1. It is difficult to treat of the virtue of the soul, which is called Continence, in a manner fully suitable and worthy; but He, whose great gift this virtue is, will help our littleness under the burden of so great a weight. For He, who bestows it upon His faithful ones when they are continent, Himself gives discourse of it to His ministers when they speak. Lastly, of so great a matter purposing to speak what Himself shall grant, in the first place we say and prove that Continence is the gift of God. We have it written in the Book of Wisdom, that no one can be continent, unless God grant it. But the Lord, concerning that greater and more glorious Continence itself, whereby there is continence from the marriage bond, says, “Not all can receive this saying, but they to whom it is given.” And since marriage chastity also itself cannot be guarded, unless there be Continence from unlawful intercourse, the Apostle declared both to be the gift of God, when He spake of both lives, that is, both that of marriage and that without marriage, saying, “I would that all men were so as myself; but each hath his own gift from God; one in this manner, another in that manner.”

And lest it should seem that necessary Continence was to be hoped for from the Lord only in respect of the lust of the lower parts of the flesh, it is also sung in the Psalm; “Set, O Lord, a watch to my mouth, and a door of Continence around my lips.” But in this witness of the divine speech, if we understand “mouth” as we ought to understand it, we perceive how great a gift of God Continence there set is. Forsooth it is little to contain the mouth of the body, lest any thing burst forth thence, which is not for the better, through the sound of the voice. For there is, within, the mouth of the heart, where he, who spake these words, and wrote them for us to speak, desired of the Lord that the watch and door of Continence should be set for him. For many things we say not with the mouth of the body, and cry aloud with the heart: but there goes forth from the mouth of the body no word of any thing, whereof there is silence in the heart. Therefore what flows not forth thence, sounds not abroad: but what flows forth thence, if it be evil, although it move not the tongue, defiles the soul. Therefore Continence must be set there, where the conscience even of them who are silent speaks. For it is brought to pass by means of the door of Continence, that there go not forth thence that, which, even when the lips of the flesh are closed, pollutes the life of him that hath the thought.

Lastly, to show more plainly the inner mouth, which by these words he meant, after having said, “Set a watch, O Lord, to my mouth, and a door of Continence around my lips,” he added straightway, “Cause not my heart to fall aside into evil words.” The falling aside of the heart, what is it but the consent? For he hath not yet spoken, whosoever in his heart hath with no falling aside of the heart consented unto suggestions that meet him of each several thing that is seen. But, if he hath consented, he hath already spoken in his heart, although he hath not uttered sound by the mouth; although he hath not done with hand or any part whatever of the body, yet hath he done what in his thought he hath already determined that he is to do: guilty by the divine laws, although hidden to human senses; the word having been spoken in the heart, no deed having been committed through the body. But in no case would he have moved the limb without, in a deed, the beginning of which deed had not gone before within in word. For it is no lie that is written, that “the beginning of every work is a word.” Forsooth men do many things with mouth closed, tongue quiet, voice bridled; but yet they do nothing by work of the body, which they have not before spoken in the heart. And through this since there are many sins in inward sayings which are not in outward deeds, whereas there are none in outward deeds, which do not go before in inward sayings, there will be purity of innocence from both, if the door of Continence be set around the inward lips.

2I say not, therefore, with what error, but with what utter madness, do the Manichees attribute our flesh to some, I know not what, fabled “race of darkness,” which they will have hath had its own nature without any beginning ever evil: whereas the true teacher exhorts men to love their own wives by the pattern of their own flesh, and exhorts them unto this very thing by the pattern also of Christ and the Church. Lastly, we must call to mind the whole place itself of the Epistle of the Apostle, relating greatly unto the matter in hand. “Husbands,” saith he, “love your wives, as Christ also loved the Church, and delivered Himself up for it, that He might sanctify it, cleansing it by the laver of the water in the word: that He might set forth unto Himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it may be holy and unspotted. So,” saith he, “husbands also ought to love their own wives, as their own bodies. Whoso loveth his own wife, loveth himself.” Then he added, what we have already made mention of, “For no man ever hated his own flesh, but nourisheth it, and cherisheth it; as also Christ the Church.” What saith the madness of most impure impiety in answer to these things? What say ye in answer to these things, ye Manichees; ye who wish to bring in upon us, as if out of the Epistles of the Apostles, two natures without beginning, one of good, the other of evil: and will not listen to the Epistles of the Apostles, that they may correct you from that sacrilegious perverseness? As ye read, “The flesh lusteth against the spirit,” and, “There dwelleth not in my flesh any good;” so read ye, “No one ever hated his own flesh, but nourisheth and cherisheth it, as also Christ the Church.” As ye read, “I see another law in my members, opposed to the law of my mind;” so read ye, “As Christ loved the Church, so also ought men to love their own wives, as their own bodies.” Be not ye crafty in the former witnesses of Holy Scripture, and deaf in this latter, and ye shall be correct in both. For, if ye receive the latter as right is, ye will endeavor to understand the former also as truth is.

