Commentary on 1 Corinthians (Super I Epistolam ad Corinthios Lectura)

After the Apostle rebuked the fornicator and those who tolerated him, here he turns to treat of marriage. And concerning this he does three things. First he determines concerning the married and those joined in matrimony; second, concerning virgins, at but concerning virgins, etc.; third, concerning widows, at a woman is bound, etc.

Concerning the first he does two things. First he instructs those who are not joined in matrimony, namely whether they ought to contract marriage; second he clarifies what he had said, at but this I say, etc.

Concerning the first he does two things. First he shows what in this matter is good in itself; second, what is necessary, at but because of fornication, etc.

Concerning the first it must be considered that in detestation of fornication, against which he had already spoken, certain people, not having a zeal for God according to knowledge, proceeded so far that they even condemned marriage, according to that word of 1 Tim. 4:2: in the hypocrisy of those speaking a lie, forbidding to marry. And because this seemed harsh to the faithful Corinthians, they wrote to the Apostle about this, seeking his judgment, and therefore the Apostle answers them: thus I have reproved the things you do. But concerning the things you wrote to me, I answer, as to marriage, it is good for a man not to touch a woman.

Concerning this it must be noted that woman was given to man as a help for generation; and in this the generative power differs from the nutritive, because the nutritive power serves man for the preservation of the individual; hence it is good for man to make use of nourishment, because by this his life is preserved; but the generative power does not serve man for the preservation of the individual, but for the preservation of the species. Hence it cannot be said that it is good for man, with a view to his own individual, to touch a woman — first indeed as regards the soul, because, as Augustine says in the Soliloquies, nothing so casts down the soul from the citadel of its virtue as that contact of bodies, without which a wife cannot be had; and therefore in Ex. 19:15 it is said to the people about to receive the law of God: be ready against the third day, and do not come near your wives. In 1 Kings 21:4 Abimelech said to David: if the young men are clean, especially from women, let them eat the holy bread. Second, as regards the body, because through marriage a man subjects himself to the power of his wife, making himself from free a servant. But this servitude, above all others, is bitter. Hence also in Eccle. 7:27 it is said: I have found a woman more bitter than death. Third, as regards external things, in the occupation of which a man must necessarily be entangled who has a wife and children to be nourished, whereas it is said in 2 Tim. 2:4: no man serving as a soldier for God entangles himself in secular affairs, that he may please him to whom he has proved himself.

Then when he says because of fornication, etc., he shows what in this matter is necessary. First as regards the contracting of marriage; second as regards the act of marriage already contracted, at to the wife the husband the due, etc.

Concerning the first it must be considered that the act of the generative power is ordered to the preservation of the species through the generation of children, and because woman was given to man as a help for generation, the first necessity of touching a woman is for the procreation of children. Hence in Gen. 1:27f. it is said: male and female he created them, and God blessed them, and said: increase and multiply, and fill the earth. But this necessity had to do with the institution of the human race, for as long as it was necessary for the people of God to be multiplied through succession of the flesh. But the Apostle, considering that the human race is now multiplied and that the people of God is now increased, not by propagation of the flesh, but by generation which is from water and the Holy Spirit, as is said in John 3:5, passed over this necessity, namely that for which marriage had first been instituted for the office of nature, and sets forth a second necessity, according to which it is instituted as a remedy for fault. For because carnal concupiscence still remains in the faithful after Baptism, although it does not dominate, it incites men most of all to venereal acts because of the vehemence of the delight. And because it belongs to a greater virtue to overcome this concupiscence entirely than can befit all men, according to that word of Matt. 19:11: not all receive this word, it is necessary that in part concupiscence be yielded to, and in part overcome; which indeed happens when the act of generation is ordered by reason, and man is not led wholly by concupiscence, but rather concupiscence is subjected to reason.

Now natural reason holds this, that man should use the act of generation according as it befits the generation and education of children. Now this is found among brute animals, that in whatever species of animals the female alone does not suffice for the rearing of the offspring, the male together with the female nourishes the offspring; and for this it is required that the male know his own offspring. And therefore in all such animals, as is clear in doves, turtledoves, and the like, a care for the rearing of offspring is naturally implanted. And because of this, among such animals there are not wandering and indiscriminate matings, from which uncertainty of offspring would follow; but a determinate male is joined to a determinate female, not indiscriminately any to any, as happens among dogs and other such animals, in which the female alone nourishes the offspring. But most of all in the human species is the male required for the rearing of offspring, which is attended to not only as regards the nourishment of the body, but more as regards the nourishment of the soul, according to that word of Heb. 12:9: we have indeed had fathers of our flesh as instructors, and we reverenced them; and therefore natural reason dictates that in the human species there should not be wandering and uncertain matings, such as are the matings of fornicators, but that there should be determinate men joined to a determinate woman, which determination indeed comes about through the law of marriage.

Thus therefore marriage has a threefold good: the first indeed which is for the office of nature, namely inasmuch as it is ordered to the generation and rearing of offspring, and this good is the good of offspring. The second good it has inasmuch as it is a remedy for concupiscence, which namely is restricted to a determinate person, and this good is called fidelity, which namely the husband keeps toward his wife, not going to another, and likewise the wife toward the husband. The third good it has, inasmuch as it is contracted in the faith of Christ, which good indeed is called sacrament, insofar as it signifies the conjunction of Christ and the Church, according to that word of Eph. 5:32: this is a great sacrament, but I speak in Christ and the Church.

This therefore is what he says: it has been said that it is good for a man not to touch a woman, but because not all men are suited to this good, let each man, because of fornication, namely to be avoided, have his own wife, that is, one determinate for himself, so that wandering and uncertain matings, which pertain to fornication, may be removed. Hence also Prov. 5:18: rejoice with the wife of your youth, and afterward it is added: why are you seduced, my son, by a strange woman?

Then when he says let the husband render to the wife her due, etc., he treats of the use of marriage already contracted. And first he treats of rendering the debt; second of the suspension of the debt, at do not defraud, etc.

Concerning the first he does two things. First he sets forth what he intends, saying: it has been said that the husband should have a wife, and the wife a husband; but the reason for having this is that the husband should render the debt to the wife, namely of his own body through carnal union, and likewise also the wife to the husband, because as regards this they are judged as equals. Hence woman was not formed from the feet of man as a handmaid, nor from the head as a mistress, but from the side as a companion, as is read in Gen. 2:21. Hence also they ought mutually to render the debt to each other, according to that word of Rom. 13:7: render to all their dues.

Second he assigns the reason for the debt, saying the wife does not have power over her own body, namely as regards the act of generation, so that she could by her own judgment either abstain, or give herself to another; but the husband, namely has power over his own body, as regards the use of carnal union, and therefore the wife ought to offer to the husband the service of her own body. But likewise the husband also does not have power over his own body, but the wife, etc. Hence he too ought to offer the service of his own body to the wife, when a lawful impediment ceases. Hence also in Gen. 2:24 it is said: he shall cleave to his wife, and they shall be two in one flesh.

Then when he says do not defraud one another, etc., he treats of the suspension of rendering the debt. And first he shows how the conjugal act ought to be suspended. Concerning this he teaches that one thing is to be guarded against, namely that this not be done by fraud, saying do not defraud one another, that is, that the husband should not wish to abstain while the wife is unwilling, or even the reverse. This the Apostle calls fraud, because one withholds from the other what is owed to him, which pertains to fraud no less in the marriage act than in other matters. Hence also in Prov. 12:27 it is said: the fraudulent man shall not find gain, because namely he who by such fraud offers continence to God does not gain the merit of eternal life. For as Augustine says, God does not wish such gain to be compensated by such loss, that while one of the spouses abstains, the other being unwilling, that one falls into damnable corruptions.

But he teaches three things to be observed in such a suspension: the first of which is that it be done by common consent. Hence he says unless perhaps by consent. Hence it is said in Ecclus. 25:1f.: in three things my spirit is well pleased, which are approved before God and men: concord of brothers, and love of neighbors, husband and wife agreeing well together. The second is, that it be for a fixed time. Hence he adds unless perhaps for a time, according to that word of Eccle. 3:5: a time to embrace, and a time to be far from embraces. The third is, that this be done for a due end, namely for the sake of spiritual acts, to which continence renders one more apt. Hence he adds that you may be free for prayer, according to that word of Joel 2:14: sacrifice and libation to the Lord our God, and afterward it is added: let the bridegroom go forth from his chamber, and the bride from her bridal chamber.

