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TOPIC: Post-Nicene Fathers Vol 04 (Other Topics in this Collection)
SUBJECT: 24.01.10 VI Monogamy Part 2
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Chapter X.-St. Paul's Teaching on the Subject.
From this point I see that we are challenged by an appeal to the apostle; for the more easy apprehension of whose meaning we must all the more earnestly inculcate (the assertion), that a woman is more bound when her husband is dead not to admit (to marriage) another husband. For let us reflect that divorce either is caused by discord, or else causes discord; whereas death is an event resulting from the law of God, not from an offence of man; and that it is a debt which all owe, even the unmarried. Therefore, if a divorced woman, who has been separated (from her husband)in soul as well as body, through discord, anger, hatred, and the causes of these-injury, or contumely, or whatsoever cause of complaint-is bound to a personal enemy, not to say a husband, how much more will one who, neither by her own nor her husband's fault, but by an event resulting from the Lord's law, has been-not separated from, but left behind by-her consort, be his, even when dead, to whom, even when dead, she owes (the debt of) concord? From him from whom she has heard no (word of) divorce she does not turn away; with him she is, to whom she has written no (document of) divorce; him whom she was unwilling to have lost, she retains. She has within her the licence of the mind, which represents to a man, in imaginary enjoyment, all things which he has not. In short, I ask the woman herself, "Tell me, sister, have you sent your husband before you (to his rest) in peace? "What will she answer? (Will she say), "In discord? "In that case she is the more bound to him with whom she has a cause (to plead) at the bar of God. She who is bound (to another) has not departed (from him). But (will she say), "In peace? "In that case, she must necessarily persevere in that (peace) with him whom she will no longer have the power to divorce; not that she would, even if she had been able to divorce him, have been marriageable. Indeed, she prays for his soul, and requests refreshment for him meanwhile, and fellowship (with him) in the first resurrection; and she offers (her sacrifice) on the anniversaries of his falling asleep. For, unless she does these deeds, she has in the true sense divorced him, so far as in her lies; and indeed the more iniquitously-inasmuch as (she did it) as far as was in her power-because she had no power (to do it); and with the more indignity, inasmuch as it is with more indignity if (her reason for doing it is) because he did not deserve it. Or else shall we, pray, cease to be after death, according to (the teaching of) some Epicurus, and not according to (that of) Christ? But if we believe the resurrection of the dead, of course we shall be bound to them with whom we are destined to rise, to render an account the one of the other. "But if 'in that age they will neither marry nor be given in marriage, but will be equal to angels,'hyperlink is not the fact that there will be no restitution of the conjugal relation a reason why we shall not be bound to our departed consorts? "Nay, but the more shall we be bound (to them), because we are destined to a better estate-destined (as we are) to rise to a spiritual consortship, to recognise as well our own selves as them who are ours. Else how shall we sing thanks to God to eternity, if there shall remain in us no sense and memory of this debt; if we shall be reformed in substance, not in consciousness? Consequently, we who shall be with God shall be together; since we shall all be with the one God-albeit the wages be various,hyperlink albeit there be "many mansions", in the house of the same Fatherhyperlink having laboured for the "one penny "hyperlink of the self-same hire, that is, of eternal life; in which (eternal life) God will still less separate them whom He has conjoined, than in this lesser life He forbids them to be separated.
Since this is so, how will a woman have room for another husband, who is, even to futurity, in the possession of her own? (Moreover, we speak to each sex, even if our discourse address itself but to the one; inasmuch as one discipline is incumbent [on both].) She will have one in spirit, one in flesh. This will be adultery, the conscious affection of one woman for two men. If the one has been disjoined from her flesh, but remains in her heart-in that place where even cogitation without carnal contact achieves beforehand both adultery by concupiscence, and matrimony by volition-he is to this hour her husband, possessing the very thing which is the mean whereby he became so-her mind, namely, in which withal, if another shall find a habitation, this will be a crime. Besides, excluded he Is not, if he has withdrawn from viler carnal commerce. A more honourable husband is he, in proportion as he is become more pure.
Chapter XI.-Further Remarks Upon St. Paul's Teaching.