This treatise, and the following, were written against somewhat that still remained of the heresy of Jovinian. S. Aug. mentions this error in b. ii. c. 23, de Nuptiis et Conc. “Jovinianus,” he says, “who a few years since tried to found a new heresy, said that the Catholics favored the Manichæans, because in opposition to him they preferred holy Virginity to Marriage.” And in his book on Heresies, c. 8“That heresy took its rise from one Jovinianus, a Monk, in our own time, when we were yet young.” And he adds that it was soon overborne and extinguished, say about A.D.390, having been condemned first at Rome, then at Milan. There are letters of Pope Siricius on the subject to the Church of Milan, and the answer sent him by the Synod of Milan, at which St. Ambrose presided. Jerome had refuted Jovinian, but was said to have attempted the defense of the excellency of the virgin state, at the expense of condemning marriage. That Augustin might not be subject to any such complaint or calumny, before speaking of the superiority of Virginity, he thought it well to write on the Good of Marriage.

This work we learn to have been finished about the year 40not only from the order of his Retractations, but also from his books on Genesis after the Letter, begun about that year. For in b. ix. on Genesis, c. where he commends the Good of Marriage, he says: “Now this is threefold, faithfulness, offspring, and the Sacrament. For faithfulness, it is observed, that there be no lying with other man or woman, out of the bond of wedlock: for the offspring, that it be lovingly welcomed, kindly nourished, religiously brought up: for the Sacrament, that marriage be not severed, and that man or woman divorced be not joined to another even for the sake of offspring. This is as it were the rule of Marriages by which rule either fruitfulness is made seemly, or the perverseness of incontinence is brought to order. Upon which since we have sufficiently discoursed in that book, which we lately published, on the Good of Marriage, where we have also distinguished the Widow’s continence and the Virgin’s excellency, according to the worthiness of their degrees, our pen is not to be now longer occupied.” This very work is referred to in Book I. on the Deserts and Remission of Sins, c. 29.—Bened. Ed.

1And yet not to these themselves is marriage a sin; which, if it were chosen in comparison of fornication, would be a less sin than fornication, and yet would be a sin. But now what shall we say against the most plain speech of the Apostle, saying, “Let her do what she will; she sinneth not, if she be married;” and, “If thou shalt have taken a wife, thou hast not sinned: and, if a virgin shall have been married, she sinneth not.” Hence surely it is not lawful now to doubt that marriage is no sin. Therefore the Apostle alloweth not marriage as matter “of pardon:” for who can doubt that it is extremely absurd to say, that they have not sinned, unto whom “pardon” is granted. But he allows, as matter of “pardon,” that sexual intercourse, which takes place through incontinence, not alone for the begetting of children, and, at times, not at all for the begetting of children; and it is not that marriage forces this to take place, but that it procures pardon for it; provided however it be not so in excess as to hinder what ought to be set aside as seasons of prayer, nor be changed into that use which is against nature, on which the Apostle could not be silent, when speaking of the excessive corruptions of unclean and impious men. For necessary sexual intercourse for begetting is free from blame, and itself is alone worthy of marriage. But that which goes beyond this necessity, no longer follows reason, but lust. And yet it pertains to the character of marriage, not to exact this, but to yield it to the partner, lest by fornication the other sin damnably. But, if both are set under such lust, they do what is plainly not matter of marriage. However, if in their intercourse they love what is honest more than what is dishonest, that is, what is matter of marriage more than what is not matter of marriage, this is allowed to them on the authority of the Apostle as matter of pardon: and for this fault, they have in their marriage, not what sets them on to commit it, but what entreats pardon for it, if they turn not away from them the mercy of God, either by not abstaining on certain days, that they may be free to pray, and through this abstinence, as through fasting, may commend their prayers; or by changing the natural use into that which is against nature, which is more damnable when it is done in the case of husband or wife.

And on this account, that one female, not only in the Spirit, but also in the flesh, is both a mother and a virgin. And a mother indeed in the Spirit, not of our Head, Which is the Saviour Himself, of Whom rather she was born after the Spirit: forasmuch as all, who have believed in Him, among whom is herself also, are rightly called “children of the Bridegroom:” but clearly the mother of His members, which are we: in that she wrought together by charity, that faithful ones should be born in the Church, who are members of That Head: but in the flesh, the mother of the Head Himself. For it behoved that our Head, on account of a notable miracle, should be born after the flesh of a virgin, that He might thereby signify that His members would be born after the Spirit, of the Church a virgin: therefore Mary alone both in Spirit and in flesh is a mother and a virgin: both the mother of Christ, and a virgin of Christ; but the Church, in the Saints who shall possess the kingdom of God, in the Spirit indeed is altogether the mother of Christ, altogether a virgin of Christ: but in the flesh not altogether, but in certain a virgin of Christ, in certain a mother, but not of Christ. Forsooth both faithful women who are married, and virgins dedicated to God, by holy manners, and charity out of a pure heart, and good conscience, and faith unfeigned, because they do the will of the Father, are after a spiritual sense mothers of Christ. But they who in married life give birth to (children) after the flesh, give birth not to Christ, but to Adam, and therefore run, that their offspring having been dyed in His Sacraments, may become members of Christ, forasmuch as they know what they have given birth to.

