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:”36    1 Cor. vii. 38 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,”37    1 Cor. vii. 26 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;”38    1 Cor. vii. 28 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.

CAPUT XXI.

21. Virginitatis laudem et meritum esse majus, cum nuptiae non tanquam malae devitantur. Hic dicet aliquis: quid hoc pertinet ad sacram virginitatem, vel perpetuam continentiam, cujus praedicatio isto sermone suscepta est? Cui respondeo primo, quod superius commemoravi, ex hoc gloriam majoris illius boni esse majorem, quod ejus adipiscendae causa bonum conjugale transcenditur, non peccatum conjugii devitatur. Alioquin perpetuae continentiae non praecipue laudari, sed tantum non vituperari sufficeret; si propterea teneretur, quoniam nubere crimen esset. Deinde quia non humana sententia, sed divinae Scripturae auctoritate ad tam excellens donum homines exhortandi sunt, non mediocriter neque praetereunter agendum est, ne cuiquam ipsa divina Scriptura in aliquo mentita videatur. Dehortantur enim potius quam exhortantur virgines sacras, qui eas sic permanere nuptiarum damnatione compellunt. Unde enim confidant verum esse quod scriptum est, Et qui non dat nuptum, melius facit; si falsum putant esse quod juxta superius nihilominus scriptum est, Et qui dat virginem suam, bene facit? Si autem loquenti Scripturae de nuptiarum bono indubitanter crediderint, eadem coelestis eloquii veracissima auctoritate firmatae ad melius suum ferventi ac fidenti alacritate transcurrent. Unde jam satis pro suscepto negotio diximus, et quantum potuimus demonstravimus, nec illud quod ait Apostolus, Existimo autem hoc bonum esse propter praesentem necessitatem, sic esse accipiendum, tanquam in hoc saeculo meliores sint sacrae virgines fidelibus conjugatis, in regno autem 0407 coelorum atque in futuro saeculo pares sint: nec illud ubi ait de nubentibus, Tribulationem autem carnis habebunt hujusmodi, ego autem vobis parco (I Cor. VII, 38, 26, 28), ita intelligendum, tanquam nuptiarum peccatum et damnationem maluerit tacere quam dicere. Harum quippe duarum sententiarum singulas, duo errores sibimet contrarii non eas intelligendo tenuerunt. Illam enim de praesenti necessitate illi pro se interpretantur, qui nubentes non nubentibus aequare contendunt: hanc vero ubi dictum est, Ego autem vobis parco, illi qui nubentes damnare praesumunt. Nos autem secundum Scripturarum sanctarum fidem sanamque doctrinam, nec peccatum esse dicimus nuptias, et earum tamen bonum non solum infra virginalem, verum etiam infra vidualem continentiam constituimus; praesentemque necessitatem conjugatorum, non quidem ad vitam aeternam, verumtamen ad excellentem gloriam et honorem qui perpetuae continentiae reservatur, impedire eorum meritum dicimus; neque hoc tempore nisi eis qui se non continent nuptias expedire, tribulationemque carnis ex affectu carnali venientem, sine quo nuptiae incontinentium esse non possunt, nec tacere voluisse Apostolum vera praemonentem, nec plenius explicare hominum infirmitati parcentem.