Grant, now, that you marry "in the Lord," in accordance with the law and the apostle-if, notwithstanding, you care even about this-with what face do you request (the solemnizing of) a matrimony which is unlawful to those of whom you request it; of a monogamist bishop, of presbyters and deacons bound by the same solemn engagement, of widows whose Order you have in your own person refused? And they, plainly, will give husbands and wives as they would morsels of bread; for this is their rendering of "To every one who asketh thee thou shalt give!"hyperlink And they will join you together in a virgin church, the one betrothed of the one Christ! And you will pray for your husbands, the new and the old. Make your election, to which of the twain you will play the adulteress. I think, to both. But if you have any wisdom, be silent on behalf of the dead one. Let your silence be to him a divorce, already endorsed in the dotal gifts of another. In this way you will earn the new husband's favour, if you forget the old. You ought to take more pains to please him for whose sake you have not preferred to please God! Such (conduct) the Psychics will have it the apostle approved, or else totally failed to think about, when he wrote: "The woman is bound for such length of time as her husband liveth; but if he shall have died, she is free; whom she will let her marry, only in the Lord."hyperlink For it is out of this passage that they draw their defence of the licence of second marriage; nay, even of (marriages) to any amount, if of second (marriage): for that which has ceased to be once for all, is open to any and every number. But the sense in which the apostle did write will be apparent, if first an agreement be come to that he did not write it in the sense of which the Psychics avail themselves. Such an agreement, moreover, will be come to if one first recall to mind those (passages) which are diverse from the passage in question, when tried by the standard of doctrine, of volition, and of Paul's own discipline. For, if he permits second nuptials, which were not "from the beginning," how does he affirm that all things are being recollected to the beginning in Christ?hyperlink If he wills us to iterate conjugal connections, how does he maintain that "our seed is called" in the but once married Isaac as its author? How does he make monogamy the base of his disposition of the whole Ecclesiastical Order, if this rule does not antecedently hold good in the case of laics, from whose ranks the Ecclesiastical Order proceeds?hyperlink How does he call away from the enjoyment of marriage such as are still in the married position, saying that "the time is wound up," if he calls back again into marriage such as through death had escaped from marriage? If these (passages) are diverse from that one about which the present question is, it will be agreed (as we have said) that he did not write in that sense of which the Psychics avail themselves; inasmuch as it is easier (of belief) that that one passage should have some explanation agreeable with the others, than that an apostle should seem to have taught (principles) mutually diverse. That explanation we shall be able to discover in the subject-matter itself. What was the subject-matter which led the apostle to write such (words)? The inexperience of a new and just rising Church, which he was rearing, to wit, "with milk," not yet with the "solid food"hyperlink of stronger doctrine; inexperience so great, that that infancy of faith prevented them from yet knowing what they were to do in regard of carnal and sexual necessity. The very phases themselves of this (inexperience) are intelligible from (the apostle's) rescripts, when he says:hyperlink "But concerning these (things) which ye write; good it is for a man not to touch a woman; but, on account of fornications, let each one have his own wife." He shows that there were who, having been "apprehended by the faith" in (the state of) marriage, were apprehensive that it might not be lawful for them thenceforward to enjoy their marriage, because they had believed on the holy flesh of Christ. And yet it is "by way of allowance" that he makes the concession, "not by way of command; "that is, indulging, not enjoining, the practice. On the other hand, he "willed rather" that all should be what he himself was. Similarly, too, in sending a rescript on (the subject of) divorce, he demonstrates that some had been thinking over that also, chiefly because withal they did not suppose that they were to persevere, after faith, in heathen marriages. They sought counsel, further, "concerning virgins"-for "precept of the Lord" there was none-(and were told) that "it is good for a man if he so remain permanently; "("so"), of course, as he may have been found by the faith. "Thou hast been bound to a wife, seek not loosing; thou hast been loosed from a wife, seek not a wife." "But if thou shalt have taken to (thyself) a wife, thou hast not sinned; "because to one who, before believing, had been "loosed from a wife," she will not be counted a second wife who, subsequently to believing, is the first: for it is from (the time of our) believing that our life itself dates its origin. But here he says that he "is sparing them; "else "pressure of the flesh" would shortly follow, in consequence of the straits of the times, which shunned the encumbrances of marriage: yea, rather solicitude must be felt about earning the Lord's favour than a husband's. And thus he recalls his permission. So, then, in the very same passage in which he definitely rules that "each one ought permanently to remain in that calling in which he shall be called; "adding, "A woman is bound so long as her husband liveth; but if he shall have fallen asleep, she is free: whom she shall wish let her marry, only in the Lord," he hence also demonstrates that such a woman is to be understood as has withal herself been "found" (by the faith) "loosed from a husband," similarly as the husband "loosed from a wife"-the "loosing" having