I have said this, lest haply married fruitfulness dare to vie with virgin chastity, and to set forth Mary herself, and to say unto the virgins of God, She had in her flesh two things worthy of honor, virginity and fruitfulness; inasmuch as she both continued a virgin, and bore: this happiness, since we could not both have the whole, we have divided, that ye be virgins, we be mothers: for what is wanting to you in children, let your virginity, that hath been preserved, be a consolation: for us, let the gain of children make up for our lost virginity. This speech of faithful women married, unto holy virgins, would any how be to be endured, if they gave birth to Christians in the flesh; that in this alone, save virginity, the fruitfulness of Mary in the flesh should be more excellent, that she gave birth to the Head Himself of these members, but they to the members of That Head: but now, although by this speech there vie such as on this one account wed and have intercourse with husbands, that they may have sons, and have no other thought of their sons, than to gain them for Christ, and do this so soon as they can: yet are not Christians born of their flesh, but made so afterwards: the Church giving them birth, through this, that in a spiritual manner she is the mother of the members of Christ, of Whom also after a spiritual manner she is the virgin. And unto this holy birth mothers also who have not borne in the flesh Christians, are workers together, that they may become what they know that they could not give birth to in the flesh: yet are they workers together through this, wherein themselves also are virgins and mothers of Christ, that is to say, in “faith which worketh through love.”

Wherefore neither are we to believe that their fruitfulness of the flesh, who at this time seek in marriage nothing else save children, to make over unto Christ, can be set against the loss of virginity. Forsooth, in former times, unto Christ about to come after the flesh, the race itself of the flesh was needful, in a certain large and prophetic nation: but now, when from out every race of men, and from out all nations, members of Christ may be gathered unto the People of God, and City of the kingdom of heaven, whoso can receive sacred virginity, let him receive it; and let her only, who contains not, be married. For what, if any rich woman were to expend much money on this good work, and to buy, from out different nations, slaves to make Christians, will she not provide for the giving birth to members of Christ in a manner more rich, and more numerous, than by any, how great soever, fruitfulness of the womb? And yet she will not therefore dare to compare her money to the offering of holy virginity. But if for the sake of making such as shall be born Christians, fruitfulness of the flesh shall with just reason be set against the loss of chastity, this matter will be more fruitful, if virginity be lost at a great price of money, whereby many more children may be purchased to be made Christians, than could be born from the womb, however fruitful, of a single person. But, if it be extreme folly to say this, let the faithful women that are married possess their own good, of which we have treated, so far as seemed fit, in another volume; and let them more highly honor, even as they are most rightly used to do, in the sacred virgins, their better good, of which we are treating in our present discourse.

1Nor do we ourselves set forth this in virgins, that they are virgins; but that they are virgins dedicated unto God by pious continence. For it is not at a venture that I may say, a married woman seems to me happier than a virgin about to be married: for the one hath what the other as yet desires, especially if she be not yet even the betrothed of any one. The one studies to please one, unto whom she hath been given; the other many, in doubt unto whom she is to be given: by this one thing she guards modesty of thought from the crowd, that she is seeking, not an adulterer, but a husband, in the crowd. Therefore that virgin is with good reason set before a married woman, who neither sets herself forth for the multitude to love, whereas she seeks from out the multitude the love of one; nor, having now found him, orders herself for one, taking thought of the things of the world, “how to please her husband;” but hath so loved “Him of fair beauty above the sons of men,” as that, because she could not, even as Mary, conceive Him in her flesh, she hath kept her flesh also virgin for Him conceived in her heart. This kind of virgins no fruitfulness of the body hath given birth to: this is no progeny of flesh and blood. If of these the mother be sought for, it is the Church. None bears sacred virgins save a sacred virgin, she who hath been espoused to be presented chaste unto one Husband, Christ. Of her, not altogether in body, but altogether in spirit virgin, are born holy virgins both in body and in spirit.

1Let marriages possess their own good, not that they beget sons, but that honestly, that lawfully, that modestly, that in a spirit of fellowship they beget them, and educate them, after they have been begotten, with cooperation, with wholesome teaching, and earnest purpose: in that they keep the faith of the couch one with another; in that they violate not the sacrament of wedlock. All these, however, are offices of human duty: but virginal chastity and freedom through pious continence from all sexual intercourse is the portion of Angels, and a practice, in corruptible flesh, of perpetual incorruption. To this let all fruitfulness of the flesh yield, all chastity of married life; the one is not in (man’s) power, the other is not in eternity; free choice hath not fruitfulness of the flesh, heaven hath not chastity of married life. Assuredly they will have something great beyond others in that common immortality, who have something already not of the flesh in the flesh.