Second he treats of the resuming of the conjugal act; and first he sets down the teaching, saying return again to the same, namely that you render the debt to one another, the time of prayer being finished. Hence also in 3 Kings 8:66 it is said, that when the solemnities of the dedication had been celebrated, they went away rejoicing to their own tents.

Second he assigns the reason for the teaching. For he does not say this as though it were necessary for salvation, but for avoiding danger. Hence he adds lest Satan tempt you, that is, lest by his temptation he cast you down; just as it is also said in 1 Thess. 3:5: lest perhaps he who tempts should have tempted you, and our labor be in vain. But the temptation of Satan is not to be feared by the strong, of whom it is said in 1 John 2:14: I write to you, young men, because you are strong, and the word of God abides in you, and you have overcome the wicked one. But it is to be feared by the weak, hence he adds because of your incontinence, that is, because of proneness to incontinence, from which it happens that the Devil, by tempting, casts man down, and is provoked to tempt, according to that word of the last chapter of 1 Peter: he goes about seeking whom he may devour.

Then when he says but this I say, etc., he clarifies in what sense the foregoing are to be understood, and first he does what has been said; second he assigns the reason, at but I would, etc.; third he explains what he had said, at but I say, etc.

He says therefore first: I said, that each man should have his own wife, and each woman her own husband, and again that after the continence of a determined time, you should return again to the same. But this I say according to indulgence, that is, sparing your weakness, not according to command, as though it were namely necessary for you unto salvation. For certain things are to be indulged to subjects because of their weakness, and they are not to be compelled to good things by command. Hence against certain prelates it is said in Ezek. 34:4f.: you commanded them with austerity, and with power, and my flocks were scattered.

But the Apostle seems to speak inappropriately; for indulgence is only concerning sin. Through this, therefore, that the Apostle says he has granted marriage according to indulgence, he seems to express that marriage is sin. But to this it can be answered in two ways. In one way, that indulgence here be taken for permission. Now there is a twofold permission: one indeed concerning a lesser evil, as it is said in Matt. 19:8, that Moses permitted the Jews to give a bill of divorce because of the hardness of their heart, namely to avoid wife-killing, to which they were prone. For such a permission is not made in the New Testament, because of its perfection, according to that word of Heb. 6:1: let us be carried on to perfection. But the other is a permission concerning a lesser good, namely when man is not compelled by precept to a greater good; and in this way the Apostle here indulges, that is, permits marriage, which is a lesser good than virginity, which is not commanded, and which is the greater good.

In another way, indulgence can be taken insofar as it regards fault, according to that word of Is. 26:15: you have been indulgent, Lord, you have been indulgent to the nation. And according to this, indulgence is referred to the conjugal act according as it has a venial fault attached, yet on account of the goods of marriage, without which it would be mortal. Hence it must be considered that the conjugal act is sometimes indeed meritorious, and without any fault mortal or venial, as for instance when it is ordered to the good of offspring to be procreated and educated for the worship of God: for thus it is an act of religion; or when it is done for the sake of rendering the debt: for thus it is an act of justice. But every act of virtue is meritorious, if it be with charity. But sometimes it is with venial fault, namely when someone is roused to the marital act by concupiscence, which nevertheless stays within the limits of marriage, namely so that he is content with his wife alone. But sometimes it is a mortal fault, as when concupiscence is carried outside the limits of marriage, namely when someone approaches his wife, being equally willing or more willing to approach another. In the first way, therefore, the act of marriage does not require indulgence; in the second way it has indulgence insofar as someone consenting to concupiscence toward his wife does not become guilty of mortal sin; in the third way it has no indulgence at all.

Then when he says but I would, etc., he assigns the reason for what he had said, and first why he does not speak according to command; second why he speaks according to indulgence, at but each one, etc.

Concerning the first it must be considered that no wise man commands that whose contrary he wills more to be done. Therefore the Apostle does not command that men contract marriage, or make use of marriage once contracted, because he wills more that men should abstain. And this is what he says, but I would that all, men, be as I myself am, namely that they should abstain, as I abstain. And likewise he says in Acts 26:29: I wish before God, for all who hear, to become such as I am.

But against this it seems to be, that if all men were to abstain, as the Apostle abstained, generation would have ceased, and thus the number of the elect would not have been fulfilled, which would be against the divine disposition. Some say that it had been revealed to the Apostle, that if all men were to be saved living in continence, as he himself lived, it would suffice to fulfill the number of the elect. But this is supported by no authority; and therefore it can be said, that the Apostle willed all to be continent, namely because he willed this concerning each individually, yet he did not will that all should be continent at the same time. Or it can be said, and better, that he willed all men to be continent by an antecedent will, just as he himself says in 1 Tim. 2:4, that God wills all men to be saved, but not by a consequent will, by which God wills to save certain ones, namely the predestined, and to damn certain ones, namely the reprobate, according to that word of Mal. 1:2f.: Jacob I have loved, but Esau I have held in hatred. Now the antecedent will concerns that which, considered absolutely, is better, such as that all men be saved, or continent; but the consequent will concerns that which is better, the circumstances of persons and affairs being considered, and according to this God wills to damn certain ones, and the Apostle wills certain ones to be joined in marriage.

Then when he says but each one, he assigns the reason why he permitted marriage according to indulgence, namely because not everyone has received from God a gift of such great virtue, that he could abstain entirely, just as also the Lord said in Matt. 19:11: not all receive this word, but he who can receive it, let him receive it. And this is what he says: I would indeed that all be continent, but each one has his own, that is, according to a certain measure, gift from God, one indeed thus, for instance that he serve God in virginity, another indeed thus, that is, that he serve God in marriage, according to that word of Matt. 25:15: to one he gave five talents, to another indeed two, to another indeed one, to each according to his own capacity. And Wis. 8:21: I knew that I could not otherwise be continent, unless God gave it, and this very thing belonged to wisdom, to know whose gift this was.

Then when he says but I say, etc., he explains what he had said obscurely. And first as regards what he had said: I would that all men be as I myself am, because namely this is better absolutely. Hence he says but I say, namely by way of explanation, to the unmarried, that is, to virgins, and to widows: it is good for them if they so remain, namely continent, as I am, according to that word of Wis. 4:1: how beautiful is the chaste generation with glory. Second as regards what he had said: but each one, etc., as if he were to say: because not everyone has received this gift from God, that he should abstain. Hence he says that if they do not contain, that is, if they have not received the gift of continence, let them marry, that is, let them be joined in marriage, according to that word of 1 Tim. 5:14: I would that the young marry.

And he assigns the reason, adding for it is better to marry than to burn, that is, to be overcome by concupiscence. For concupiscence is a certain harmful heat; he therefore who is attacked by concupiscence does indeed grow warm, but is not burned, unless, overcome by concupiscence, he loses the moisture of grace. Hence in Job 31:12 it is said: it is a fire devouring even to destruction, and rooting up all the increase. But here it must be noted that the Apostle uses an improper comparison; for to marry is good, although a lesser good, but to burn is an evil. It is better therefore, that is, more to be tolerated, that a man should have a lesser good, than that he should incur the evil of incontinence; and this is what he said above, because of fornication, namely to be avoided, let each man have his own wife, etc., and afterward: lest Satan tempt you because of your incontinence.

Prior to this the Apostle set down instructions concerning the contracting of marriage; here he instructs those who have already contracted marriage about not dissolving the marriage. And first he teaches those who are joined in marriage that they should remain in marriage; secondly he sets down a useful teaching applicable to all the states or conditions of men, at the place *each one, as God has called him*, etc. Concerning the first he does two things: first he treats of the indissolubility of marriage as regards those who are of one worship; secondly as regards those who are in unequal worship, at the place *for to the rest I say*, etc. Concerning the first he does two things: first he sets down the precept concerning the indissolubility of marriage; secondly he teaches what is to be observed when a marriage is in some way separated, at the place *but if she depart*, etc. He says therefore first: I said to the unmarried, that is, to virgins and widows, that it is better for them if they so remain; but to those who are joined in marriage the same condition does not apply: for to these I charge, not I, that is, not by an authority given to me, but the Lord, this he has commanded.

