Chapter XVI.—General Consistency of the Apostle.

Necessary it is, therefore, that the (character of the) apostle should be continuously pointed out to them; whom I will maintain to be such in the second of Corinthians withal, as I know (him to be) in all his letters.  (He it is) who even in the first (Epistle) was the first of all (the apostles) to dedicate the temple of God:  “Know ye not that ye are the temple of God, and that in you the Lord dwells?”161    1 Cor. iii. 16, inexactly.—who likewise, for the consecrating and purifying (of) that temple, wrote the law pertaining to the temple-keepers:  “If any shall have marred the temple of God, him shall God mar; for the temple of God is holy, which (temple) are ye.”162    Ver. 17, not quite correctly.  Come, now; who in the world has (ever) redintegrated one who has been “marred” by God (that is, delivered to Satan with a view to destruction of the flesh), after subjoining for that reason, “Let none seduce himself;”163    Ver. 18. that is, let none presume that one “marred” by God can possibly be redintegrated anew?  Just as, again, among all other crimes—nay, even before all others—when affirming that “adulterers, and fornicators, and effeminates, and co-habitors with males, will not attain the kingdom of God,” he premised, “Do not err”164    1 Cor. vi. 9, 10.—to wit, if you think they will attain it.  But to them from whom “the kingdom” is taken away, of course the life which exists in the kingdom is not permitted either.  Moreover, by superadding, “But such indeed ye have been; but ye have received ablution, but ye have been sanctified, in the Name of the Lord Jesus Christ, and in the Spirit of our God;”165    Ver. 11, inexactly. in as far as he puts on the paid side of the account such sins before baptism, in so far after baptism he determines them irremissible, if it is true, (as it is), that they are not allowed to “receive ablution” anew.  Recognise, too, in what follows, Paul (in the character of) an immoveable column of discipline and its rules:  “Meats for the belly, and the belly for meats:  God maketh a full end both of the one and of the others; but the body (is) not for fornication, but for God:”166    Ver. 13.  for “Let Us make man,” said God, “(conformable) to Our image and likeness.”  “And God made man; (conformable) to the image and likeness of God made He him.”167    Comp. Gen. i. 26, 27.  “The Lord for the body:”  yes; for “the Word was made flesh.”168    John i. 14.  “Moreover, God both raised up the Lord, and will raise up us through His own power;”169    1 Cor. vi. 14. on account, to wit, of the union of our body with Him.  And accordingly, “Know ye not your bodies (to be) members of Christ?” because Christ, too, is God’s temple.  “Overturn this temple, and I will in three days’ space resuscitate it.”170    John ii. 19.  “Taking away the members of Christ, shall I make (them) members of an harlot?  Know ye not, that whoever is agglutinated to an harlot is made one body? (for the two shall be (made) into one flesh):  but whoever is agglutinated to the Lord is one spirit?  Flee fornication.”171    1 Cor. vi. 15–17.  If revocable by pardon, in what sense am I to flee it, to turn adulterer anew?  I shall gain nothing if I do flee it:  I shall be “one body,” to which by communion I shall be agglutinated.  “Every sin which a human being may have committed is extraneous to the body; but whoever fornicateth, sinneth against his own body.”172    1 Cor. vi. 18.  And, for fear you should fly to that statement for a licence to fornication, on the ground that you will be sinning against a thing which is yours, not the Lord’s, he takes you away from yourself, and awards you, according to his previous disposition, to Christ:  “And ye are not your own;” immediately opposing (thereto), “for bought ye are with a price”—the blood, to wit, of the Lord:173    Comp. 1 Pet. i. 19; and c. vi. above, ad fin.  “glorify and extol the Lord in your body.”174    1 Cor. vi. 19, 20, not exactly.  See whether he who gives this injunction be likely to have pardoned one who has disgraced the Lord, and who has cast Him down from (the empire of) his body, and this indeed through incest.  