works, the good and the better, the rewards then of hidden and untrue adultery, now of
OF HOLY VIRGINITY.
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," * 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 1 spare you;"' ? 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, against one married woman, now against all; then of hidden and untrue adultery, now of true and open marriage, an accusation is laid. Then one woman, upon what the unjust elders said, now all husbands and Wives, upon what the Apostle would not say, are accused. It was, forsooth, your condemnation, say they, that he was silent on, when he said, °** But I spare you.'? Who (saith) this? Surely he, who had said above; **And, if thou shalt have taken a wife, thou hast not sinned; and, if a virgin shall have been married, she sinneth not."4 Why, therefore, wherein he hath been silent through modesty, suspect ye a charge against marriage; and wherein he hath spoken openly, recognize ye not a defense of marriage? What, doth he condemn by his silence them whom he acquitted by his words? Is it not now a milder charge, to charge Susanna, not with marriage, but with adultery itself, than to charge the doctrine of the Apostle with falsehood? What in so great peril could we do, were it not as sure and plain that chaste marriage ought not to be condemned, as it is sure and plain that holy Scripture cannot lie?
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. Inthe 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
20, Far be it, therefore, that the Apostle so said, unto such as are married or are about to marry, '' But I spare you,'' as if he were unwilling to say what punishment is due to the married in another life. Far be it that she, whom Daniel set free from temporal judgment, be cast by Paul into hell! Far be it that her husband's bed be unto her punishment before the judgment seat of Christ, keeping faith to which she chose, under false charge of adultery, to meet either danger, or death! To what effect that speech, "It is better for me to fall into your hands, than to sin in the sight of God:''3 if God had been about, not to set her free because she kept married chastity, but to condemn her because she had married? And now so often as martied chastity is by truth of holy Scripture justified against such as bring calumnies and charges against marriage, so often is Susanna by the Holy Spirit defended against false witnesses, so often is she set free from a false charge, and with much greater ado. For then true, which is written, "'And he, who gives her not in marriage, does better: ''5 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 glowAihara A ae hi eh eR te a Oe Cae ee
41 Cor. vii. 28. 5 1 Cor. vii. 38.
t x Cor, vii. 26. 2x Cor. vii. 28. Hist. of Sus. 23.