19. But lest any should think that of two works, the good and the better, the rewards will be equal, on this account it was necessary to treat against those, who have so interpreted that saying of the Apostle, “But I think that this is good by reason of the present necessity,”32    1 Cor. vii. 26 as to say that virginity is of use not in order to the kingdom of heaven, but in order to this present time: as though in that eternal life, they, who had chosen this better part, would have nothing more than the rest of men. And in this discussion when we came to that saying of the same Apostle, “But such shall have tribulation of the flesh, but I spare you;”33    1 Cor. vii. 28 we fell in with other disputants, who so far from making marriage equal to perpetual virginity, altogether condemned it. For whereas both are errors, either to equal marriage to holy virginity, or to condemn it: by fleeing from one another to excess, these two errors come into open collision, in that they have been unwilling to hold the mean of truth: whereby, both by sure reason and authority of holy Scriptures, we both discover that marriage is not a sin, and yet equal it not to the good either of virginal or even of widowed chastity. Some forsooth by aiming at virginity, have thought marriage hateful even as adultery: but others, by defending marriage, would have the excellence of perpetual continence to deserve nothing more than married chastity; as though either the good of Susanna be the lowering of Mary: or the greater good of Mary ought to be the condemnation of Susanna.

CAPUT XIX.

19. Errores duo contrarii de virginitate et conjugio. Ne quis autem putaret duorum operum boni atque melioris aequalia fore praemia, propterea contra eos disserendum fuit, qui quod ait Apostolus, Existimo autem hoc bonum esse propter praesentem necessitatem, ita interpretati sunt, ut non propter regnum coelorum, sed propter saeculum praesens virginitatem utilem dicerent; tanquam in illa vita aeterna nihil caeteris amplius habituri essent, qui hoc melius elegissent. In qua disputatione cum ad illud veniremus quod idem apostolus ait, Tribulationem autem carnis habebunt hujusmodi, ego autem vobis parco; in alios litigatores incurrimus, qui non aequales perpetuae continentiae nuptias facerent, sed eas omnino damnarent. Nam cum error uterque sit, vel aequare sanctae virginitati nuptias, vel damnare: nimis invicem fugiendo , duo isti errores adversa fronte confligunt, quia veritatis medium tenere noluerunt; quo et certa ratione, et sanctarum Scripturarum auctoritate, nec peccatum esse nuptias invenimus, nec eas bono vel virginalis continentiae, vel etiam vidualis aequamus.

CAPUT XX.

Apostoli dictum, Ego autem vobis parco, perperam trahi ad nuptiarum damnationem. Alii quippe appetendo virginitatem, nuptias tanquam adulterium detestandas esse putaverunt: alii vero defendendo connubium, excellentiam perpetuae continentiae nihil mereri amplius quam conjugalem pudicitiam voluerunt; quasi vel Susannae bonum, Mariae sit humiliatio; vel Mariae majus bonum, Susannae debeat esse damnatio.