If you wish to imbibe to the utmost all knowledge of the apostle, in order to understand with what an axe of censorship he lops, and eradicates, and extirpates, every forest of lusts, for fear of permitting aught to regain strength and sprout again; behold him desiring souls to keep a fast from the legitimate fruit of nature—the apple, I mean, of marriage:  “But with regard to what ye wrote, good it is for a man to have no contact with a woman; but, on account of fornication, let each one have his own wife:  let husband to wife, and wife to husband, render what is due.”175    1 Cor. vii. 1–3.  Who but must know that it was against his will that he relaxed the bond of this “good,” in order to prevent fornication?  But if he either has granted, or does grant, indulgence to fornication, of course he has frustrated the design of his own remedy. and will be bound forthwith to put the curb upon the nuptials of continence, if the fornication for the sake of which those nuptials are permitted shall cease to be feared.  For (a fornication) which has indulgence granted it will not be feared.  And yet he professes that he has granted the use of marriage “by way of indulgence, not of command.”176    Ib., ver. 6.  For he “wills” all to be on a level with himself.  But when things lawful are (only) granted by way of indulgence, who hope for things unlawful?  “To the unmarried” also, “and widows,” he says, “It is good, by his example, to persevere” (in their present state); “but if they were too weak, to marry; because it is preferable to marry than to bum.”177    1 Cor. vii. 8, 9.  With what fires, I pray you, is it preferable to “burn”—(the fires) of concupiscence, or (the fires) of penalty?  Nay, but if fornication is pardonable, it will not be an object of concupiscence.  But it is more (the manner) of an apostle to take forethought for the fires of penalty.  Wherefore, if it is penalty which “burns,” it follows that fornication, which penalty awaits, is not pardonable.  Meantime withal, while prohibiting divorce, he uses the Lord’s precept against adultery as an instrument for providing, in place of divorce, either perseverance in widowhood, or else a reconciliation of peace:  inasmuch as “whoever shall have dismissed a wife (for any cause) except the cause of adultery, maketh her commit adultery; and he who marrieth one dismissed by a husband committeth adultery.”178    Matt. v. 32.  What powerful remedies does the Holy Spirit furnish, to prevent, to wit, the commission anew of that which He wills not should anew be pardoned!

Now, if in all cases he says it is best for a man thus to be; “Thou art joined to a wife, seek not loosing” (that you may give no occasion to adultery); “thou art loosed from a wife, seek not a wife,” that you may reserve an opportunity for yourself:  “but withal, if thou shalt have married a wife, and if a virgin shall have married, she sinneth not; pressure, however, of the flesh such shall have,”—even here he is granting a permission by way of “sparing them.”179    1 Cor. vii. 26–28, constantly quoted in previous treatises.  On the other hand, he lays it down that “the time is wound up,” in order that even “they who have wives may be as if they had them not.”  “For the fashion of this world is passing away,”—(this world) no longer, to wit, requiring (the command), “Grow and multiply.”  Thus he wills us to pass our life “without anxiety,” because “the unmarried care about the Lord, how they may please God; the married, however, muse about the world,180    Mundo. how they may please their spouse.”181    Vers. 32, 33, loosely.  Thus he pronounces that the “preserver of a virgin” doeth “better” than her “giver in marriage.”182    1 Cor. vii. 38.  Thus, too, he discriminatingly judges her to be more blessed, who, after losing her husband subsequently to her entrance into the faith, lovingly embraces the opportunity of widowhood.183    Vers. 39, 40.  Thus he commends as Divine all these counsels of continence:  “I think,”184    Puto:  Gr. δοκῶ. he says, “I too have the Spirit of God.”185    Ver. 40 ad fin.