1Whence they are marvellously void of wisdom, who think that the good of this continence is not necessary for the sake of the kingdom of heaven, but for the sake of the present world: in that, forsooth, married persons are strained different ways by earthly cares more and more straitened, from which trouble virgins and continent persons are free: as though on this account only it were better not to be married, that the straits of this present time may be escaped, not that it is of any profit unto a future life. And, that they may not seem to have put forth this vain opinion from out the vanity of their own heart, they take the Apostle to witness, where he saith, “But concerning virgins I have not command of the Lord, but I give counsel, as having obtained mercy from God to be faithful. Therefore I think that this is good on account of the present necessity, because it is good for a man so to be.” Lo, say they, where the Apostle shows “that this is good on account of the present necessity,” not on account of the future eternity. As though the Apostle would have regard for the present necessity, otherwise than as providing and consulting for the future; whereas all his dealing calls not save unto life eternal.

1It is, therefore, the present necessity that we are to avoid, but yet such as is a hindrance to somewhat of the good things to come; by which necessity the married life is forced to have thought of the things of the world, how to please, the husband the wife or the wife the husband. Not that these separate from the kingdom of God, as there are sins, which are restrained by command, not by counsel, on this account, because it is matter of condemnation not to obey the Lord when He commands: but that, which, within the kingdom of God itself, might be more largely possessed, if there were larger thoughts how they were to please God, will assuredly be less, when as this very thing is less thought of by necessity of marriage. Therefore he says, “Concerning virgins I have not command of the Lord.” For whosoever obeys not a command, is guilty and liable for punishment. Wherefore, because it is not sin to marry a wife or to be married, (but if it were a sin, it would be forbidden by a “Command,”) on this account there is no “Command” of the Lord concerning virgins. But since, after we have shunned or had forgiveness of sins, we must approach eternal life, wherein is a certain or more excellent glory, to be assigned not unto all who shall live for ever, but unto certain there; in order to obtain which it is not enough to have been set free from sins, unless there be vowed unto Him, Who setteth us free, something, which it is no matter of fault not to have vowed, but matter of praise to have vowed and performed; he saith, “I give counsel, as having obtained mercy from God that I should be faithful.” For neither ought I to grudge faithful counsel, who not by my own merits, but by the mercy of God, am faithful. “I think therefore that this is good, by reason of the present necessity.” This, saith he, on which I have not command of the Lord, but give counsel, that is concerning virgins, I think to be good by reason of the present necessity. For I know what the necessity of the present time, unto which marriages serve, compels, that the things of God be less thought of than is enough for the obtaining that glory, which shall not be of all, although they abide in eternal life and salvation: “For star differeth from star in brightness; so also the Resurrection of the dead. It is,” therefore, “good for a man so to be.”

1After that the same Apostle adds, and says, “Thou art bound to a wife, seek not loosening: thou art loosed from a wife, seek not a wife.” Of these two, that, which be set first, pertains unto command, against which it is not lawful to do. For it is not lawful to put away a wife, save because of fornication, as the Lord Himself saith in the Gospel. But that, which he added, “Thou art loosed from a wife, seek not a wife,” is a sentence of counsel, not of command; therefore it is lawful to do, but it is better not to do. Lastly, he added straightway, “Both if thou shalt have taken a wife, thou hast not sinned; and, if a virgin shall have been married, she sinneth not.” But, after that former saying of his, “Thou art bound to a wife, seek not loosening,” he added not, did he, “And if thou shalt have loosed, thou hast not sinned?” For he had already said above, “But to these, who are in marriage, I command, not I, but the Lord, that the wife depart not from her husband: but, if she shall have departed, that she remain unmarried, or be reconciled unto her own husband;” for it may come to pass that she depart, not through any fault of her own, but of her husband. Then he saith, “And let not the man put away his wife,” which, nevertheless, he set down of command of the Lord: nor did he then add, And, if he shall have put her away, he sinneth not. For this is a command, not to obey which is sin: not a counsel, which if you shall be unwilling to use, you will obtain less good, not do any ill. On this account, after he had said, “Thou art loosed from a wife, seek not a wife;” because he was not giving command, in order that there be not evil done, but was giving counsel, in order that there be done what is better: straightway he added, “Both, if thou shall have taken a wife, thou hast not sinned; and, if a virgin shall have been married, she sinneth not.”

1Yet he added, “But such shall have tribulation of the flesh, but I spare you:” in this manner exhorting unto virginity, and continual continence, so as some little to alarm also from marriage, with all modesty, not as from a matter evil and unlawful, but as from one burdensome and troublesome. For it is one thing to incur dishonor of the flesh, and another to have tribulation of the flesh: the one is matter of crime to do, the other of labor to suffer, which for the most part men refuse not even for the most honorable duties. But for the having of marriage, now at this time, wherein there is no service done unto Christ about to come through descent of flesh by the begetting of the family itself, to take upon one to bear that tribulation of the flesh, which the Apostle foretells to such as shall be married, would be extremely foolish, did not incontinent persons fear, lest, through the temptation of Satan, they should fall into damnable sins. But whereas he says that he spares them, who he saith will have tribulation of the flesh, there suggests itself to me in the mean while no sounder interpretation, than that he was unwilling to open, and unfold in words, this self-same tribulation of the flesh which he fore-announced to those who choose marriage, in suspicions of jealousy of married life, in the begetting and nurture of children, in fears and sorrows of childlessness. For how very few, after they have bound themselves with the bonds of marriage, are not drawn and driven to and fro by these feelings? And this we ought not to exaggerate, lest we spare not the very persons, who the Apostle thought were to be spared.

