§1.4Sed carnem legimus infirmam, et hinc nobis adulamur in quibusdam.
But we read that the flesh is weak, and from this we flatter ourselves in certain matters.
Legimus tamen et spiritum firmum.
Yet we also read that the spirit is strong.
Nam in uno sensu utrumque positum est.
For both are placed in one and the same passage.
Caro terrena materia est, spiritus vero caelestis.
The flesh is earthly matter, but the spirit is heavenly.
Cur ergo ad excusationem proniores quae in nobis infirma sunt opponimus, quae vero fortiora non tuemur? Cur caelestibus terrena non cedant? Si spiritus carne fortior, quia et generosior, nostra culpa infirmiorem sectamur.
Why then, being more prone to excuse, do we oppose those things which are weak in us, but do not defend those which are stronger? Why should earthly things not yield to heavenly things? If the spirit is stronger than the flesh, because it is also more noble, it is by our own fault that we pursue the weaker.
Nam disiunctis a matrimonio duae species humanae imbecillitatis necessarias nuptias faciunt.
For in those separated from marriage, two species of human weakness make marriage necessary.
Prima quidem potentissima quae venit de concupiscentia carnis, sequens de concupiscentia saeculi.
The first indeed is most powerful, which comes from the concupiscence of the flesh; the second from the concupiscence of the world.
Sed utraque repudianda est a servis dei, qui et luxuriae et ambitioni renuntiamus.
But both are to be rejected by the servants of God, who renounce both luxury and ambition.
Carnis concupiscentia aetatis officia defendit, decoris messem requirit, gaudet de contumelia sua: dicit virum necessarium sexui, ut auctoritatis et solatii causa, vel ut a malis rumoribus tuta sit.
The concupiscence of the flesh defends the duties of age, seeks the harvest of beauty, rejoices in its own disgrace; it says that a husband is necessary for the sex, for the sake of authority and solace, or that she may be safe from evil rumors.
Et tu adversus consilia haec eius adhibe sororum nostrarum exempla, quarum nomina penes dominum, quae nullam formae vel aetatis occasionem praemissis maritis sanctitati anteponunt.
And do you against these counsels of hers oppose the examples of our sisters, whose names are with the Lord, who, having sent their husbands before them, prefer no opportunity of beauty or age to holiness.
Malunt enim deo nubere.
For they prefer to marry God.
Deo speciosae, deo sunt puellae.
To God they are beautiful, to God they are handmaids.
Cum illo vivunt, cum illo sermocinantur, illum diebus et noctibus tractant, orationes suas velut dotes domino assignant, ab eodem dignationem velut munera dotalia, quotienscunque desiderant, consequuntur.
With Him they live, with Him they converse, Him they occupy themselves with day and night; they assign their prayers as dowries to the Lord, and from Him they receive favor as dotal gifts, as often as they desire.
Sic aeternum sibi donum domini occupaverunt, ac iam in terris non nubendo de familia angelica deputantur.
Thus they have secured for themselves the eternal gift of the Lord, and already on earth, by not marrying, they are reckoned as of the angelic family.
Talium exemplis feminarum ad aemulationem te continentiae exercens spiritali affectione carnalem illam concupiscentiam humabis, temporalia et volatica desideria formae vel aetatis immortalium bonorum compensatione delendo.
Exercising yourself by the examples of such women to the emulation of continence, you will by spiritual affection bury that carnal concupiscence, by destroying the temporal and fleeting desires of beauty or age through the compensation of immortal goods.
Ceterum haec saecularis concupiscentia causas habet gloriam, cupiditatem, ambitionem, insufficientiam, per quas necessitatem nubendi subornat, videlicet caelestia repromittens, dominari in aliena familia, alienis opibus incubare, cultum de alieno extorquere, sumptum quem non sentias caedere.
For the rest, this worldly concupiscence has as its causes glory, greed, ambition, and insufficiency, through which it suborns the necessity of marrying, namely promising heavenly things: to dominate in another's family, to brood over another's wealth, to extort luxury from another's estate, to inflict expenses which you do not feel.
Haec procul a fidelibus, quibus nulla cura tolerandae vitae, nisi si diffidimus de promissis dei et cura et providentia, qui lilia agri tanta gratia vestit, qui volatilia caeli nullo ipsorum labore pascit, qui prohibet de crastino victu vestituque curari, spondens scire se quid cuique servorum suorum opus sit, non quidem monilium pondera, non vestium taedia, non Gallicos mulos, nec Ger manicos baiulos, quae nuptiarum gloriam accendunt, sed sufficientiam, quae modestiae et pudicitiae apta est.
These things must be far from the faithful, who have no anxiety about sustaining life, unless we distrust the promises of God and His care and providence, who clothes the lilies of the field with such grace, who feeds the birds of the air without any labor of their own, who forbids to be anxious about tomorrow's food and clothing, promising that He knows what each of His servants needs—not indeed the weight of necklaces, nor the burdens of garments, nor Gallic mules, nor German porters, which kindle the glory of marriage, but sufficiency, which is suited to modesty and chastity.
Praesume, oro te, nihil tibi opus esse, si domino appareas, immo omnia habere, si habeas dominum, cuius omnia.
Presume, I pray you, that you need nothing if you appear before the Lord, or rather that you have all things if you have the Lord, to whom all things belong.
Caelestia recogita, et terrena despicies.
Reflect on heavenly things, and you will despise earthly things.
Nihil viduitati apud deum subsignatae necessarium est quam perseverare.
Nothing is necessary for widowhood signed under God except to persevere.