that we are to avoid, but yet such as is a set first, pertains unto command, against
OF HOLY VIRGINITY. 421 all, although they abide in eternal life and salvation: 'For star differeth from star in brightness; so also the Resurrection of the dead.' It is,' therefore, '' good for a man so toe 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
15. After that the same Apostle adds, and says, *"* Thou art bound to a wife, seek not loosening: thou art loosed from a wife, seek not a wife.''s Of these two, that, which he set first, pertains unto command, against which it is not lawful to do. For it is not lawful to put away a wife, save because of fornication,® as the Lord Himself saith in the Gospel. But that, which he added, '' Thou art loosed from a wife, seek not a wife," is a sentence of counsel, not of command; therefore it is lawful to do, but it is better not to do. Lastly, he added straightway, '' Both if thou shalt have taken a wife, thou hast not sinned; and, if a virgin shall have been married, she sinneth not.''? But, after that former saying of his, '' Thou art bound toa wife, seek not loosening,'' he added not, did he, 'And if thou shalt have loosed, thou hast not sinned?" For he had already said above, all his dealing' calls not save unto life eternal.
14. It is, therefore, the present necessity that we are to avoid, but yet such as is a hindrance to somewhat of the good things to come; by which necessity the married life is forced to have thought of the things of the world, how to please, the husband the wife, or the wife the husband, Not that these sepatate from the kingdom of God, as there are sins, which are restrained by command, not by counsel, on this account, because it is matter of condemnation not to obey the Lord when He commands: but that, which, within the kingdom of God itself, might be more largely possessed, if there were larger thoughts how they were to please God, will assuredly be less, when as this very thing is less thought of by necessity of marriage. Therefore he says, '' Concerning virgins I have not command of the Lord.''? For whosoever obeys not a command, is guilty and liable for punishment. Wherefore, because it is not sin to marry a wife or to be married, (but if it were a sin, it would be forbidden by a ''Command,'') on this account there is no ""Command"' of the Lord concerning virgins. But since, after we have shunned or had _ forgiveness of sins, we must approach eternal life, wherein is a certain or more excellent glory, to be assigned not unto all who shall
But to these, who are in marriage, I command, not I, but the Lord, that the wife depart not from her husband: but, if she shall have departed, that she remain unmarried, or be reconciled unto her own husband;"' for it may come to pass that she depart, not through any fault of her own, but of -her husband. Then he saith, '"'And let not the man put away his wife,'' which, nevertheless, he set down of command of the Lord: nor did he then add, And, if he shall have put her away, he sinneth not. For this is a command, not to obey which is sin: not a counsel, which if you shall be unwilling to use, you will obtain less good, not do any ill. On this account, after he had said, '' Thou art loosed from a wife, seek not a wife; "? because he was not giving command, in order that there be not evil done, but was giving counsel, in order that there be done what is better: straightway he added, '' Both, if thou shalt have taken a wife, thou hast not sinned; and, if a virgin shall have been married, she sinneth not. "' live for ever, but unto certain there; in order to obtain which it is not enough to have been set free from sins, unless there be vowed unto Him, Who setteth us free, something, which it is no matter of fault not to have vowed, but matter of praise to have vowed and performed; he saith, ''I give counsel, as having obtained mercy from God that I should be faithful.'' For neither ought I to grudge faithful counsel, who not by my own merits, but by the mercy of God, am faithful. ''I think' therefore that this is good, by reason of the present necessity.'' * This, saith he, on which I have not command of the Lord, but give counsel, that is concern-
16. Yet he added, '* But such shall have tribulation of the flesh, but I spare you:''* in this manner exhorting unto virginity, and continual continence, so as some little to alarm also from marriage, with all modesty, not as from a matter evil and unlawful, but as from one burdensome and troublesome. For it is one thing to incur dishonor of the flesh, and another to have tribulation of the flesh: the ing virgins, I think to be good by reason of the present necessity. For I know what the necessity of the present time, unto which marriages serve, compels, that the things of God be less thought of than is enough for the obtaining that glory, which shall not be of
5x Cor, vil,.27. 6 Matt. xix. 9. 41 Cor. xv. 41, 42. 8 x Cor. vii 28. 71 Cor. vii. 10, 11.
3 1 Cor. vii, 26, 1 Dispensatio. 2 x Cor. vii. 25