Saying, in Matthew XIX: those whom God has joined, let man not separate. I command, I say, that the wife not depart from the husband, and it is to be understood as excepted, the cause of fornication, which Christ excepted, and here it is passed over in silence, because it is very well known. The Lord excepted this alone; all other troubles he commands to be borne firmly for the fidelity of marriage. Matthew XIX: whoever shall put away his wife and marry another, except for the cause of fornication, commits adultery. But what is said here, according to the Gloss of Augustine, is understood of those joined in matrimony, of whom each is a believer. But if she shall have departed, namely on account of the cause of fornication, I command, I say, that she remain unmarried, while the husband is living, because if the marriage is dissolved as to the bed, it is not however dissolved as to the bond, or be reconciled to her husband, namely if the husband does not restrain himself. And likewise let the husband not put away the wife, except on account of the cause of fornication. A like form is observed in the husband and in the wife. Whence it is to be supplied, what he had premised about the wife, namely that if she departs altogether, she is not to marry another, or she is to be reconciled to the husband. But Ambrose seems to say the contrary on this passage. Whence he says: therefore he does not add concerning the husband as concerning the wife, because it is lawful for the husband to marry another, since the inferior does not entirely use this law which the superior does. But the Master says this was inserted by forgers, and therefore it is to be held in no way. It is to be noted here that there are seven cases in which a husband cannot, on account of the cause of fornication, put away his wife. The first case is when he himself has prostituted her; the second, when he himself has committed fornication with another; the third, when he himself gave her occasion of fornicating, as when he does not wish to render the debt; the fourth, when she, believing probably that her husband was dead, married another; the fifth, when she was violently overpowered by someone; the sixth, when, under the appearance of her own husband, she was known by another; the seventh, when she was manifestly caught by the husband after adultery, and nevertheless was retained. Then when he says for to the rest I say, etc., he treats of the inseparability of marriage of persons of unequal worship, when one is a believer, the other not. Where first he says that the believer should not put away the unbeliever willing to cohabit without insult to the Creator; second, that if he is not willing, the believer is not bound to follow him, but can marry another, there but if the unbeliever departs, etc.; third, that unless the unbeliever departs first, the believer ought patiently to remain together, there for whence, woman, etc. In the first, first he sets down the admonition; second the reason for the admonition, there for is sanctified, etc. In the first, first he speaks generally to both men and women; second specifically to men, there if any brother, etc.; third specifically to women, there and if any woman, etc. He says therefore for to the rest, that is, where not both are believers, but one a believer, the other an unbeliever, I say, I myself, counseling not commanding, not the Lord — he did not say this with his own mouth. As if he should say: and this I say from God, although he himself does not say this with his own mouth. I say, I say, this: if any brother, a believer, namely converted to the faith within the marriage. For this is understood of those who contracted marriage in unbelief, not of those in disparity of worship; for then there would be no marriage at all, but they would have to be separated, as Ezra did in Ezra X. If any, I say, has such an unbelieving wife, and she consents to dwell with him, without insult namely to the Creator, let him not put her away; it is a counsel, not a precept, so that one who does the contrary is not a transgressor, according to the Gloss. Then when he says and if any woman, here he speaks specifically to women, where first he supposes faith in one, when he says and if any woman; second unbelief in the other, when he adds has an unbelieving husband; third the unbeliever's will to cohabit, there and he consents; fourth he counsels the believer to remain together with him, there let her not put him away. He says therefore: and likewise if any believing woman has an unbelieving husband, and he consents to dwell with her without insult to the Creator; for if he should not wish to cohabit without insult to the name of Christ, the believer ought to put him away, because insult to the Creator dissolves the marriage, according to the Gloss, and the believer can then contract another marriage. If, I say, it is so, let her not put away the husband: it is a counsel, not a precept; for it is lawful for the believer to put away the unbeliever, but then it was not expedient. Then when he says for sanctified is the husband, the admonition having been set down, here he sets down the reason for the admonition, where he first alleges an example; second a danger, there otherwise, etc.; third a fruit, there but now they are holy, etc. In the first he first gives an example concerning the unbelieving husband, second concerning the wife, there: and sanctified is the woman, etc. He says therefore, sanctified is, as if he should say: let the believer not put away the unbeliever willing to cohabit; I say this for this reason, for sanctified is, etc. This is read in two ways. In the first way thus: for sanctified is the unbelieving husband, at times, through the believing wife; that is, it sometimes happens that one is converted to the faith through the other, and thus is sanctified; and this had perhaps already happened, just as Sisinnius was converted through Theodora at Rome in the time of Clement. And likewise sanctified is the unbelieving wife through the believing husband, namely through his admonition and teaching. In the other way it is read thus: thus let the believer not put away the unbeliever, for sanctified is the husband, etc., that is, the believer contracts no uncleanness from cohabitation or from union with the unbeliever, but keeps true chastity, according to Augustine. Then when he says otherwise the children, etc., this is read in two ways: in one way of children yet to be born; in the other way of those already born. In the first way thus: otherwise, namely if you depart, and you are joined to others, your children, who would be born of this union, would be unclean, namely illegitimate, because not from a lawful marriage. But now, if you remain, they are holy, that is, clean, because born of lawful marriages. In the second way it is read thus: otherwise, namely if you depart, your children, already born, would be unclean, that is, they would remain in unbelief, following namely the greater part, which was then of unbelievers; but now, if you remain, they are holy, that is, they become Christians. Then when he says sanctified is the unbelieving husband through the believing wife. Theme on the feast of blessed Cecilia, who converted her husband to the faith. Among all the things which guide a man on the way of salvation, the chief is to follow the society of the saints. This the Psalmist shows by word, when he says: with the holy you will be holy, etc.; this Cecilia showed by deed, according to what is said here: sanctified is the husband, etc.; in which words three things commend her, namely nature, grace, and teaching. Human nature, which is noted in the woman; grace, which is noted in the sanctification of the husband, so that she is noble to herself by nature, humble to God by faith, useful to her neighbor by teaching. For teaching is rendered more commendable when one considers the act, the object, and the opposite. The act is to sanctify, the object is the husband, the opposite is unbelief. Unbelief is a more tenacious fault; manliness is a more robust sex; to sanctify is a more difficult act. And yet, though she was a woman, by her teaching she converted the unbeliever, softened the robust one, cleansed the unclean one, and thus sanctified the unbelieving husband. Many indeed are the commendable properties of woman, which fit her, such that there are three properties as to the act of the heart, three as to the act of the mouth, and three as to the act of deed. The first three are: wisdom on the part of the rational faculty, Proverbs XIV: a wise woman builds her house; purity on the part of the concupiscible faculty, Ecclesiasticus XL: the building of a city will confirm a name, and above it an immaculate woman will be reckoned; constancy on the part of the irascible faculty, Ruth III: all the people know that you are a woman of virtue, etc.; the second three are: modesty against much speaking, Ecclesiasticus XXVI: a sensible and silent woman is not an alteration of a well-taught soul; truth against lying, Judith VIII: all the things you have spoken are true; discretion against foolish speech, 1 Kings XXV: she was a most prudent and most beautiful woman; Judith XI: there is not such a woman upon the earth in appearance, and in beauty and in sense of words. The last three are: holiness in deed, Judith VIII: pray for the people, for you are a holy woman; modesty in sign, Ecclesiasticus XXVI: grace upon grace a holy and modest woman; grace in conversing, Proverbs XI: a gracious woman will find glory. On account of the excellence of these things it is said of the blessed Virgin Mary: blessed art thou among women.

