Marriage is a remedy against fornication, and this is the subject of the chapter. This is the opinion of Clark, Henry, Whitby, Langley and others. One great evil prevailed at Corinth--a community of wives, which the apostle here calls fornication. St. Paul strikes at the very root of the evil and commands that every man have his own wife and that every woman have her own husband: that is, let every man have his own peculiar, proper and appropriate wife, and the wife her own proper, peculiar and appropriate husband. In this there is mutual appropriation and exclusiveness of right; and this command of Paul agrees with the law of Moses in Leviticus xviii, 18: "Neither shalt thou take one wife unto another," and the two are one statute, clear and unquestionable for monogamy and against polygamy. The apostle teaches the reciprocal duties of husband and wife, and the exclusive right of each. In verse four it is distinctly affirmed that the husband has exclusive power over the body of his wife, as the wife has exclusive power over the body of her husband. It is universally admitted that this passage proves the exclusive right of the husband to the wife, and by parity it also proves the exclusive right of the wife to the husband. These relations are mutual, and if the husband can claim a whole wife, the wife can claim a whole husband. She has just as good a right to a whole husband as he has a right to a whole wife. First Corinthians, 6th chapter, 15th, 16th and 17th verses says: Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ and make them the members of an harlot? God forbid. What! know ye not that he which is joined to an harlot is one body? for two (saith he) shall be one flesh. But he that is joined unto the Lord is one spirit. This passage is brought against the idea, but what are the facts? It is objected that if one flesh is conclusively expressive of wedlock, that St. Paul affirms that sexual commerce with a harlot is marriage. For argument's sake I accept the assertion. The passage in question is: "What! know ye not that he which is joined to a harlot is one body?" "For two," says he, "shall be one flesh, but he which is joined to the Lord is one spirit." Now look at the facts of the position, showing the true relation of the believer to Christ. It is illustrated under the figure of marriage. The design of this figure is to show that the believer becomes one with Christ; and the apostle further explains, in reproof of the Corinthians mingling with idolaters and adulterers, that by this mingling they become assimilated and identical. He brings up an illustration that if a man is married to a harlot, not simply joined, but cohabit with or married to a harlot, he becomes identical with her; in other words, one flesh.