taken place through death, of course, not through divorce; inasmuch as to the divorced he would grant no permission to marry, in the teeth of the primary precept. And so "a woman, if she shall have married, will not sin; "because he will not be reckoned a second husband who is, subsequently to her believing, the first, any more (than a wife thus taken will be counted a second wife). And so truly is this the case, that he therefore adds, "only in the Lord; "because the question in agitation was about her who had had a heathen (husband), and had believed subsequently to losing him: for fear, to wit, that she might presume herself able to marry a heathen even after believing; albeit not even this is an object of care to the Psychics. Let us plainly know that, in the Greek original, it does not stand in the form which (through the either crafty or simple alteration of two syllables) has gone out into common use, "But if her husband shall have fallen asleep," as if it were speaking of the future, and thereby seemed to pertain to her who has lost her husband when already in a believing state. If this indeed had been so, licence let loose without limit would have granted a (fresh) husband as often as one had been lost, without any such modesty in marrying as is congruous even to heathens. But even if it had been so, as if referring to future tim, e, "If any (woman's). husband shall have died, even the future would just as much pertain to her whose husband shall die before she believed. Take it which way you. will, provided you do not overturn the rest. For since these (other passages) agree to the sense (given above): "Thou hast been called (as) a slave; care not: ""Thou hast been called in uncircumcision; be not circumcised: ""Thou hast been called in circumcision; become not uncircumcised: "with which concurs, "Thou hast been bound to a wife; seek not loosing: thou hast been loosed from a wife; seek not a wife,"-manifest enough it is that these passages pertain to such as, finding themselves in a new and recent "calling," were consulting (the apostle) on the subject of those (circumstantial conditions) in which they had been "apprehended" by the faith.
This will be the interpretation of that passage, to be examined as to whether it be congruous with the time and the occasion, and with the examples and arguments preceding as well as with the sentences and senses succeeding, and primarily with the individual advice and practice of the apostle himself: for nothing is so much to be guarded as (the care) that no one be found self-contradictory.
Chapter XII.-The Explanation of the Passage Offered by the Psychics Considered.
Listen, withal, to the very subtle argumentation on the contrary side. "So true is it," say (our opponents), "that the apostle has permitted the iteration of marriage, that it is only such as are in the Clerical Order that he has stringently bound to the yoke of monogamy. For that which he prescribes to certain (individuals) he does not prescribe to all." Does it then follow, too, that to bishops alone he does not prescribe what he does enjoin upon all; if what he does prescribe to bishops he does not enjoin upon all? or is it therefore to all because to bishops? and therefore to bishops because to all? For whence is it that the bishops and clergy come? Is it not from all If all are not bound to monogamy, whence are monogamists (to he taken) into the clerical rank? Will some separate order of monogamists have to be instituted, from which to make selection for the clerical body? (No); but when we are extolling and inflating ourselves in opposition to the clergy, then "we are all one: "then "we are all priests, because He hath made us priests to (His) God and Father." When we are challenged to a thorough equalization with the sacerdotal discipline, we lay down the (priestly) fillets, and (still) are on a par! The question in hand (when the apostle was writing), was with reference to Ecclesiastical Orders-what son of men ought to be ordained. It was therefore fitting that all the form of the common discipline should be set forth on its fore-front, as an edict to be in a certain sense universally and carefully attended to, that the laity might the better know that they must themselves observe that order which was indispensable to their overseers; and that even the office of honour itself might not flatter itself in anything tending to licence, as if on the ground of privilege of position. The Holy Spirit foresaw that some would say, "All things are lawful to bishops; "just as that bishop of Utina of yours feared not even the Scantinian law. Why, how many digamists, too, preside in your churches; insulting the apostle, of course: at all events, not blushing when these passages are read under their presidency!
Come, now, you who think that an exceptional law of monogamy is made with reference to bishops, abandon withal your remaining disciplinary titles, which, together with monogamy, are ascribed to bishops.hyperlink Refuse to be "irreprehensible, sober, of good morals, orderly, hospitable, easy to be taught; "nay, indeed, (be) "given to wine, prompt with the hand to strike, combative, money-loving, not ruling your house, nor caring for your children's discipline,"-no, nor "courting good renown even from strangers." For if bishops have a law of their own teaching monogamy, the other (characteristics) likewise, which will be the fitting concomitants of monogamy, will have been written (exclusively) for bishops. With laics, however, to whom monogamy is not suitable, the other (characteristics) also have nothing to do. (Thus), Psychic, you have (if you please) evaded the bonds of discipline in its entirety! Be consistent in prescribing, that "what is enjoined upon certain (individuals) is not enjoined upon all; "or else, if the other (characteristics) indeed are common, but monogamy is imposed upon bishops alone, (tell me), pray, whether they alone are to be pronounced Christians upon whom is conferred the entirety of discipline?