Who is this your most audacious asserter of all immodesty, plainly a “most faithful” advocate of the adulterous, and fornicators, and incestuous, in whose honour he has undertaken this cause against the Holy Spirit, so that he recites a false testimony from (the writings of) His apostle?  No such indulgence granted Paul, who endeavours to obliterate “necessity of the flesh” wholly from (the list of) even honourable pretexts (for marriage unions).  He does grant “indulgence,” I allow;—not to adulteries, but to nuptials.  He does “spare,” I allow;—marriages, not harlotries.  He tries to avoid giving pardon even to nature, for fear he may flatter guilt.  He is studious to put restraints upon the union which is heir to blessing, for fear that which is heir to curse be excused.  This (one possibility) was left him—to purge the flesh from (natural) dregs, for (cleanse it) from (foul) stains he cannot.  But this is the usual way with perverse and ignorant heretics; yes, and by this time even with Psychics universally:  to arm themselves with the opportune support of some one ambiguous passage, in opposition to the disciplined host of sentences of the entire document.

CAPUT XVI.

1010C

Necesse est igitur usque illis Apostolum ostendi, quem ego et in secunda Corinthiorum talem defendam, qualem in omnibus literis novi, qui et in prima, primus omnium templum Dei dedicavit: Non scitis vos templum Dei esse, et in vobis Dominum habitare (I Cor., III, 16)? qui et templo sanciendo, purificandoque aeditualem legem scripsit: Si quis templum Dei vitiaverit, vitiabit illum Deus: templum enim Dei sanctum est quod estis vos (Ibid. 17). Age jam quis omnino vitiatum Deo redintegravit, id est traditum Satanae in interitum carnis, cum idcirco substruxerit: Nemo seducat semetipsum (Ibid. 18), id est, nemo praesumat vitiatum Deo redintegrari denuo posse; sicut rursus inter caetera, imo et ante caetera, moechos et fornicatores 1010D et molles et masculorum concubitores negans regnum consecuturos, praemisit: Ne erraveritis 1011A (I Cor., VI, 9, 10), scilicet si putaveritis eos consecuturos. Quibus autem regnum adimitur, utique nec vita permittitur, quae inest regno. Etiam ingerens: Sed in haec quidem fuistis; sed abluti estis, sed sanctificati estis in nomine Domini nostri Jesu Christi, et in spiritu Dei nostri (Ibid. 11). Quanto delicta ista ante lavacrum accepto facit, tanto post lavacrum irremissibilia constituit; siquidem denuo ablui non licet. Agnosce et in sequentibus Paulum, columnam immobilem disciplinarum: Cibi ventri, et venter cibis; Deus et hunc et illos conficit; corpus autem non fornicationi, sed Deo (Ibid. 13). Faciamus enim hominem, ait Deus, ad imaginem et similitudinem nostram: et fecit hominem Deus ad imaginem et similitudinem Dei fecit illum (Gen., I, 26, 27). Dominus corpori (I Cor., VI, 13); et sermo enim, caro 1011B factus est (Jo. I, 14). Deus autem et Dominum suscitavit, et nos suscitabit per virtutem suam (I Cor., VI, 14); propter corporis scilicet nexum cum illo. Et ideo: Non scitis corpora vestra membra Christi (Ibid. 15)? quia et Christus Dei templum: Evertite templum hoc, et ego illud in triduo resuscitabo (Jo., II, 19). Auferens membra Christi, faciam membra fornicariae? Non scitis quod qui adglutinatur fornicariae, unum corpus efficitur? Erunt enim duo in unam carnem. Qui autem adglutinatur Domino, unus est spiritus. Fugite fornicationem (I Cor., VI, 15-18). Si revocabilem venia, quomodo fugiam, moechus denuo futurus? nihil profecero, si eam fugero; unum ero corpus, cui communicando adglutinabor. Omne delictum quod admiserit homo, extra corpus est; qui autem fornicatur, in corpus suum peccat (Ibid. 1011C 18). Ac ne hoc dictum in licentia fornicationis invaderes, ut in rem tuam, non Domini, delicturus, aufert te tibi, et Christo, sicut disposuerat, adjicit: Et non estis