not make their way within, but are valiantly repelled by us, let us not become weary of the conflict. There is an intermediate kind of temptation [3] -- when a man does not indeed admit impure desire with the full assent of his mind, but at the same time is inflamed with a blind impetuosity, and is harassed in such a manner that he cannot with peace of conscience call upon God. A temptation, then, of such a kind as hinders one from calling upon God in purity, and disturbs peace of conscience, is burning, such as cannot be extinguished except by marriage. We now see, that in deliberating as to this, one must not merely consider whether he can preserve his body free from pollution: the mind also must be looked to, as we shall see in a little.

Footnotes

1 - "Vn sophisme plus que puerile;" -- "A worse than childish sophism."

2 - "Auee pleurs et humilite;" -- "With tears and humility."

3 - "Il y a vne autre espece de tentation moyenne entre les deux que i'ay dites;" -- "There is another kind of temptation, intermediate between the two, that I have mentioned."

But if they cannot contain - If they have not the gift of continence; if they cannot be secure against temptation; if they have not strength of virtue enough to preserve them from the danger of sin, and of bringing reproach and scandal on the church.
It is better - It is to be preferred.
Than to burn - The passion here referred to is often compared to a fire; see Virgil, Aeneas 4:68. It is better to marry, even with all the inconveniences attending the marriage life in a time of distress and persecution in the church 1-Corinthians 7:26, than to be the prey of raging, consuming, and exciting passions.

But if they cannot contain - If they find it inconvenient and uncomfortable to continue as widowers and widows, let them remarry.
It is better to marry than to burn - Bishop Pearce translates the original thus: For it is better to marry than to be made uneasy. Πυρουσθαι, says he, "signifies primarily to burn; but in a metaphorical sense, to be troubled, vexed, or made uneasy. So in 2-Corinthians 11:29 : Who is offended and I burn not, και ουκ εγω πυρουμαι, and I am not troubled. So in Terence, Uro hominem, is I vex him." It would be well to soften the sense of this word in reference to the subject of which the apostle speaks. He cannot mean burning with lust, no more than Virgil means so when he says, Aen. iv. ver. 68: Uritur infelix Dido, the unfortunate Dido is tormented; and in Eccl. ii. 68: Me tamen urit amor, love torments me. All this may be said with the strictest truth in such cases where the impure fire referred to above has no existence.
A curious story, which certainly casts light on the phraseology of this place, is related by Dr. Lightfoot, from the tract Kiddushin, fol. 81. "Some captive women were brought to Nehardea, and disposed in the house and the upper room of Rabbi Amram. They took away the ladder (that the women might not get down, but stay there till they were ransomed.) As one of these captives passed by the window, the light of her great beauty shined into the house. Amram (captivated) set up the ladder; and when he was got to the middle of the steps (checked by his conscience) he stopped short, and with a loud voice cried out Fire! Fire! in the house of Amram! (This he did that, the neighbors flocking in, he might be obliged to desist from the evil affection which now prevailed in him.) The rabbins ran to him, and (seeing no fire) they said, Thou hast disgraced us. To which he replied: It is better that ye be disgraced in the house of Amram in this world, then that ye be disgraced by me in the world to come. He then adjured that evil affection to go out of him, and it went out as a pillar of Fire. Amram said: Thou art Fire, and I am Flesh; yet for all that I have prevailed against thee." From this story much instruction may be derived.

But if they cannot contain, let them marry: for it is better to marry than to (g) burn.
(g) So to burn with lust, that either the will yields to the temptation, or else we cannot call upon God with a peaceful conscience.

But if they cannot contain, &c. Or "if they do not contain", as the words may be rendered, and as almost all versions do render them; if they have not the gift of continency; if they are not willing, and do not think fit to contain, for none are to be compelled; if either therefore they want a will or power to contain, let them marry; it is not only lawful for them to marry, but it is right and best for them; hence it appears that second marriages are lawful, which were condemned by some of the ancients: for it is better to marry than to burn; or be burnt; not with material fire, as Judah ordered Tamar to be brought forth and burnt with, for whoredom; nor with hell fire, the just demerit of uncleanness; but with the fire of lust itself; and so the Syriac version reads it, "it is better to marry than to be burnt" "with lust"; when persons not only find in them some lustful motions and desires, and a glowing heat of concupiscence; but are as it were all on fire with the lusts of the flesh, and in great danger of being drawn into the commission of fornication, adultery, or other pollutions, and even unnatural lusts; it is much better to enter into a marriage state, though it may have its cares, inconveniences, and difficulties, than to be under temptations and inclinations to such defilements: so the Jews often express the lust of concupiscence by fire; they tell (g) us a
"story of R. Amram, that he redeemed all the captives, men and women; and the women and the virgins dwelt in a chamber in his house alone; one time, Satan kindled in him, , "the fire of lust", and he set a ladder to go up to them, and when he came upon the steps of the ladder, he began to cry with a loud voice, , "fire in the house of Amram, fire in the house of Amram": and the men came to quench the fire, and found nothing burning; for it was only his intention to cause to cease from him the fire of lust; and his thought ceased and his mind grew cool; and they asked him, why he mocked them? he replied, for this is a greater "fire" than all the fires in the world, for it is the fire of hell:''
This story is also told in the Talmud (h), with some little variation: so we read of one that is , "inflamed" (i), or all on fire "with the corruption of nature", who does not direct his heart to God: and such a man that finds his corruptions prevail over him, he ought to marry, they say (k), as a proper remedy against it:
"he whose mind is intent upon the law continually, and learns it as Ben Azzai, and cleaves to it all his days, and does not marry a wife, there is no iniquity in his hands, and that because his corruption does not prevail over him; but if his corruption prevails over him, , "he ought to marry a wife":''
and that for the very reason the apostle here gives. The Ethiopic version reads, "it is better to marry than to commit fornication"; that and adultery both are expressed by fire and burning, with the Jews, as they prove from Hosea 7:4 (l).
(g) Caphtor, fol. 62. 1. (h) T. Bab. Kiddushin, fol. 81. 1. (i) Zohar in Leviticus. fol. 21. 1. (k) Maimon. Hilch. Ishot, c. 15. sect. 3. (l) Vet. Nizzachon, p. 43, 44.

if they cannot contain--that is, "have not continency."
burn--with the secret flame of lust, which lays waste the whole inner man. (Compare AUGUSTINE [Holy Virginity]). The dew of God's grace is needed to stifle the flame, which otherwise would thrust men at last into hell-fire.