Chapter XIII.-Further Objections from St. Paul Answered.
"But again, writing to Timotheus, he 'wills the very young (women) to marry, bear children, act the housewife.'"hyperlink He is (here) directing (his speech) to such as he denotes above-"very young widows," who, after being, "apprehended" in widowhood, and (subsequently) wooed for some length of time, after they have had Christ in their affections, "wish to marry, having judgment, because they have rescinded the first faith,"-that (faith), to wit, by which they were "found" in widowhood, and, after professing it, do not persevere. For which reason he "wills" them to "marry," for fear of their subsequently rescinding the first faith of professed widowhood; not to sanction their marrying as often as ever they may refuse to persevere in a widowhood plied with temptation-nay, rather, spent in indulgence.
"We read him withal writing to the Romans: `But the woman who is under an husband, is bound to her husband (while)living; but if he shall have died, she has been emancipated from the law of the husband.' Doubtless, then, the husband living, she will be thought to commit adultery if she shall have been joined to a second husband. If, however, the husband shall have died, she has been freed from (his) law, (so) that she is not an adulteress if made (wife) to another husband."hyperlink But read the sequel as well in order that this sense, which flatters you, may evade (your grasp). "And so," he says, "my brethren, be ye too made dead to the law through the body of Christ, that ye may be made (subject) to a second,-to Him, namely, who hath risen from the dead, that we may bear fruit to God. For when we were in the flesh, the passions of sin, which (passions) used to be efficiently caused through the law, (wrought) in our members unto the bearing of fruit to death; but now we have been emancipated from the law, being dead (to that) in which we used to be held,hyperlink unto the serving of God in newness of spirit, and not in oldness of letter." Therefore, if he bids us "be made dead to the law through the body of Christ," (which is the Church,hyperlink which consists in the spirit of newness,) not "through the letter of oldness," (that is, of the law,)-taking you away from the law, which does not keep a wife, when her husband is dead, from becoming (wife) to another husband-he reduces you to (subjection to) the contrary condition, that you are not to marry when you have lost your husband; and in as far as you would not be accounted an adulteress if you became (wife) to a second husband after the death of your (first) husband, if you were still bound to act in (subjection to) the law, in so far as a result of the diversity of (your) condition, he does prejudge you (guilty) of adultery if, after the death of your husband, you do marry another: inasmuch as you have now been made dead to the law, it cannot be lawful for you, now that you have withdrawn from that (law) in the eye of which it was lawful for you.
Chapter XIV.-Even If the Permission Had Been Given by St. Paul in the Sense Which the Psychics Allege, It Was Merely Like the Mosaic Permission of Divorce-A Condescension to Human Hard-Heartedness.
Now, if the apostle had even absolutely permitted marriage when one's partner has been lost subsequently to (conversion to) the faith, he would have done (it), just as (he did) the other (actions) which he did adversely to the (strict) letter of his own rule, to suit the circumstances. of the times: circumcising Timotheushyperlink on account of "supposititious false brethren; "and leading certain "shaven men" into the templehyperlink on account of the observant watchfulness of the Jews-he who chastises the Galatians when they desire to live in (observance of) the law.hyperlink But so did circumstances require him to "become all things to all, in order to gain all; "hyperlink "travailing in birth with them until Christ should be formed in them; "hyperlink and "cherishing, as it were a nurse," the little ones of faith, by teaching them some things "by way of indulgence, not by way of command"-for it is one thing to indulge, another to bid-permitting a temporary licence of re-marriage on account of the "weakness of the flesh," just as Moses of divorcing on account of "the hardness of the heart."