1Wherefore I admonish both men and women who follow after perpetual continence and holy virginity, that they so set their own good before marriage, as that they judge not marriage an evil: and that they understand that it was in no way of deceit, but of plain truth that it was said by the Apostle, “Whoso gives in marriage does well; and whoso gives not in marriage, does better; and, if thou shalt have taken a wife, thou hast not sinned; and, if a virgin shall have been married, she sinneth not;” and a little after, “But she wilt be more blessed, if she shall have continued so, according to my judgment.” And, that the judgment should not be thought human, he adds, “But I think I also have the Spirit of God.” This is the doctrine of the Lord, this of the Apostles, this true, this sound, so to choose greater gifts, as that the lesser be not condemned. The truth of God, in the Scripture of God, is better than virginity of man in the mind or flesh of any. Let what is chaste be so loved, as that what is true be not denied. For what evil thought may they not have even concerning their own flesh, who believe that the tongue of the Apostle, in that very place, wherein he was commending virginity of body, was not virgin from corruption of lying. In the first place, therefore, and chiefly, let such as choose the good of virginity, hold most firmly that the holy Scriptures have in nothing spoken lies; and, thus, that that also is true which is said, “And if thou shall have taken a wife, thou hast not sinned; and, if a virgin shall have been married, she sinneth not.” And let them not think that the so great good of virgin chastity is made less, if marriage shall not be an evil. Yea rather, let her hence feel confident, rather, that there is prepared for her a palm of greater glory, who feared not to be condemned, in case she were married, but desired to receive a more honorable crown, in that she was not married. Whoso therefore shall be willing to abide without marriage, let them not flee from marriage as a pitfall of sin; but let them surmount it as a hill of the lesser good, in order that they may rest in the mountain of the greater, continence. It is on this condition, forsooth, that this hill is dwelt on; that one leave it not when he will. For, “a woman is bound, so long as her husband liveth.” However unto widowed continence one ascends from it as from a step: but for the sake of virgin continence, one must either turn aside from it by not consenting to suitors, or overleap it by anticipating suitors.

1But lest any should think that of two works, the good and the better, the rewards will be equal, on this account it was necessary to treat against those, who have so interpreted that saying of the Apostle, “But I think that this is good by reason of the present necessity,” as to say that virginity is of use not in order to the kingdom of heaven, but in order to this present time: as though in that eternal life, they, who had chosen this better part, would have nothing more than the rest of men. And in this discussion when we came to that saying of the same Apostle, “But such shall have tribulation of the flesh, but I spare you;” we fell in with other disputants, who so far from making marriage equal to perpetual virginity, altogether condemned it. For whereas both are errors, either to equal marriage to holy virginity, or to condemn it: by fleeing from one another to excess, these two errors come into open collision, in that they have been unwilling to hold the mean of truth: whereby, both by sure reason and authority of holy Scriptures, we both discover that marriage is not a sin, and yet equal it not to the good either of virginal or even of widowed chastity. Some forsooth by aiming at virginity, have thought marriage hateful even as adultery: but others, by defending marriage, would have the excellence of perpetual continence to deserve nothing more than married chastity; as though either the good of Susanna be the lowering of Mary: or the greater good of Mary ought to be the condemnation of Susanna.

20. Far be it, therefore, that the Apostle so said, unto such as are married or are about to marry, “But I spare you,” as if he were unwilling to say what punishment is due to the married in another life. Far be it that she, whom Daniel set free from temporal judgment, be cast by Paul into hell! Far be it that her husband’s bed be unto her punishment before the judgment seat of Christ, keeping faith to which she chose, under false charge of adultery, to meet either danger, or death! To what effect that speech, “It is better for me to fall into your hands, than to sin in the sight of God:” if God had been about, not to set her free because she kept married chastity, but to condemn her because she had married? And now so often as married chastity is by truth of holy Scripture justified against such as bring calumnies and charges against marriage, so often is Susanna by the Holy Spirit defended against false witnesses, so often is she set free from a false charge, and with much greater ado. For then against one married woman, now against all; then of hidden and untrue adultery, now of true and open marriage, an accusation is laid. Then one woman, upon what the unjust elders said, now all husbands and wives, upon what the Apostle would not say, are accused. It was, forsooth, your condemnation, say they, that he was silent on, when he said, “But I spare you.” Who (saith) this? Surely he, who had said above; “And, if thou shalt have taken a wife, thou hast not sinned; and, if a virgin shall have been married, she sinneth not.” Why, therefore, wherein he hath been silent through modesty, suspect ye a charge against marriage; and wherein he hath spoken openly, recognize ye not a defense of marriage? What, doth he condemn by his silence them whom he acquitted by his words? Is it not now a milder charge, to charge Susanna, not with marriage, but with adultery itself, than to charge the doctrine of the Apostle with falsehood? What in so great peril could we do, were it not as sure and plain that chaste marriage ought not to be condemned, as it is sure and plain that holy Scripture cannot lie?

