13. Whence they are marvellously void of wisdom, who think that the good of this continence is not necessary for the sake of the kingdom of heaven, but for the sake of the present world: in that, forsooth, married persons are strained different ways by earthly cares more and more straitened, from which trouble virgins and continent persons are free: as though on this account only it were better not to be married, that the straits of this present time may be escaped, not that it is of any profit unto a future life. And, that they may not seem to have put forth this vain opinion from out the vanity of their own heart, they take the Apostle to witness, where he saith, “But concerning virgins I have not command of the Lord, but I give counsel, as having obtained mercy from God to be faithful. Therefore I think that this is good on account of the present necessity, because it is good for a man so to be.”21    1 Cor. vii. 25, 26 Lo, say they, where the Apostle shows “that this is good on account of the present necessity,” not on account of the future eternity. As though the Apostle would have regard for the present necessity, otherwise than as providing and consulting for the future; whereas all his dealing22    Dispensatio calls not save unto life eternal.

13. Unde mirabiliter desipiunt, qui putant hujus continentiae bonum non esse necessarium propter regnum coelorum, sed propter praesens saeculum; quod scilicet conjugia terrenis curis pluribus atque arctioribus distenduntur, qua molestia virgines et continentes carent: quasi ob hoc tantum melius sit non conjugari, ut hujus temporis relaxentur angustiae, non quod in futurum saeculum aliquid prosit. Hanc vanam sententiam ne cordis proprii vanitate protulisse videantur, adhibent ex Apostolo testimonium ubi ait: De virginibus autem praeceptum Domini non habeo, consilium autem do, tanquam misericordiam consecutus a Deo, ut fidelis essem. Existimo itaque hoc bonum esse propter praesentem necessitatem, quia bonum est homini sic esse (I Cor. VII, 25, 26). Ecce, inquiunt, ubi manifestat Apostolus hoc propter praesentem necessitatem bonum esse, non propter futuram aeternitatem. Quasi praesentis necessitatis rationem haberet Apostolus, nisi providens et consulens in futurum; cum omnis ejus dispensatio non nisi ad vitam aeternam vocet.