be hereafter one City of such as have one over from a living husband into marriage with
408 THE WORKS OF ST. AUGUSTIN.
subject unto one husband, Christ: so our chief-priest,®? the husband of one wife, signifies unity out of all nations, made subject unto one husband, Christ: which shall then be perfected, when He shall have unveiled the hidden things of darkness,? and shall have made manifest the thoughts of the heart, that then each may have praise from God. But now there are manifest, there are hidden, dissensions, even where charity is safe between those, who shall be hereafter one, and in one; which shall then certainly have no existence. As therefore the Sacrament of marriage with several of that time signified the multitude that should be hereafter made subject unto God in all nations of the earth, so the Sacrament of marriage with one of our times signifies the unity of us all made subject to God, which shall be hereafter in one Heavenly City. Therefore as to serve two or more, so to pass over from a living husband into marriage with another, was neither lawful then, nor is it lawful now, nor will it ever be lawful. Forsooth to apostatise from the One God, and to go into adulterous superstition of another, is ever an evil. Therefore not even for the sake of a more numerous family did our Saints do, what the Roman Cato is said to have done,® to give up his wife, during his own life, to fill even another's house with sons. Forsdoth in the marriage of one woman the sanctity of the Sacrament is of more avail than the fruitfulness of the womb, but, if the system of nature or society allow, even several under one, not without becoming beauty. For neither hath one slave so several masters, in the way that several slaves have one master. Thus we read not that any of the holy women served two or more living husbands: but we read that many females served one husband, when the social state* of that nation allowed it, and the purpose of the time persuaded to it: for neither is it contrary to the nature of marriage. For several females can conceive from one man: but one female cannot from several, (such is the power of things principal:) as many souls are rightly made subject unto one God. And on this account there is no True God of souls, save One: but one soul by means of many false gods may commit fornication, but not be made fruitful.
21. But since out of many souls there shall be hereafter one City of such as have one soul and one heart? towards God; which perfection of our unity shall be hereafter, after this sojourn in a strange land, wherein the thoughts of all shall neither be hidden one from another, nor shall be in any matter opposed one to another; on this account the Sacrament of marriage of our time hath been so reduced to one man and one wife, as that it is not lawful to ordain any as a steward of the Church, save the husband of one wife. 3 And this they have understood more acutely who have been of opinion, that neither is he to be ordained,4 who as a catechumen or as a heathen® had a second wife. For it is a matter of sacrament, not of sin. For in baptism all sins are put away. But he who said, 'Tf thou shalt have taken a wife, thou hast not sinned; and if a virgin shall have been married, she sinneth not:''® and, '* Let her do what she will, she sinneth not, if she be married,'? hath made it plain enough that marriage is no sin. But on account of the sanctity of the Sacrament, as a female, although it be as a catechumen that she hath suffered violence, cannot after Baptism be consecrated among the virgins of God: so there was no absurdity in supposing of him who had exceeded the number of one wife, not that he had committed any sin, but that he had lost a certain prescript rule" of a sacrament necessary not unto desert of good life, but unto the seal of ecclesiastic ordination; and thus, as the many wives of the old Fathers signified our future Churches out of all nations made
22. If, therefore, even they who are united in marriage only for the purpose of begetting, for which purpose marriage was instituted, are not compared with the Fathers, seeking their very sons in a way far other than do these; forasmuch as Abraham, being bidden to slay his son, fearless and devoted, spared not his only son, whom from out of great despair he had received save that he laid down his hand, when He forbade him, at Whose command he had lifted it up; it remains that we consider, whether at Jeast continent persons among us are to be compared to those Fathers who were married; unless haply now these are to be preferred to them, to whom we have not yet found persons to compare. For there was a greater good in their marriage, than is the proper good of marriage: to which without doubt the good of Continence is to be preferred: because they sought not sons from marriage by such duty as these are led by, from a certain sense of mortal nature requiring succession against decease. And, whoso denies this to be good he knows not sat lp ae Bio 5 Thus Ambrose, Verellz, and ancient Jerome, 44. ad Ocean. and harshly against Ep. to Ch. of general custom, speaks strongly this interpretation, and says, b. i. near the end, that Ruffinus had found fault with him for this. Bex. 6'7/Gor-ivil, 28,36: 7 Norneam.
t Soctetas. 2 Acts iv. 32. 31 Tim. iii. 2.
8 Antistes. 9 x Cor. iv. 5. 10 Cato mtuor, cf. Plutarch. p. 771. 11 Gen. xxii. 12.