Above he showed that the faithful person ought not to dismiss the unbeliever who is willing to live together; but here he says that if the unbeliever does not wish to live together, the faithful person is not bound to follow him, but may marry another; where first the concession itself is set down; second, the twofold reason for the concession: the first is liberty, where "for he is not subject to servitude," etc.; the second is the tranquility of peace, where "but in peace," etc. He says therefore: "if the unbeliever" — or the woman — "departs," from the faithful one, out of hatred of the faith, "let him depart," and the faithful person who is left may contract marriage; for the first marriage was dissoluble, because it was never ratified. "For he is not subject to servitude" — namely conjugal — "the brother or sister" — the faithful one — that is, he is not compelled to follow the unbeliever departing out of hatred of the faith, as the Gloss says, John 8:36: "if the son shall have made you free, you shall be free indeed." "But in peace" — as if to say: therefore let the faithful one depart, because "God has called us in peace," that is, therefore we ought not to quarrel with him who departs out of hatred of the faith. Or thus: although it is so that the faithful one is not subject to servitude, nevertheless he ought not to give occasion for discord and dissension, but to preserve peace. "But God has called us in peace." For God is not a God of dissension, but of peace, below, 14:33.

Then when he says "for how do you know, O woman," etc., here he says that if the unbeliever does not depart, the faithful person ought patiently to remain together. For this he alleges, first, the hope of the other's conversion; second, permanence in the state of one's own calling, where "let each one as God has called him," etc.; third, an example in the rite of living, where "was any man circumcised," etc.; fourth, an example in the state of condition, where "were you called being a slave," etc. In the first, first he suggests that the faithful woman, by remaining together, can convert the man to the faith; second, that likewise the faithful man can save the unbelieving woman, where "or how do you know this, O man," etc.; third, that therefore they ought patiently to remain together, where "except as to each one," etc. He says therefore "for how do you know," as if to say: truly the faithful one ought to remain with the unbeliever, because "how do you know" — that is, can you know, O you faithful woman, "whether you will save" the unbelieving husband? Namely by admonishing him and converting him to the faith; as if to say, this can happen. Ambrose: he says this for this reason, because perhaps he who shudders at the name of Christ can believe. "Or how do you know" — that is, can you know, O you faithful man, "whether you will save" the unbelieving wife, by converting her to the faith? Because you ought to hope for this.

"Except as to each one" — this is read in two ways; in one way thus: how do you know this, unless you conduct yourself — supply: toward your partner — just as the Lord has allotted to each one? Namely, for the man to preside, and the woman to be subject. In the second way thus: how do you know this, unless — supply: you patiently wait for it to happen — just as the Lord has allotted to each one? That is, he has ordained concerning each one when he shall believe and when he shall be saved. Therefore you ought to wait and remain together. Romans 12:3: "to each one as the Lord has allotted."

Then when he says "let each one as he was called," etc., here he shows that the faithful person ought to remain with the unbelieving spouse, alleging permanence in the state of one's own calling. First therefore he alleges the divine calling; second, his own authority, where "as in all the churches," etc. He says therefore "each one," as if to say: and how do you know this, O man and woman, unless each one walks perseveringly just as God has called each one, that is, in that state in which God called each one, and not as to how they are. As if to say: and this I so preach in your church, just as in all the churches. For a part is base which does not agree with its whole. His reasoning, therefore, is this: each one ought to remain in that state into which God called him; therefore if he called some into marriage, they ought to remain in it. Haymo: if you have a wife, remain with her, and if you do not have one, do not desire to take one.

Then when he says "was any man circumcised," etc., here he sets down an example: where first he sets down the example itself; second, the reason for the example, where "for circumcision is nothing"; third, the general rule, where "let each one remain in the calling in which..." He sets down the example, moreover, in the rite of living, first of the Jews, second of the Gentiles, where "was any man called in uncircumcision," etc. He says therefore "was any man circumcised," etc., as if to say: let each one walk in that state in which he was called; for example, "was any man called being circumcised," that is, in the Jewish rite? "Let him not bring on" — that is, let him not be compelled to bring on — "uncircumcision," that is, the rite of the Gentiles. "In uncircumcision" — that is, in the Gentile rite — "was any man called"? "Let him not be circumcised," that is, let him not be compelled to the Jewish rites. Augustine: everywhere the Apostle takes care to build up the churches, whether of Jews or of Gentiles; for he never takes away a custom which, being kept, does not impede salvation; therefore if marriage does not impede it, those called in marriage ought to remain together.

Then when he says "for circumcision is nothing," here he adds the reason for the example, which is this: a rite not impeding salvation ought not to be changed on account of the calling to the faith, but both the Jewish rite and the Gentile rite are of this kind, therefore, etc. From a like case, therefore, he argues concerning marriage. First therefore he touches on what is indifferent to salvation; second, what is necessary and expedient, where "but the keeping of the commandments," etc. He says therefore "circumcision is nothing," that is, it profits nothing, and "uncircumcision is nothing," that is, it profits nothing nor harms; as if to say: such and such a rite of living profits nothing toward salvation. Galatians, last chapter: "in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creature." Ambrose: for salvation the Jewish or Gentile rite neither profits nor harms. "But the keeping of the commandments of God" profits something. Wisdom 6:19: "the keeping of the laws is the fulfillment of incorruption."

Then when he says "let each one remain in the calling in which," etc., here he concludes the general rule, saying "each one," etc., as if to say: thus let not the Gentile be led to circumcision, nor conversely; but rather let each one, in whatever condition he was called, in it — namely, the condition not being repugnant to the calling — remain in it; and "in which," not "from which." In the Gloss of Augustine: for he referred this to those customs of life which do no harm to the faith and to good morals; for just as a spouse, so also a thief is called to the faith. But the former remains in marriage, he is not called back from marriage. The latter, however, is called back from thievery, and does not remain in thievery. For it is not necessary that spouses cease to be spouses on account of the faith of Christ, as it is necessary that thieves cease to be thieves.

Here a question is raised concerning the text "that the wife depart not from the husband," why the Lord excepts the sole cause of fornication, but commands all the other troubles to be borne steadfastly. Against this, Leviticus 13:26, the law commands to cast the leper outside the camp; therefore for leprosy the wife ought to depart from the husband. I respond: although she may depart from cohabitation on account of leprosy, yet not from the bed, without at some time being bound to render the debt, by remaining near him.

Likewise, "or be reconciled to her husband." Against this, Deuteronomy 24:4, it is said that she who has been once put away cannot any longer be reconciled. I respond: that had place in the legal repudiation, but this in the evangelical divorce. For the Law was of severity, but the Gospel of piety.

Likewise, upon the text "let not the husband put away his wife," a notable Gloss: he does not add concerning the husband as concerning the wife, because it is lawful for the husband to take another. Against this, Augustine says that a similar form ought to be kept in the man and the woman. I respond: that first statement is believed to have been added by forgers in the books of Ambrose. Or it must be said that that statement of Ambrose is understood in repudiation, but this in divorce; for in legal repudiation it was lawful for the husband to contract again, not for the wife, because anciently it was lawful for one husband to have several wives, not conversely, because through that repudiation the marriage was dissolved, but not through divorce.

Likewise, "for to the rest I say, not the Lord." Against this, Matthew 9: "he who hears you, hears me." I respond. "Not the Lord" means he does not speak with his own mouth, but by inspiring.

Likewise, upon the text "if any brother has a wife," the Gloss: the faithful spouse can lawfully put away the unbeliever. Against this, a Catholic cannot put away a heretic. The Gloss speaks of the unbeliever who lacks the sacrament of the faith, not only the habit of it.

Likewise, in the same place, the Gloss: a marriage which was made outside the decree of God is not to be reckoned a marriage. Against this: therefore a marriage contracted for the sake of pleasure is not a marriage. I respond. A marriage is said to be contracted outside the decree of God, when it is contracted between persons prohibited by law.

Likewise, "if any woman has an unbelieving husband," etc. Against this: therefore a Jewish woman converted ought not to put away her Jewish husband, who is willing to live together. I respond. It is otherwise today than in the time of the primitive Church, because then there was hope of conversion, but now there is rather hope of subversion, on account of the obstinacy of unbelievers.

Likewise, upon the text "that if the unbeliever depart," the Gloss: the woman is rightly put away if she says to the husband, "I will not be your wife, unless you increase my riches by thievery." Against this, Matthew 19:9, only the cause of fornication is excepted. I respond. Then she ought to be put away, lest a scandal, arisen for a time, be perpetual.