2Here some one will say, What has this to do with holy virginity, or perpetual continence, the setting forth of which was undertaken in this discourse? To whom I make answer in the first place, what I mentioned above, that the glory of that greater good is greater from the fact that, in order to obtain it, the good of married life is surmounted, not the sin of marriage shunned. Otherwise it would be enough for perpetual continence, not to be specially praised, but only not to be blamed: if it were maintained on this account, because it was a crime to wed. In the next place, because it is not by human judgment, but by authority of Divine Scripture, that men must be exhorted unto so excellent a gift, we must plead not in a common-place manner, or merely by the way, that divine Scripture itself seem not to any one in any matter to have lied. For they discourage rather than exhort holy virgins, who compel them to continue so by passing sentence on marriage. For whence can they feel sure that that is true, which is written, “And he, who gives her not in marriage, does better:” if they think that false, which yet is written close above, “Both he, who gives his virgin, does well?” But, if they shall without all doubt have believed Scripture speaking of the good of marriage, confirmed by the same most true authority of the divine oracle, they will hasten beyond unto their own better part with glowing and confident eagerness. Wherefore we have already spoken enough for the business which we have taken in hand, and, so far as we could, have shown, that neither that saying of the Apostle, “But I think that this is good by reason of the present necessity,” is so to be understood, as though in this life holy virgins are better than faithful women married, but are equal in the kingdom of heaven, and in a future life: nor that other, where he saith of such as wed, “But such shall have tribulation of the flesh, but I spare you;” is to be so understood, as though he chose rather to be silent on, than to speak of, the sin and condemnation of marriage. Forsooth two errors, contrary the one to the other, have, through not understanding them, taken hold of each one of these two sentences. For that concerning the present necessity they interpret in their own favor, who contend to equal such as wed to such as wed not: but this, where it is said, “But I spare you,” they who presume to condemn such as wed. But we, according to the faith and sound doctrine of holy Scriptures, both say that marriage is no sin, and yet set its good not only below virginal, but also below widowed continence; and say that the present necessity of married persons is an hindrance to their desert, not indeed unto life eternal, but unto an excellent glory and honor, which is reserved for perpetual continence: and that at this time marriage is not expedient save for such as contain not; and that on the tribulation of the flesh, which cometh from the affection of the flesh, without which marriages of incontinent persons cannot be, the Apostle neither wished to be silent, as forewarning what was true, nor to unfold more fully, as sparing man’s weakness.

2And now by plainest witnesses of divine Scriptures, such as according to the small measure of our memory we shall be able to remember, let it more clearly appear, that, not on account of the present life of this world, but on account of that future life which is promised in the kingdom of heaven, we are to choose perpetual continence. But who but must observe this in that which the same Apostle says a little after, “Whoso is without a wife has thought of the things of the Lord, how to please the Lord: but whoso is joined in marriage has thought of the things of the world, how to please his wife. And a woman unmarried and a virgin is divided; she that is unmarried is careful about the things of the Lord, to be holy both in body and spirit: but she that is married is careful about the things of the world, how to please her husband.” Certainly he saith not, hath thought of the things of a state without care in this world, to pass her time without weightier troubles; nor doth he say that a woman unmarried and a virgin is divided, that is, distinguished, and separated from her who is married, for this end, that the unmarried woman be without care in this life, in order to avoid temporal troubles, which the married woman is not free from: but, “She hath thought,” saith he, “of the things of the Lord, how to please the Lord; and is careful about the things of the Lord, to be holy both in body and spirit.” Unless to such a degree, perchance, each be foolishly contentious, as to essay to assert, that it is not on account of the kingdom of heaven, but on account of this present world, that we wish to “please the Lord,” or that it is on account of this present life, not on account of life eternal, that they are “holy both in body and spirit.” To believe this, what else is it, than to be more miserable than all men? For so the Apostle saith, “If in this life only we are hoping in Christ, we are more miserable than all men.” What? is he who breaks his bread to the hungry, if he do it only on account of this life, a fool; and shall he be prudent, who chastens his own body even unto continence, whereby he hath no intercourse even in marriage, if it shall profit him nought in the kingdom of heaven?

2Lastly, let us hear the Lord Himself delivering most plain judgment on this matter. For, upon His speaking after a divine and fearful manner concerning husband and wife not separating, save on account of fornication, His disciples said to Him, “If the case be such with a wife, it is not good to marry.” To whom He saith, “Not all receive this saying. For there are eunuchs who were so born: but there are others who were made by men: and there are eunuchs, who made themselves eunuchs for the sake of the kingdom of heaven: whoso can receive, let him receive.” What could be said more true, what more clear? Christ saith, the Truth saith, the Power and Wisdom of God saith, that they, who of pious purpose have contained from marrying a wife, make themselves eunuchs for the sake of the kingdom of heaven: and against this, human vanity with impious rashness contends, that they, who do so, shun only the present necessity of the troubles of married life, but in the kingdom of heaven have no more than others.

