Concerning Widows 15St. Ambrose meets the objection of those who make the desire of having children an excuse for second marriage, and especially in the case of those who have children of their former marriage; and points out the consequent troubles of disagreements amongst the children, and even between the married persons, and gives a warning against a wrong use of Scripture instances in this matter.

St. Ambrose meets the objection of those who make the desire of having children an excuse for second marriage, and especially in the case of those who have children of their former marriage; and points out the consequent troubles of disagreements amongst the children, and even between the married persons, and gives a warning against a wrong use of Scripture instances in this matter.

86. Perhaps, however, it may seem good to some that marriage should again be entered upon for the sake of having children. But if the desire of children be a reason for marrying, certainly where there are children, the reason does not exist. And is it wise to wish to have a second trial of that fruitfulness which has already been tried in vain, or to submit to the solitude which you have already borne? This is the case of those who have no children.

87. Then, too, she who has borne children, and has lost them (for she who has a hope of bearing children will have an intenser longing), does not she, I say, seem to herself to be covering over the deaths of her lost children by the celebration of a second marriage? Will she not again suffer what she is again seeking? and does she not shrink at the graves of her hopes, the memories of the bereavements she has suffered, the voices of the mourners? Or, when the torches are lit and night is coming on, does she not think rather that funeral rites are being prepared than a bridal chamber? Why, then, my daughter, do you seek again those sorrows which you dread, more than you look for children whom you no longer hope for? If sorrow is so grievous, one should rather avoid than seek that which causes it.

88. And what advice shall I give to you who have children? What reason have you for marrying? Perhaps foolish light-mindedness, or the habit of incontinence, or the consciousness of a wounded spirit is urging you on. But counsel is given to the sober, not to the drunken, and so my words are addressed to the free conscience which is whole in each respect. She that is wounded has a remedy, she that is upright a counsel. What do you intend to do then, my daughter? Why do you seek for heirs from without when you have your own? You are not desiring of children, for you have them, but servitude from which you are free. For this true servitude, in which love is exhausted, which no longer the charm of virginity, and early youth, full of holy modesty and grace, excites; when offences are more felt, and rudeness is more suspected, and agreement less common, which is not bound fast by love deeply rooted by time, or by beauty in its prime of youth. Duty to a husband is burdensome, so that you are afraid to love your children and blush to look at them; and a cause of disagreement arises from that which ordinarily causes mutual love to increase the tender affections of parents. You wish to give birth to offspring who will be not the brothers but the adversaries of your children. For what is to bring forth other children other than to rob the children which you have, who are deprived alike of the offices of affection and of the profit of their possessions.

89. The divine law has bound together husband and wife by its authority, and yet mutual love remains a difficult matter. For God took a rib from the man, and formed the woman so as to join them one to the other, and said: "They shall be one flesh." He said this not of a second marriage but of the first, for neither did Eve take a second husband, nor does holy Church recognize a second bridegroom. "For that is a great mystery in Christ and in the Church. Neither, again, did Isaac know another wife besides Rebecca, nor bury his father, Abraham, with any wife but Sarah."

90. But in holy Rachel there was rather the figure of a mystery than a true order of marriage. Notwithstanding, in her, also, we have something which we can refer to the grace of the first marriage, since he loved her best whom he had first betrothed, and deceit did not shut out his intention, nor the intervening marriage destroy his love for his betrothed. And so the holy patriarch has taught us, how highly we ought to esteem a first marriage, since he himself esteemed his first betrothal so highly. Take care, then, my daughter, lest you be both unable to hold fast the grace of marriage, and also increase your own troubles.