And here, accordingly, we will render the supplement of this (his) meaning. For if Christ abrogated what Moses enjoined, because "from the beginning (it) was not so; "and (if)-this being so-Christ will not therefore be reputed to have come from some other Power; why may not the Paraclete, too, have abrogated an indulgence which Paul granted-because second marriage withal "was not from the beginning"-without deserving on this account to be regarded with suspicion, as if he were an alien spirit, provided only that the superinduction be worthy of God and of Christ? If it was worthy of God and of Christ to check "hard-heartedness" when the time (for its indulgence) was fully expired, why should it not be more worthy both of God and of Christ to shake off "infirmity of the flesh" when "the time" is already more "wound up? "If it is just that marriage be not severed, it is, of course, honourable too that it be not iterated. In short, in the estimation of the world, each is accounted a mark of good discipline: one under the name of concord; one, of modesty. "Hardness of heart" reigned till Christ's time; let "infirmity of the flesh" (be content to) have reigned till the time of the Paraclete. The New Law abrogated divorce-it had (somewhat) to abrogate; the New Prophecy (abrogates) second marriage, (which is) no less a divorce of the former (marriage). But the "hardness of heart" yielded to Christ more readily than the "infirmity of the flesh." The latter claims Paul in its own support more than the former Moses; if, indeed, it is claiming him in its support when it catches: at his indulgence, (but) refuses his prescript-eluding his more deliberate opinions and his constant "wills," not suffering us to render to the apostle the (obedience) which he "prefers,"
And how long will this most shameless "infirmity" persevere in waging a war of extermination against the "better things? "The time for its indulgence was (the interval) until the Paraclete began His operations, to whose coming were deferred by the Lord (the things) which in H's day "could not be endured; "which it is now no longer competent for any one to be unable to endure, seeing that He through whom the power of enduring is granted is not wanting. How long shall we allege "the flesh," because the Lord said, "the flesh is weak? "hyperlink But He has withal premised that "the Spirit is prompt," in order that the Spirit may vanquish the flesh-that the weak may yield to the stronger. For again He says, "Let him who is able to receive, receive (it); "hyperlink that is, let him who is not able go his way. That rich man did go his way who had not "received" the precept of dividing his substance to the needy, and was abandoned by the Lord to his own opinion.hyperlink Nor will "harshness" be on this account imputed to Christ, the Found of the vicious action of each individual free-will. "Behold," saith He, "I have set before thee good and evil."hyperlink Choose that which is good: if you cannot, because you will not-for that you can if you will He has shown, because He has proposed each to your free-will-you ought to depart from Him whose will you do not.
Chapter XV.-Unfairness of Charging the Disciples of the New Prophecy with Harshness. The Charge Rather to Be Retorted Upon the Psychics.
What harshness, therefore, is here on our part, if we renounce (communion with) such as do not the will of God? What heresy, if we judge second marriage, as being unlawful, akin to adultery? For what is adultery but unlawful marriage? The apostle sets a brand upon those who were wont entirely to forbid marriage, who were wont at the same time to lay an interdict on meats which God has created.hyperlink We, however, no more do away with marriage if we abjure its repetition, than we reprobate meats if we fast oftener (than others). It is one thing to do away with, another to regulate; it is one thing to, lay down a law of not marrying, it is another to fix a limit to marrying. To speak plainly, if they who reproach us with harshness, or esteem heresy (to exist) in this (our) cause, foster the "infirmity of the flesh" to such a degree as to think it must have support accorded to it in frequency of marriage; why do they in another case neither accord it support nor foster it with indulgence-when, (namely), torments have reduced it to a denial (of the faith)? For, of course, that (infirmity) is more capable of excuse which has fallen in battle, than (that) which (has fallen) in the bed-chamber; (that) which has succumbed on the rack, than (that) which (has succumbed) on the bridal bed; (that) which has yielded to cruelty, than (that) which (has yielded) to appetite; that which has been overcome groaning, than (that) which (has been overcome) in heat. But the former they excommunicate, because it has not "endured unto the end: "hyperlink the latter they prop up, as if withal it has "endured unto the end." Propose (the question) why each has not "endured unto the end; "and you will find the cause of that (infirmity) to be more honourable which has been unable to sustain savagery, than (of that) which (has been unable to sustain) modesty. And yet not even a bloodwrung-not to say an immodest-defection does the "infirmity of the flesh" excuse!
Chapter XVI.-Weakness of the Pleas Urged in Defence of Second Marriage.