3Paul the Apostle censures evil unmarried women, curious and prating, and says that this fault comes of idleness. “But at the same time,” saith he, “being idle they learn to go about to houses: but not only idle, but curious also and prating, speaking what they ought not.” Of these he had said above, “But younger widows avoid; for when they have past their time in delights, they wish to wed in Christ; having condemnation, in that they have made void their first faith:” that is, have not continued in that, which they had vowed at the first. And yet he saith not, they marry, but “they wish to marry.” For many of them are recalled from marrying, not by love of a noble purpose, but by fear of open shame, which also itself comes of pride, whereby persons fear to displease men more than God. These, therefore, who wish to marry, and do not marry on this account, because they cannot with impunity, who would do better to marry than to be burned, that is, than to be laid waste in their very conscience by the hidden flame of lust, who repent of their profession, and who feel their confession irksome; unless they correct and set right their heart, and by the fear of God again overcome their lust, must be accounted among the dead; whether they pass their time in delights, whence the Apostle says, “But she who passes her time in delights, living, is dead;” or whether in labors and fastings, which are useless where there is no correction of the heart, and serve rather for display than amendment. I do not, for my part, impose on such a great regard for humility, in whom pride itself is confounded, and bloodstained by wound of conscience. Nor on such as are drunken, or covetous, or who are lying in any other kind whatever of damnable disease, at the same time that they have profession of bodily continence, and through perverse manners are at variance with their own name, do I impose this great anxiety about pious humility: unless haply in these evils they shall dare even to make a display of themselves, unto whom it is not enough, that the punishments of these are deferred. Nor am I treating of these, in whom there is a certain aim of pleasing, either by more elegant dress than the necessity of so great profession demands, or by remarkable manner of binding the head, whether by bosses of hair swelling forth, or by coverings so yielding, that the fine network below appears: unto these we must give precepts, not as yet concerning humility, but concerning chastity itself, or virgin modesty. Give me one who makes profession of perpetual continence, and who is free from these, and all such faults and spots of conduct; for this one I fear pride, for this so great good I am in alarm from the swelling of arrogance. The more there is in any one on account of which to be self-pleased, the more I fear, lest, by pleasing self, he please not Him, Who “resisteth the proud, but unto the humble giveth grace.”

3Certainly we are to contemplate in Christ Himself, the chief instruction and pattern of virginal purity. What further precept then concerning humility shall I give to the continent, than what He saith to all, “Learn of Me, in that I am meek and lowly of heart?” when He had made mention above of His greatness, and, wishing to show this very thing, how great He was, and how little He had been made for our sakes, saith, “I confess to Thee, O Father, Lord of heaven and earth, in that Thou hast hidden these things from the wise and prudent, and hast revealed them unto little children. Even so, O Father, in that so it hath been pleasing before Thee. All things have been delivered unto Me of My Father: and no one knoweth the Son, save the Father; and no one knoweth the Father, save the Son, and he to whom the Son shall have willed to reveal Him. Come unto Me, all ye who labor and are burdened, and I will refresh you. Take My yoke upon you, and learn of Me, in that I am meek and lowly of heart.” He, He, unto Whom the Father hath delivered all things, and Whom no one knoweth but the Father, and Who alone, (and he, unto whom He shall have willed to reveal Him), knoweth the Father, saith not, “Learn of Me” to make the world, or to raise the dead, but, “in that I am meek and lowly of heart.” O saving teaching? O Teacher and Lord of mortals, unto whom death was pledged and passed on in the cup of pride, He would not teach what Himself was not, He would not bid what Himself did not. I see Thee, O good Jesu, with the eyes of faith, which Thou hast opened for me, as in an assembly of the human race, crying out and saying, “Come unto Me, and learn of Me.” What, I beseech Thee, through Whom all things were made, O Son of God, and the Same Who was made among all things, O Son of Man: to learn what of Thee, come we to Thee? “For that I am meek,” saith He, “and lowly of heart.” Is it to this that all the treasures of wisdom and knowledge hidden in Thee are brought, that we learn this of Thee as a great thing, that Thou art “meek and lowly of heart?” Is it so great a thing to be little, that it could not at all be learned unless it were brought to pass by Thee, Who art so great? So indeed it is. For by no other way is there found out rest for the soul, save when the unquiet swelling hath been dispersed, whereby it was great unto itself, when it was not sound unto Thee.

