§4Ceterum de secundo matrimonio scimus plane apostolum pronuntiasse, Solutus es ab uxore, ne quaesieris uxorem, sed si duxeris, non delinques. Perinde tamen et huius sermonis ordinem de consilio suo, non de divino praecepto introduxit.
But concerning second marriage, we plainly know that the apostle pronounced: 'Are you loosed from a wife? Do not seek a wife; but if you marry, you will not sin.' Yet in like manner, he introduced the sequence of this discourse also from his own counsel, not from a divine precept.
Multum autem interest inter dei praeceptum et consilium hominis.
But there is a great difference between a precept of God and a counsel of a man.
Praeceptum domini, inquit, non habeo, sed consilium do, quasi misericordiam consecutus a domino fidelis esse. Ceterum neque in evangelio neque in ipsius Pauli epistolis ex praecepto dei invenias permissam matrimonii iterationem.
'A precept of the Lord,' he says, 'I do not have, but I give counsel, as one who has obtained mercy from the Lord to be faithful.' Moreover, neither in the gospel nor in the epistles of Paul himself would you find the repetition of marriage permitted by a precept of God.
Unde unum habendum confirmatur, quia quod a domino permissum non invenitur, id agnoscitur interdictum.
Whence it is confirmed that one marriage must be held, because what is not found permitted by the Lord is recognized as forbidden.
Adde quod et haec ipsa humani consilii interiectio, quasi iam recogitationem excessus sui passa, statim se refrenat et revocat, cum subiungit, Verumtamen huiusmodi pressuram carnis habebunt, cum parcere se eis dicit, cum tempus in collectum esse adicit, quo oporteat etiam habentes matrimonia pro non habentibus agere, cum sollicitudinem nuptorum et innuptorum committit.
Add that this very interposition of human counsel, as if having already suffered a reconsideration of its own excess, immediately restrains and recalls itself, when he adds, 'Nevertheless such shall have trouble in the flesh,' when he says that he spares them, when he adds that the time is shortened, in which it is necessary that even those who have marriages act as though they had them not, when he contrasts the anxiety of the married and the unmarried.
Per haec enim docens, cur non expediat nubere, dissuadet ab eo quod supra indulserat.
For by these things teaching why it is not expedient to marry, he dissuades from that which he had permitted above.
Et hoc de primo matrimonio, quanto magis de secundo? Cum vero nos ad exemplum suum hortatur, utique ostendens quid nos velit esse, id est continentes, pariter declarat quid nos esse nolit, id est incontinentes.
And this concerning first marriage, how much more concerning second? But when he exhorts us to his own example, indeed showing what he wants us to be, that is, continent, he equally declares what he does not want us to be, that is, incontinent.
Ita et ipse, cum aliud vult, id quod non vult nec sponte nec veritate permittit.
Thus he himself also, when he wants another thing, does not permit what he does not want, either willingly or in truth.
Si enim vellet, non permisisset, immo imperasset.
For if he wanted it, he would not have permitted it, but rather commanded it.
Sed ecce rursus mulierem marito defuncto dicit nubere posse, si cui velit, tantum in domino. At enim felicior erit, inquit, si sic permanserit secundum meum consilium.
But behold, again he says that a woman, her husband being dead, can marry, to whom she wants, only 'in the Lord.' 'But,' he says, 'she will be happier if she remains so, according to my counsel.
Puto autem, et ego dei spiritum habeo. Videmus duo consilia, quo supra nubendi veniam facit, et quo postmodum continentiam nubendi docet.
And I think that I also have the spirit of God.' We see two counsels: one by which he grants permission of marrying above, and another by which he afterwards teaches continence of marrying.
Cui ergo, inquis, assentabimur? Inspice et lege.
To which, therefore, you say, shall we assent? Look closely and read.
Cum veniam facit, hominis prudentis consilium allegat, cum continentiam indicit, spiritus sancti consilium affirmat.
When he grants permission, he alleges the counsel of a prudent man; when he enjoins continence, he affirms the counsel of the Holy Spirit.
Sequere admonitionem cui divinitas patrocinatur.
Follow the admonition which divinity patronizes.
Spiritum quidem dei etiam fideles habent, sed non omnes fideles apostoli.