But I smile when (the plea of) "infirmity of the flesh" is advanced in opposition (to us: infirmity) which is (rather) to be called the height of strength. Iteration of marriage is an affair of strength: to rise again from the ease of continence to the works of the flesh, is (a thing requiting) substantial reins. Such "infirmity" is equal, to a third, and a fourth, and even (perhaps) a seventh marriage; as (being a thing) which increases its strength as often as its weakness; which will no longer have (the support of) an apostle's authority, but of some Hermogenes-wont to marry more women than he paints. For in him matter is abundant: whence he presumes that even the soul is material; and therefore much more (than other men) he has not the Spirit from God, being no longer even a Psychic, because even his psychic element is not derived from God's afflatus! What if a man allege "indigence," so as to profess that his flesh is openly prostituted, and given in marriage for the sake of maintenance; forgetting that there is to be no careful thought about food and clothing?hyperlink He has God (to look to), the Foster-father even of ravens, the Rearer even of flowers. What if he plead the loneliness of his home? as if one woman afforded company to a man ever on the eve of flight! He has, of course, a widow (at hand), whom it will be lawful for him to take. Not one such wife, but even a plurality, it is permitted to have. What if a man thinks on posterity, with thoughts like the eyes of Lot's wife; so that a man is to make the fact that from his former marriage he has had no children a reason for repeating marriage? A Christian, forsooth, will seek heirs, disinherited as he is from the entire world! He has "brethren; "he has the Church as his mother. The case is different if men believe that, at the bar of Christ as well (as of Rome), action is taken on the principle of the Julian laws; and imagine that the unmarried and childless cannot receive their portion in full, in accordance with the testament of God. Let such (as thus think), then, marry to the very end; that in this confusion of flesh they, like Sodom and Gomorrah, and the day of the deluge, may be overtaken by the fated final end of the world. A third saying let them add, "Let us eat, and drink, and marry, for to-morrow we shall die; "hyperlink not reflecting that the "woe" (denounced) "on such as are with child, and are giving suck,"hyperlink will fall far more heavily and bitterly in the "universal shaking"hyperlink of the entire worldhyperlink than it did in the devastation of one fraction of Judaea. Let them accumulate by their iterated marriages fruits right seasonable for the last times-breasts heaving, and wombs qualmish, and infants whimpering. Let them prepare for Antichrist (children) upon whom he may more passionately (than Pharaoh) spend his savagery.He will lead to them murderous midwives.hyperlink
Chapter XVII.-Heathen Examples Cry Shame Upon This "Infirmity of the Flesh."hyperlink
They will have plainly a specious privilege to plead before Christ-the everlasting "infirmity of the flesh!" But upon this (infirmity) will sit in judgment no longer an Isaac, our monogamist father; or a John, a noted voluntary celibatehyperlink of Christ's; or a Judith, daughter of Merari; or so many other examples of saints. Heathens are wont to be destined our judges. There will arise a queen of Carthage, and give sentence upon the Christians, who, refugee as she was, living on alien soil, and at that very time the originator of so mighty a state, whereas she ought unasked to have craved royal nuptials, yet, for fear she should experience a second marriage, preferred on the contrary rather to "burn" than to "marry." Her assessor will be the Roman matron who, having-albeit it was through noctural violence, nevertheless-known another man, washed away with blood the stain of her flesh, that she might avenge upon her own person (the honour of) monogamy. There have been, too, who preferred to die for their husbands rather than marry after their husbands' death. To idols, at all events, both monogamy and widowhood serve as apparitors. On Fortuna Muliebris, as on Mother Matuta, none but a once wedded woman hangs the wreath. Once for all do the Pontifex Maximus and the wife of a Flamen marry. The priestesses of Ceres, even during the lifetime and with the consent of their husbands, are widowed by amicable separation. There are, too, who may judge us on the ground of absolute continence: the virgins of Vesta, and of the Achaian Juno, and of the Scythian Diana, and of the Pythian Apollo. On the ground of continence the priests likewise of the famous Egyptian bull will judge the "infirmity" of Christians. Blush, O flesh, who hast "put on"hyperlink Christ! Suffice it thee once for all to marry, whereto "from the beginning" thou wast created, whereto by "the end" thou art being recalled! Return at least to the former Adam, if to the last thou canst not! Once for all did he taste of the tree; once for all felt concupiscence; once for all veiled his shame; once for all blushed in the presence of God; once for all concealed his guilty hue; once for all was exiled from the paradise of holiness;hyperlink once for all thenceforward married. If you were "in him,"hyperlink you have your norm; if you have passed over "into Christ,"hyperlink you will be bound to be (yet) better. Exhibit (to us) a third Adam, and him a digamist; and then you will be able to be what, between the two, you cannot.