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 were maintained on this account, because it was a crime to
wed. In the next place, because it is not by human judgment, but by
authority of Divine Scripture, that men must be exhorted unto so
excellent a gift, we must plead not in a common-place manner, or
merely by the way, that divine Scripture itself seem not to any one
in any matter to have lied. For they discourage rather than exhort
holy virgins, who compel them to continue so by passing sentence on
marriage. For whence can they feel sure that that is true, which is
written, “And he, who gives her not in marriage, does
better:”2060
if they
think that false, which yet is written close above, “Both he, who
gives his
virgin, does well?” But, if they shall without all
doubt have believed Scripture speaking of the good of
marriage,
confirmed by the same most true
authority of the
divine oracle,
they will hasten beyond unto their own better part with
glowing and confident eagerness. Wherefore we have already
spoken enough for the
business which we have taken in
hand, and, so
far as we could, have shown, that neither that saying of the
Apostle, “But I think that this is good by reason of the present
necessity,”
2061
is so to
be understood, as though in this
life holy
virgins are better than
faithful women married, but are equal in the
kingdom of
heaven, and
in a future
life: nor that other, where he saith of such as wed,
“But such shall have
tribulation of the
flesh, but I spare
you;”
2062
is to be
so understood, as though he chose rather to be
silent on, than to
speak of, the
sin and condemnation of
marriage. Forsooth two
errors, contrary the one to the other, have, through not
understanding them, taken hold of each one of these two sentences.
For that concerning the present necessity they
interpret in their
own
favor, who
contend to equal such as wed to such as wed not: but
this, where it is said, “But I spare you,” they who presume to
condemn such as wed. But we, according to the
faith and sound
doctrine of holy Scriptures, both say that
marriage is no
sin, and
yet set its good not only below virginal, but also below widowed
continence; and say that the present necessity of
married persons
is an hindrance to their
desert, not indeed unto
life eternal, but
unto an excellent
glory and
honor, which is reserved for perpetual
continence: and that at this time
marriage is not expedient
save
for such as contain not; and that on the
tribulation of the
flesh,
which cometh from the affection of the flesh, without which
marriages of incontinent persons cannot be, the Apostle neither
wished to be silent, as forewarning what was true, nor to unfold
more fully, as sparing man’s weakness.
E.C.F. INDEX & SEARCH