Likewise, upon the text "for he is not subject to servitude," the Gloss: the insult to the Creator dissolves the right of marriage in him who is left. Against this: marriage is always between two; therefore it is dissolved in both or in neither. I respond. The marriage is dissolved in both, but the impediment resulting from the marriage remains in the one departing alone.

Likewise, "circumcision is nothing." Against this, "circumcision indeed profits, if you keep the law." I respond. Before Christ it profited, but after it does not profit.

Likewise, upon the text "let each one remain in the calling in which," the Gloss: for salvation the Jewish or Gentile rite profits nothing nor harms. Against this, Galatians 5:2: "if you be circumcised, Christ profits you nothing." Response. The Gloss speaks of the rite of living among men, not of the rite of worshiping God.

Above, he showed that if the unbelieving spouse does not depart, the believer ought to remain patiently. First, arguing this from the hope of conversion of the unbeliever; second, from the permanence of one's proper calling; third, from an example in the manner of conduct, here; fourth, he alleges an example in the state of one's condition. Here, first he sets down the example itself; second he adds the reason for the example, at *for he who in the Lord*, etc.; third, from this he concludes a general rule, at *let everyone therefore*, and so on. In the first part, first he sets forth in someone a servile state; second he supposes the possibility of freedom, at *but if you can*, etc.; third, the preeminence of these toward salvation, at *rather use it*. He says therefore *a servant*, etc., as if to say: let each one remain in the calling in which he was called—for example, were you called a servant? To the faith of Christ, that is—*let it not be a care to you*, namely, that you should wish to escape servitude. Whence he sends back Onesimus, the servant of Philemon, who had fled to him, with entreaties to his master, as is evident in the epistle to Philemon; but *rather*, if you can be made free, remain in servitude, because it is a cause of humility. And as Ambrose says: *the more despised someone is in this age on account of the Lord, the more he will be exalted in the age to come*. Gregory: *the more precious someone is to God, the more useful he is on his account*. Boethius: *since every fortune is to be feared, prosperous fortune nonetheless more than adverse*. Then when he says *for he who was called in the Lord*, etc., here he adds the reason for the example. And first he gives the reason on the part of servants; second on the part of the free, at *likewise he who is free*, and so on. And the reason in general is this: servitude and freedom are, in the Lord, ordered to salvation, but we ought to be solicitous only about things pertaining to salvation; therefore servitude and freedom ought to be a matter of indifference to us. He says therefore *for he who in the Lord*, as if to say: and truly you ought not to care, for *for* is used in the sense of *because*—he who *in the Lord*, that is, in the faith of the Lord, *was called a servant*, in bodily servitude, *is the Lord's freedman*; because, namely, having been manumitted by the Lord, he is free with a spiritual freedom. Now a freedman is one freed from servitude, and such a one is freed by the Lord from the servitude of sin; therefore he is the Lord's freedman. John VIII, 36: *if the Son shall have made you free, you shall be free indeed*. Then when he says *likewise he who was called free*, etc., here he gives the reason on the part of the free. Where first he touches, in the free together with servants, the servitude owed for Christ's sake; second, the reason for the servitude, at *bought with a price*; third, the obligation of the servitude, at *do not become*, and so on. He says therefore: likewise *he who was called free*, with bodily freedom, *is the servant of Christ*, with spiritual servitude—Romans I, 1: *Paul, a servant of Christ Jesus*, etc.—because whether servant or free, all nonetheless are servants. And this is just, because *you were bought with a price*. This is said, because with a price beyond all reckoning, the blood of Christ. I Peter I, 18: *you were redeemed not with corruptible things, gold or silver, from your vain manner of life*, and so on. And because you were bought with so great a price, *do not become servants of men*, by putting aside the service of God and occupying yourselves with human superstitions—for this is what those men were doing. Above, I, 12: *I am of Paul, and I of Apollo*. *Let each one therefore*, whether circumcised or uncircumcised, servant or free, *in whatever state he was called a brother*, that is, a believer, *in this let him remain* with God, namely by observing the divine commandments. For he who shall have persevered even to the end, this one shall be saved, Matthew XXIV, v. 13. Therefore if one called to the faith was married, let him remain married, keeping the faith.

From the beginning of this chapter he has treated of marriage; here begins the second part, in which he treats of virginity. Here first he treats of virgins; second, of the guardians of virgins, at "but if anyone thinks himself to appear unseemly," et cetera. In the first, first he sets down for virgins the counsel of remaining in virginity; second, to those marrying he gives a manner of living well, at "this therefore I say, brothers," et cetera. Third, he shows that it is more expedient to keep the purpose of continence, at "but I would have you to be without anxiety," et cetera. In the first part he counsels and praises virginity; second, he concedes and approves marriage already contracted, at "thou art bound to a wife," etc.; third, he defends the contracting of marriage, and excuses it from sin, at "but if thou take a wife," et cetera.

In the first he says two things about virginity. First, that it is not to be kept by precept; second, that it is to be kept by counsel, at "but I give counsel." Here he sets down a twofold reason why this counsel is to be kept. The first is the authority of the counselor; the second, the worthiness of the thing counseled, at "for I consider this good."

He says therefore "concerning virgins," etc., as if he were saying: concerning the not-separating of the married there is a precept of God, but concerning virgins I have no precept of the Lord — namely, that they should remain continent, or that they should marry. For what the Lord said on this matter, Matth. XIX, 12, he said by way of counsel: "he who can," he says, "receive it, let him receive it." Virginity, however, according to Augustine, is a thing not commanded; it can be persuaded, it cannot be commanded. But I give counsel, namely concerning remaining continent, a counsel inspired in me by the Holy Spirit. Tob. IV, 19: always seek counsel from a wise man. Counsel, I say, I give, and this as one who has obtained mercy from the Lord, that is, the apostolate mercifully granted to me. Having obtained it, I say, to this end, that I be faithful in the stewardship entrusted to me. Whence I am to be trusted in my counsels. Lc. XII, 42: who, do you think, is the faithful servant? Haymo: because it was commanded to him that he be a faithful counselor, he ought not to hide counsel from those in need. And this is an argument that one ought to acquiesce to the counsel of a superior.

Then when he says "I therefore consider," etc., here is touched the worthiness of that which is counseled. And this is twofold: one, because it is an expedient good; the second, because it is honorable, at "because it is good," et cetera. He says therefore "I consider," etc., as if he were saying: because I am a faithful counselor, I therefore consider this to be good, namely to remain in virginity, and this on account of the impending necessity — namely, marriage is to be avoided, because many necessities press in. Whence they are said to be at the mill, Lc. XVII, 31. Whence it is commonly said that matrimony has a great mouth. I consider, I say, and truly, that it is good for a man to be so, namely, in virginity. A good, namely, honorable on account of purity, delightful on account of liberty, useful on account of reward, because to it is owed the aureole and the hundredfold fruit, Lc. VIII. Augustine in the Gloss: virginity surpasses the condition of human nature, through which men are made like the Angels. Yet the victory of virgins is greater than that of the Angels; for the Angels live without flesh, but virgins triumph in the flesh.

Then when he says "thou art bound to a wife," etc., here he concedes and approves contracted marriage. Here first he says that the married man ought not seek divorce; second, he counsels that the released man should not seek marriage, at "art thou loosed from a wife," et cetera. He says therefore "thou art bound," etc., as if he were saying: although to remain continent is good, yet are you bound to a wife? Do not seek release, especially if she is good. Eccli. VII, 21: do not depart from a sensible woman. And he says "bound," as if bound by a twofold bond: namely, by consent, through marriage begun, and by carnal union, through marriage consummated. For if he were bound by only one bond, namely by consent alone, he could seek release, namely by entering religion. Are you released from a wife? Do not seek a wife, if you can remain continent, because, as the apostles say, Matth. XIX, 10, if such is the case of a man with a wife, it is not expedient to marry.