Believers indeed also have the spirit of God, but not all believers are apostles.
Cum ergo qui se fidelem dixerat adiecit postea spiritum dei se habere, quod nemo dubitaret etiam de fideli, idcirco id dixit, ut sibi apostoli fastigium redderet.
Therefore, when he who had called himself faithful added afterwards that he has the spirit of God (which no one would doubt even concerning a believer), he said it for this reason, to restore to himself the pinnacle of an apostle.
Proprie enim apostoli spiritum sanctum habent qui plene habent in operibus prophetiae et efficacia virtutum documentisque linguarum, non ex parte, quod celeri.
For properly the apostles have the Holy Spirit, who have Him fully in the works of prophecy, the efficacy of virtues, and the proofs of tongues, not in part, which others do.
Ita spiritus sancti auctoritatem ad eam speciem adire fecit, cui magis nos obsequi voluit, et factum est iam non consilium divini spiritus, sed pro eius maiestate praeceptum.
Thus he made the authority of the Holy Spirit approach that class which he preferred us to obey, and it became now not a counsel of the divine spirit, but, in accordance with His majesty, a precept.
§5Ad legem semel nubendi dirigendam ipsa erigo humani generis patrocinatur, contestans quid deus in primordio constituerit in formam posteritati recensendam.
To direct the law of marrying once, the very origin of the human race patronizes, testifying what God established in the beginning as a pattern to be rehearsed for posterity.
Nam cum hominem fig(??)lasset eique parem necessariam prospexisset, unam de costis eius mutuatus unam illi feminam finxit, cum utique nec artifex nec materia defecisset.
For when He had fashioned man and had provided a necessary helpmate for him, borrowing one of his ribs He fashioned one woman for him, whereas indeed neither the craftsman nor the material had been lacking.
Plures costae in Adam et infatigabiles manus in deo, sed non plures uxores apud deum.
There were many ribs in Adam and untiring hands in God, but not many wives with God.
Et ideo homo dei Adam et mulier dei Eva unis inter se nuptiis functi formam hominibus de originis auctoritate et prima dei voluntate sanxerunt.
And therefore Adam, the man of God, and Eve, the woman of God, having performed a single marriage between themselves, sanctioned a pattern for men from the authority of origin and the first will of God.
Denique erunt, inquit, duo in carne una, non tres, neque quatuor.
Therefore, 'They shall be,' he says, 'two in one flesh,' not three, nor four.
Alioquin iam non una caro nec duo in unam carnem.
Otherwise, there is no longer one flesh, nor two in one flesh.
Tunc erunt. si coniunctio et concretio in unitate semel fiat.
Then they shall be, if the union and coalescing are made once in unity.
Si vero rursus aut saepius, iam una esse desii, et erunt non duo in unam carnem, sed una plane costa in plures.
But if again or more often, it already ceases to be one, and they will be not two in one flesh, but plainly one rib in many.
At cum apostolus in ecclesiam et Christum interpretatur, Erunt duo in unam carnem, secundum spiritales nuptias ecclesiae et Christi (unus enim Christus et una eius ecclesia) agnoscere debemus duplicatam et exaggeratam esse nobis unius matrimonii legem tam secusdum generis fundamentum quam secundum Christi sacramentum.
But when the apostle interprets 'They shall be two in one flesh' in reference to the church and Christ, according to the spiritual marriage of the church and Christ (for there is one Christ and His one church), we ought to recognize that the law of one marriage is doubled and reinforced for us, as much according to the foundation of the race as according to the sacrament of Christ.
De uno matrimonio censemur utrobique, et carnaliter in Adam et spiritaliter in Christo.
We are reckoned in both from one marriage, both carnally in Adam and spiritually in Christ.
Duarum nativitatum unum est monogamiae praescriptum.
Of the two births, there is one prescription of monogamy.
In utraque degenerat is qui de monogamia exorbitat.
In both, he degenerates who goes out of the path of monogamy.
Numerus matrimonii a maledicto viro coepit.
The number of marriage began from a cursed man.
Primus Lamech duabus maritatus tres in unam carnem effecit.
Lamech, first married to two, made three into one flesh.