vestri; statim apponens: Empti enim estis pretio, sanguine scilicet Domini; glorificate et tollite Dominum in corpore vestro (Ibid. 19, 20). Hoc qui praecipit, vide an ignoverit ei qui dedecoravit Dominum, et qui ejecerit eum de corpore suo, et quidem per incestum. Si vis omnem notitiam Apostoli ebibere, ut intelligas quanta securi censurae omnem sylvam libidinum caedat, et eradicet, et excaudicet, ne quidquam de recidivo fruticare permittat, adspice illum a justa fruge naturae, a matrimonii dico pomo, animas jejunare cupientem. De quibus autem scripsistis, bonum est homini mulierem non contingere: sed propter fornicationem 1011D unusquisque uxorem suam habeat; vir uxori, et uxor viro debitum reddat (I Cor., VII, 1, seqq.). Hujus boni fibulam quis illum nesciat invitum relaxasse, ut fornicationi obviam isset, quam si cui indulsit vel indulget, utique consilium remedii sui infregit, et tenebitur jam fraenandis continentiae conjugiis, si fornicatio, ob quam permittuntur, non timebitur; non enim 1012A timebitur quae ignoscetur. Et tamen ignovisse se profitetur matrimonii usum, non imperasse: vult enim omnes sibi adhaerere (Ibid. 7). Si autem licita ignoscuntur, illicita qui sperant? Innuptis quoque et viduis bonum esse dicit exemplo ejus perseverare; si vero deficerent, nubere, quia praeest nubere quam uri (Ibid. 8, 9). Quibus oro ignibus deterius est uri? concupiscentiae, an poenae? Atquin, si fornicatio habet veniam, non urit concupiscentia ejus: Apostoli autem magis est poenae ignibus providere. Quod si poena est quae urit, ergo veniam non habet fornicatio, quam manet poena. Interea et divortium prohibens, pro eo aut viduitatis perseverantiam, aut reconciliationem pacis dominico praecepto adversus moechiam procurat, quia qui dimiserit uxorem praeter caussam moechiae, facit 1012B eam moechari; et qui dimissam a viro ducit, moechatur (Matth., V, 32). Quanta remedia Spiritus Sanctus instaurat, ne id scilicet denuo admittatur, quod ignosci denuo non vult! Jam si usquequaque optimum dicit homini sic esse: Junctus es uxori, ne quaesieris solutionem, ut moechiae locum non des. Solutus es ab uxore, ne quaesieris uxorem, ut opportunitatem tibi serves. Quod et si duxeris uxorem, et si nupserit virgo, non peccat; pressuram tamen carnis habebunt hujusmodi (I Cor., VII, 26 28). Et hic parcendo permittit. Caeterum, tempus in collecto constituit, ut et qui habent uxores, sic sint tanquam non habentes (Ibid. 29); praeterit enim habitus hujus mundi (Ibid. 31), jam scilicet non desiderantis: Crescite et multiplicamini (Gen., I, 28). Sic vult nos praeter sollicitudinem degere, quia innupti 1012C de Domino curent, quomodo placeant Deo; nupti vero de mundo recogitent, quomodo placeant conjugio (I Cor., VII, 32-34). Sic melius facere pronuntiat virginis conservatorem, quam erogatorem (Ibid. 40); sic et illam beatiorem decernit quae, amisso viro, fidem ingressa , amaverit occasionem viduitatis; sic haec omnia continentiae consilia ut divina commendat: Puto, inquit, et ego spiritum Dei habeo (Ibid.). Quis iste est assertor audacissimus omnis impudicitiae, moechorum et fornicatorum et incestorum plane fidelissimus advocatus, quibus honorandis suscepit hanc caussam adversus Spiritum Sanctum, ut falsum testimonium recitet de apostolo ejus? Nihil tale Paulus indulsit, qui totam carnis necessitatem de probis etiam titulis obliterare conatur. Indulget sane non adulteria, sed nuptias: 1012D parcit sane matrimoniis, non stupris: tentat ne naturae quidem ignoscere, ne culpae blandiatur; studet compescere benedictionis concubitum, ne maledictionis excusetur. Hoc ei supererat, carnem vel a sordibus purgare; a maculis enim non potest. Sed est hoc solemne perversis et idiotis et haereticis, jam et psychicis universis, alicujus capituli ancipitis occasione, adversus 1013A exercitum sententiarum instrumenti totius armari.