Then when he says "but if thou take a wife," etc., here he excuses the contracting of marriage from sin. Here first he shows that marriage can be contracted without sin; second, that it is lighter to be without marriage, at "yet such shall have tribulation," et cetera. In the first, first he sets forth the truth concerning the non-virgin; second, concerning the virgin, at "and if she marry," et cetera. He says therefore: but if you are released, do not seek a wife. But if you take a wife, namely with a good end, not for the fulfilling of lust, you have not sinned. This, moreover, is a clear argument against the heretics who despise marriage, concerning whom I Tim. IV, 3: forbidding to marry. And likewise if a virgin marries — not a virgin dedicated to God, because, according to Jerome, for those who have vowed virginity, not only to marry but even to wish to marry is sin — she has not sinned, namely by marrying; otherwise the Blessed Virgin would have sinned, since she was espoused to Joseph. Yet such persons will have tribulation of the flesh, namely the married, that is, affliction for procuring necessary things both for themselves and for their children and for others. Whence it is lighter to be without marriage. But I spare you, as if he were saying: I counsel avoiding marriage, which nevertheless I concede, sparing your weakness. Or thus: but I spare you, in this, that I counsel you to avoid the tribulations of the flesh.

It should be noted here that holy virginity is a great good on account of many things. First, because it preserves the cleanness of the flesh, Apoc. XIV, 4: these are they who were not defiled with women, for they are virgins — just as salt is good because it preserves flesh from corruption. Second, because it adorns and beautifies the soul. Whence frequently in Scripture "virgin" is joined with "beautiful," Sap. IV, 1: o how beautiful is the chaste generation with brightness; Cant. IV, 7: thou art all fair, my love. Third, because it is made like the Angels of heaven, as the Gloss says here, and Matth. XXII, 30: in the resurrection they neither marry nor are given in marriage, but they will be like the Angels of God. Jerome: to live in the flesh beyond the flesh, et cetera. Fourth, because it betroths to Christ, II Cor. XI, 2: for I have espoused you to one husband, to present you as a chaste virgin to Christ. Fifth, because it joins and brings near to God, Ps. XLIV, 15: virgins shall be brought to the king after her; Jer. III, 4: thou art the guide of my virginity. Sixth, because it outweighs the other states, Eccli. XXVI, 20: there is no worthy weighing of a continent soul; below: he who joins his virgin in marriage does well, he who does not join her does better. Seventh, because it breathes the odor of good fame. It is said in Luke: and the virgin's name was Mary; Cant. II, 2: as the lily among thorns, so is my love among the daughters of Jerusalem. Eighth, because it invites to the eternal wedding, Matth. XXV, 10: those who were ready went in with him to the wedding. But, alas, because it is difficult to preserve, therefore Eccli. XLII, 9: the daughter of the father is hidden, et cetera. And this, because the Devil suggests the contrary. Corruption inclines to the act, beauty entices to consent.

This is the second part, where he shows to those marrying or married the manner of living well, teaching first how they should make use of wives; second, how they should make use of the chances or events of fortune, there "and those who weep," etc.; third, how they should make use of the things or possessions of the world, there "and those who buy," etc.; fourth, he adds the reason for these admonitions, there "for the figure passeth away." In the first he implies three things: namely, the authority of the counselor, "this therefore I say," etc.; the necessity of taking counsel, "the time is short," etc.; the form of the counsel, "it remains," etc.

He says therefore "this therefore," as if he were saying: because it is not a sin to marry, "this therefore I say, brothers, if the time of marriage is short" — namely, because the people of God is not to be propagated by carnal generation, but is to be gathered by spiritual regeneration, according to the Gloss; and because the time is short, "it remains," that is, this alone remains to be done, that those who have wives should be as though not having them, devoting themselves to the service of God, and not to carnal work, namely to exacting the debt.

Hence it is said "let them be as though not having," he does not say: "as though not having a wife," as the ancient fathers were; on account of which Augustine says that the celibacy of John is not to be preferred to the marriage of Abraham; but today they do the opposite, because those who do not have are as though having.

Now it must be noted that "as though not having a wife" is he who either renders the debt to his wife but does not exact it, or takes a wife on account of infirmity, grieving that he cannot be without her, or with equal affection keeps continence, or for the sake of generating offspring for the worship of God knows his own wife.

And "those who weep," on account of the chances of marriage or on account of some sadness of the world, "let them be as though not weeping," being consoled, namely, by the hope of the approaching future good. Prov. XII, 21: Whatever befalls him shall not sadden the just man.

And "those who rejoice," on account of some prosperity of the world, "as though not rejoicing," but as existing in fear of the imminent danger of evil. Eccli. XI, v. 27: In the day of good things, be not unmindful of evils.

Then, when he says "and those who buy," here he shows how they should make use of the things or possessions of the world. And first, how they ought to use things to be acquired; second, how to use things acquired, there "and those who use," etc.

He says therefore "those who buy, as though not possessing," that is, not settling down after these earthly things — namely, supply: not setting the heart on things that are going to perish. Ps. LXI, 11: If riches abound, set not your heart upon them. Ez. VII, 12: He that buyeth, let him not rejoice; and he that selleth, let him not mourn.

And, that I may gather the point universally: "those who use this world," that is, worldly things — I do not say "enjoy," as the wicked do, who make of them an evil end, who say, Sap. II, 6: let us enjoy the good things that are, that is, the present ones — but those who use them, referring them to their due end, "let them be as though they used them not," that is, let them not cling to them with excessive delight. I Tim. VI, 8: having food, and things wherewith we may be covered, with these let us be content.

Besides the conjugal act, therefore, he sets down four differences of acts concerning solicitude for worldly things, namely: to weep, to rejoice, to buy, to use. The first two pertain to affection, the other two to effect. Now from human solicitude a twofold effect is generated: namely, of buying with respect to things to be had, and of using with respect to things had; and according to this the Apostle sets down the counsel of temperance in these four acts.

Then, when he says "for the figure passeth away," etc., here he adds the reason for the aforesaid admonitions, which is this: transitory things are to be reckoned as though they were not; but such are the perishable things of the world; therefore they are to be reckoned as though they were not. And this is what he says: that worldly things are therefore to be esteemed as though they were not, because "the figure passeth away," that is, the exterior beauty, or that which is fragile in it, befitting a state of fragility. For mortal qualities will pass away, and immortal ones will remain. Therefore the world will pass away, and the concupiscence thereof. All this is to be noted: it is the figure, not the substance, of the world — not of Paradise — that passeth; it passes, it does not stand still.

Here a question is raised concerning that word: "if he can become free," the Gloss: the more one is despised for God's sake in this world, the more he will be exalted in the future. On the contrary: then a good subject will be exalted more than a good superior. I answer: the Gloss is to be understood, other things being equal.

Likewise, concerning that: "each one, in that wherein he was called," the Gloss: on the contrary, therefore he who was called in a secular state ought not to enter religion. I answer: the Apostle speaks of states that promote toward salvation, not of those that impede it.

Likewise, concerning that: "I think this to be good," the Gloss: greater is the victory of virgins than of angels. On the contrary: then their crown is greater; therefore men will be greater than angels, not merely equal to them. I answer: greater extensively, that is, multiplicatively, because they have an aureole, and not only a golden one.

Likewise, concerning that: "it is good for a man so to be," the Gloss: in virginity. On the contrary, Gen. I, 28: increase and multiply; but virginity is contrary to this precept. I answer: that precept is not perpetual, but was given until the time of a sufficient multiplication of the human race.

Likewise, concerning that: "those who have wives," the Gloss: those marriages are to be judged more blessed which, after offspring has been conceived, have been able by mutual consent to preserve continence. On the contrary: each thing is the more blessed the more it agrees with its own end; but the end of marriage is the generation of offspring. I answer: expound "marriages" as meaning "spouses." Or it must be said that that generation is not the ultimate end of marriage, but the filling up of the number of the elect, which would be fulfilled sooner if all practiced continence.

Likewise, concerning that: "the figure of this world passeth away," the Gloss: in the judgment, by the blazing of worldly fires, there will perish of this world not the substance, but the figure. On the contrary, II Petr. III, 10: by which the heavens shall pass away with great violence. I answer: that passing and that dissolution is accidental, not substantial, that is, according to quality, not according to substance.

Superius, first, gave to virgins the counsel of continence; second, to those marrying, instruction for living well; here, third, he shows that it is more expedient to keep to a time of continence. And he shows this: first, by reason of greater tranquility; second, by reason of greater sanctity, at *and the woman unmarried*, etc.; third, by reason of greater usefulness, at *now this I say for your own utility*, and so on. The first reason is this: tranquility in the love of God alone is to be preferred to the solicitude of worldly things; but the continent have tranquility, the married have the solicitude of the world; therefore the state of the continent is to be preferred to the state of the married. First, therefore, he dissuades from solicitude for the world; second, he adds that the continent are solicitous only in the things that are of God, at *for he that is without a wife*, etc.; third, he shows that the married must be solicitous in the things that are of the world, at *but he that is with a wife*, and so on. He says, then, *but I would*, as if to say: if you marry, I counsel you to do the aforesaid things; but I would rather have you be without the solicitude of the matter of a wife. Phil. 4:6: *be nothing solicitous*. Note that Scripture dissuades us from a threefold solicitude: namely, concerning a wife, as here, *I would have you be without solicitude*; concerning the belly, Matt. 6:25: *be not solicitous for your soul*, etc.; concerning the purse, Prov. 11:7: *the expectation of the solicitous shall perish*. And rightly he wills this, because *he that is without a wife is solicitous for the things that belong to the Lord*, that he may please him. For he has no excuse of those who say, Lk. 14:20: *I have married a wife, and I cannot come*. *Solicitous*, I say, namely, how he may please God, that is, by his interior beauty. Happy is he whose vow is to flee a wife, whose solicitude is to serve the Lord, whose intention is to please God. Then, when he says *but he that is with a wife*, etc., he here shows how the married must be solicitous in the things that are of the world, where four grave things are implied. First, the conjugal bond, at *he that is with a wife*; the worldly pursuit, at *is solicitous*; the subjection of the wife, at *how he may please*; the division of work, at *and he is divided*. He says, then, *but he that is with a wife*, namely in matrimony, *is solicitous for the things that are of the world*, that is, concerning the governance of the household and the like. Whence Jacob, having taken wives, says, Gen. 30:30: *it is right that I should at some time provide for my own house*, that is, that I should be solicitous how I may please my wife. And to this end he may licitly adorn himself. For, according to the Gloss, *a sad wife is a great bitterness in the house*. And such a one is divided not by nature, but by act, namely by division of office, not of principal intention; whence the Gloss: *partly he serves God, partly the world*. Then, when he says *and the woman unmarried*, etc., here is set down the second reason proving that it is more expedient to keep the purpose of continence than to marry, by reason of greater sanctity. And his reason is this: the continent woman is zealous for sanctity and divinity and the love of God, but the married woman for the world; therefore the former is to be preferred to the latter. First, therefore, he touches the pursuit of the unmarried woman, because she thinks wholly to please God; second, the pursuit of the married woman, because she thinks partly to please the world, at *but she that is married*. In the first he implies three things, namely the state, the thought, and the fruit of the continent; an honorable state, because *unmarried and a virgin*; a right thought, because *she thinks on the things that are of the Lord*; a multiplied fruit, because *that she may be holy*, etc. He says, then: *and likewise the woman unmarried*, that is, a widow, *and the virgin thinks*, that is, has greater capacity for thinking, *on the things that are of the Lord*, that is, spiritual and eternal things. She thinks, I say, *that she may be holy*, more than the married woman. For many married women are holy. Augustine, *On the Good of Marriage*: he wished it to be understood that there is an ampler sanctification of the unmarried both in body and in spirit, yet he did not deprive the married altogether of sanctification. *Holy*, I say, *in body*, that is, in bodily actions, *and in spirit*, that is, in spiritual actions. Or *holy in body*, against carnal vices, *and in spirit*, against spiritual ones. Then, when he says *but she that is married*, here he touches the solicitude of married women, where he implies three things. First, the marriage; second, the solicitude, at *thinks on the things*, etc.; third, the pursuit of marriage, at *how she may please*, and so on. He says, then: *but she that is married thinks on the things that are of the world*, namely concerning the care of children, the governance of the house, and the like. Whence the parents admonished Sarah to honor her mother-in-law, to love her husband, to govern the house, etc., Tob. 10:30. She thinks, I say, *how she may please her husband*; whence to this end women adorning themselves do not sin; nevertheless they ought rather to strive to please him by an adornment of morals than of garments. 1 Tim. 2:9: *women adorning themselves in becoming attire, not with plaited hair, gold*, and so on. Then, when he says *now this I say for your utility*, etc., here he alleges the third reason, namely the greater utility. And the reason is this: that which is more useful is more expedient; but to remain continent is more useful than to marry, therefore it is more expedient to choose continence than marriage. First, therefore, he shows that it is useful to remain continent; second, that it is honorable, at *but that which is honorable*, etc.; third, that it is easy, at *and that which affords opportunity*, and so on. He says, then, *now*, etc., as if to say: I counsel not to marry; *now this I say for your utility*, namely the greater, I say, that you may serve God more expeditiously, because thus the flesh, which is the enemy of the spirit, is mortified. Augustine, *On the Words of the Lord*: as a slain enemy does you no injury, so flesh mortified does not trouble the soul. I say, I say, *not that I may cast a snare upon you*, namely of fornication, being incontinent, by doing something difficult in this regard; nay rather a snare would be laid if he counseled marriage, because of the woman it is said, Eccl. 7:27, that she is *the snare of hunters*, but rather intending to lead all to that which is *honorable*, namely to the sanctity of body and soul; not because the conjugal state is not honorable, but because it is less honorable. Augustine, *On the Good of Widowhood*: he did not show marriage to be shameful, but commended what was more honorable by the name of the general honorable; and admonishing to that *which affords to anyone the opportunity of attending upon himself in the Lord*, that is, for the service of the Lord, and this without the impediment that is in marriage. 2 Cor. 11:2: *I have espoused you to one husband, that I may present you a chaste virgin to Christ*. Truly the state of continence is to be chosen, where there is greater advantage, because *this is for your utility*; where there is less danger, because *not that I may cast a snare*; greater honorableness, because *that which is honorable*; freer opportunity of serving God, because *it affords opportunity*, and so on. It is to be noted here that solicitude is manifold and good. The first, of prelacy, as a sailor is solicitous for the governance of the ship, a father for his children. Rom. 12:8: *he that ruleth, with solicitude*. The second, of preaching, as a tutor is solicitous for the boy, a teacher for his disciples. 1 Thess. 2:2: *we had confidence to speak unto you the word of God in much solicitude*. The third, of love, as a true friend is solicitous for the preservation of love. Eph. 4:3: *solicitous to keep the unity of the spirit in the bond of peace*, and so on. The fourth, of compassion, as a merciful man is solicitous for the needy and the afflicted. 2 Tim. 1:17: *when he was come to Rome, he sought me out solicitously, and found me*. The fifth, of devotion, as a servant is solicitous to please his lord, a religious to please God. Mic. 6:8: *I will show thee, O man, what is good*, and afterward: *to walk solicitously with thy God*. The sixth, of circumspection, as a watchman is solicitous for guarding a stronghold. Deut. 4:15: *keep your souls solicitously*. For the body with its organs, the soul with its powers, is a kind of stronghold. The seventh, of action, as a farmer is solicitous to complete his work. Lk. 10:41: *Martha, Martha, thou art solicitous*. 2 Tim. 2:15: *carefully strive to present thyself approved to God*. The eighth, of provision, as a steward for the house, a merchant for his accounts, a poor man for seeking bread. Rom. 12:11: *in solicitude, not slothful*.

Here is that whole passage he is treating in this reading, having already dealt with virgins; here he treats their guardians, showing first that it is lawful for them to join their virgins in marriage; second, that it is likewise not lawful for married women, unless after the death of the husband, to contract, there, *a woman is bound*, etc. In the first, he first shows that a guardian can give his virgin in marriage; second, that he does not sin in doing this, there, *nor does she sin, if she marries*, etc.; third, that he even does well by keeping her, there, *for he who has determined*, etc.; fourth, that although either is good, this is nevertheless better than that, there, *therefore he also who in marriage*, etc. In the first, he first supposes in the virgin marriageable age; second, the will to marry, there, *and so it ought to be done*, etc.; third, he gives permission to marry, there, *let her do what she wills*, etc. He says then, *but if any*, etc., as if to say: to be without marriage is more honorable and unencumbered, but nevertheless if anyone thinks it would seem shameful before the judgment of men concerning his virgin, fearing lest she be corrupted, because she is past her age, that is, beyond puberty and now in marriageable years, and so it ought to be that she marry, since she does not wish to be continent, let him do what he wishes, the virgin, let the guardian do it. Ecclesiasticus 7: *give your daughter in marriage, and you will have accomplished a great work, and give her to a sensible man.* Nor does the guardian sin, if the virgin marries: he says this, according to the Gloss, lest, even though the virgin does not sin, the guardian should seem to sin. Augustine, *On the Good of Widowhood*: she who does not contain herself, let her marry; she who has not begun, let her deliberate; she who has gone out, let her persevere; let no occasion be given to the adversary, but let a false offering be withdrawn.

Then, when he says *for he who has determined*, etc., here he shows that the guardian of a virgin does well in keeping her in the virginal state, where a fourfold condition conducive to this is implied. First, that the guardian be firm in his purpose of keeping her a virgin; second, that he not fear regarding a virginal fall, there, *not having necessity*, etc.; third, that he recognize in the virgin the purpose of remaining continent, there, *but having power*, etc.; fourth, that he do this out of deliberation, there, *and this he has judged*. He says then, *for he who has determined*, etc., as if to say: I say this, that he who gives away his virgin does not sin, for concerning the other, who keeps her, it is clear that he does well. For he who has determined in his heart to keep his virgin, firm in his purpose, not caring for offspring, or anything else of this kind, not having necessity of giving her away, since the virgin wishes to remain continent, but having power, according to the continence of his ward, of fulfilling his will. And he has judged this in his heart, that is, he discerns it to be good from a judgment of reason, not from levity of mind. I Timothy 5: *do nothing without prejudgment.* He has judged, I say, to keep his virgin. Ambrose, on this passage: *not implanting in her the tinder of marriage.* Ecclesiasticus 7: *do you have daughters? keep their body.* He who does this, I say, does well.

Then, when he says *therefore he also who joins in marriage*, etc., here he shows that although either is good, nevertheless virginity is better than marriage. Where first he approves the conjugal state; second he prefers the virginal state, there, *he who does not join*, etc. He says then, *therefore he also who*, etc., as if to say: because it ought to be done as we have said, therefore he also who joins his virgin in marriage does well, because what he does is lawful; and he who does not join her, since the virgin agrees to remain continent, does better. Gloss: he does better who places his merit before God, and frees her from care. For it is better what is lawful and expedient, than what is lawful and not expedient. For here he uses evil well, there he uses good well. One uses good well, dedicating continence to God; one uses good badly, dedicating continence to an idol. One uses evil badly, relaxing concupiscence into adultery; one uses evil well, restraining concupiscence by marriage. Conjugal chastity is good, but virginal or widowed continence is better, according to the Gloss.

Then when he says *a woman is bound by the law*, etc., here he shows that a married woman cannot likewise contract, unless her husband is dead. Where first he shows that a married woman cannot marry, while her husband is living; second, that, the husband being dead, she can marry another, there, *but if he shall have fallen asleep*, etc.; third, that it is better for her to remain continent, there, *but she shall be more blessed*, etc.; fourth, that she ought to believe his counsel, there, *but I think that I also*, etc. He says then, *a woman is bound*, etc.; as if to say: he who does not join his virgin does better. And truly better, because *a woman is bound*, etc. Or thus: a virgin at any time can marry, but a married woman cannot, because a woman is bound by the law, so that she cannot marry another for as long as her husband lives. Romans 7: *for the woman who is under a husband is bound by the law of her husband while he lives.*

Then, when he says *but if he shall have fallen asleep*, with the sleep of death. Concerning which sleep, John 11: *Lazarus our friend sleeps.* *Her husband*, etc. Augustine: he does not say first, second, or third, or fourth, or up to how many it is lawful. Nor is it for us to define what the apostle does not define. Hence I ought neither to condemn any marriages, nor bring upon them the shame of frequency. If he shall have fallen asleep, I say, *she is freed from the law of her husband*, hence she is permitted to marry. Here it is clear that she is not bound to be joined to one who rises again. *But let her marry to whom she will.* For unwilling marriages usually have bad outcomes; therefore it is said in Genesis 24: *let us call the girl, and ask her will.* Let her marry, I say, *only in the Lord*, that is, a man of her own religion; for in a differing worship marriage is forbidden in the law. Deuteronomy 7. Through this permission of the apostle all penalties and infamies were revoked, which according to the laws used to be inflicted formerly on a woman marrying a second time within the time of mourning, namely within a year. Therefore in marriages there is required legitimacy of persons, hence it is said *she is freed*; freedom of consent, hence he adds *let her marry to whom she will*; parity of worship, hence he adds *only in the Lord*.

Then, when he says *but she shall be more blessed*, etc., here he shows that it is better for her to remain continent than to marry, saying: although it be lawful for her to marry, nevertheless she will be more blessed, if she so remains, namely unmarried. And this is my counsel given on the same matter: for she will have the sixtyfold fruit which is owed to widows, Matthew 13. Augustine: he sufficiently shows her to be blessed after the death of her husband, even marrying a second time, but she who does not marry is more blessed.

Then, when he says *but I think that I also*, etc., here he lastly shows that they ought to believe his counsel, because, the Holy Spirit inspiring, he counsels this. And this is what he says, *but I think*, etc., as if to say: it must be done according to my counsel, because I think that I also, like the other apostles, have the Spirit of God. Romans 8: *but we ourselves also having the firstfruits of the Spirit*, etc. Therefore this counsel ought to be fulfilled both on account of the fruit that follows, because *she will be more blessed*, and on account of the authority of the one counseling, because *according to my counsel*, and on account of the Spirit of God inspiring, because *I think*, etc.

Here a question is raised concerning that word, *I wish you to be without solicitude*. Against this, Romans 12: *not slothful in solicitude.* Response. There he speaks of spiritual solicitude, here of temporal. Likewise concerning that, *he is divided*. Against this, Hosea 10: *their heart is divided, now they shall perish.* Response. There he speaks of the division of principal intention, here of the division of action. Likewise the Gloss on the same: *he serves partly God, partly the world.* Against this, Matthew 6: *no one can serve two masters.* Response. It is true in this way, that he serves each equally in that respect in which the two, that is, contraries, exist. Likewise concerning that: *the unmarried woman thinks on the things that are of the Lord*, Gloss: *she does not think lest she be condemned by God.* Against this: she can be condemned, as is clear in the parable of the foolish virgins. Response. She does not think of this alone, but along with this also lest she offend the bridegroom. Likewise concerning that: *that she may be holy in body and spirit*, Gloss: *it cannot be that the body which the sanctifier spirit uses should not be holy.* Against this: the Holy Spirit used the tongue of Caiaphas, not holy, John 11. Response. He used it as a spirit, not as a sanctifier. Likewise: *but to that which is honorable*. Against this: therefore marriage is shameful. Response. According to the Gloss he put the positive for the comparative. Likewise concerning that: *he who does not join, does better*, Gloss: *here*, namely in marriage, *a man uses evil well.* Against this: that whose use is good, is itself also good. Response. That is understood of the use of a thing in itself, namely that to which it is ordered, not accidentally, namely that to which it is ordered by the prudence of the user. Likewise the Gloss on the same: *it is better to use good well, than to use evil well.* Against this: this is more difficult than that. Response. He speaks here of the evil of vice, not of punishment. Likewise concerning that word in the Gloss, *two are permitted*. Against this: therefore two marriages are not from God. Response. Not from the fact that they are two, except consequentially. Likewise: *if the husband shall have fallen asleep*; what is to be said, if he is resuscitated? Response. A new consent is required for this to be a marriage. Likewise concerning that, *I think that I have the Spirit of God*. Against this, Romans 8: *I am certain that neither death, nor life*, etc. Response. According to the Gloss he does not say this doubting, but as it were rebuking.