3Let them hear Thee, and let them come to Thee, and let them learn of Thee to be meek and lowly, who seek Thy Mercy and Truth, by living unto Thee, unto Thee, not unto themselves. Let him hear this, laboring and laden, who is weighed down by his burthen, so as not to dare to lift up his eyes to heaven, that sinner beating his breast, and drawing near from afar. Let him hear, the centurion, not worthy that Thou shouldest enter under his roof. Let him hear, Zaccheus, chief of publicans, restoring fourfold the gains of damnable sins. Let her hear, the woman in the city a sinner, by so much the more full of tears at Thy feet, the more alien she had been from Thy steps. Let them hear, the harlots and publicans, who enter into the kingdom of heaven before the Scribes and Pharisees. Let them hear, every kind of such ones, feastings with whom were cast in Thy teeth as a charge, forsooth, as though by whole persons who sought not a physician, whereas Thou camest not to call the righteous, but sinners to repentance. All these, when they are converted unto Thee, easily grow meek, and are humbled before Thee, mindful of their own most unrighteous life, and of Thy most indulgent mercy, in that, “where sin hath abounded, grace hath abounded more.”

50. But, again, lest by occasion of this sentence, any one should sin with deadly security, and should allow himself to be carried away, as though his sins were soon by easy confession to be blotted out, he straightway added, “My little children, these things have I written unto you, that ye sin not; and, if one shall have sinned, we have an Advocate with the Father, Jesus Christ the righteous, and Himself is a propitiation of our sins.” Let no one therefore depart from sin as though about to return to it, nor bind himself as it were by compact of alliance of this kind with unrighteousness, so as to take delight rather to confess it than to shun it. But, forasmuch as even upon such as are busy and on the watch not to sin, there creep by stealth, in a certain way, from human weakness, sins, however small, however few, yet not none; these same themselves become great and grievous, in case pride shall have added to them increase and weight: but by the Priest, Whom we have in the heavens, if by pious humility they be destroyed, they are with all ease cleansed.

5But I contend not with those, who assert that a man can in this life live without any sin: I contend not, I gainsay not. For perhaps we take measure of the great from out our own misery, and, comparing ourselves with ourselves, understand not. One thing I know, that those great ones, such as we are not, such as we have not as yet made proof of, by how much they are great, by so much humble themselves in all things, that they may find grace before God. For, let them be how great soever they will, “there is no servant greater than his Lord, nor disciple greater than his master.” And assuredly He is the Lord, Who saith, “All things have been delivered unto Me of My Father;” and He is the Master, Who saith, “Come unto Me, all ye who labor, and learn of Me;” and yet what learn we? “In that I am meek,” saith He, “and lowly of heart.”

5Here some one will say, This is now not to write of virginity, but of humility. As though truly it were any kind of virginity, and not that which is after God, which we had undertaken to set forth. And this good, by how much I see it to be great, by so much I fear for it, lest it be lost, the thief pride. Therefore there is none that guardeth the virginal good, save God Himself Who gave it: and God is Charity. The Guardian therefore of virginity is Charity: but the place of this Guardian is humility. There forsooth He dwelleth, Who said, that on the lowly and quiet, and that trembleth at His words, His Spirit resteth. What, therefore, have I done foreign from my purpose, if wishing the good, which I have praised, to be more securely guarded, I have taken care also to prepare a place for the Guardian? For I speak with confidence, nor have I any fear lest they be angry with me, whom I admonish with care to fear for themselves together with me. More easily do follow the Lamb, although not whithersoever He shall have gone, yet so far as they shall have had power, married persons who are humble, than virgins who are proud. For how doth one follow Him, unto Whom one wills not to approach or how doth one approach Him, unto Whom one comes not to learn, “in that I am meek and lowly of heart?” Wherefore those the Lamb leadeth following whithersoever He shall have gone, in whom first Himself shall have found where to lay His Head. For also a certain proud and crafty person had said to Him, “Lord, I will follow Thee whithersoever Thou shalt have gone;” to whom He made answer, “Foxes have dens, and fowls of heaven nests: but the Son of Man hath not where to lay His Head.” By the term of foxes He reproved wily craftiness, and by the name of birds puffed-up arrogance, wherein He found not pious humility to rest in. And by this no where at all did he follow the Lord, who had promised that he would follow Him, not unto a certain point of progress, but altogether whithersoever He should have gone.

5Wherefore this do ye, virgins of God, this do ye: follow ye the Lamb, whithersoever He shall have gone. But first come unto Him, Whom ye are to follow, and learn, in that He is meek and lowly of heart. Come ye in lowly wise unto the Lowly, if ye love: and depart not from Him, lest ye fall. For whoso fears to depart from Him asks and says, “Let there not come to me foot of pride.” Go on in the way of loftiness with the foot of lowliness; Himself lifteth up such as follow in lowly wise, Who thought it not a trouble to come down unto such as lay low. Commit ye His gifts unto Him to keep, “guard ye your strength unto Him.” Whatever of evil through His guardianship ye commit not, account as forgiven unto you by Him: lest, thinking that you have little forgiven unto you, ye love little, and with ruinous boasting despise the publicans beating their breasts. Concealing that strength of yours which hath been tried beware, that ye be not puffed up, because ye have been able to bear something: but concerning that which hath been untried pray, that ye be not tempted above that ye are able to bear. Think that some are superior to you in secret, than whom ye are openly better. When the good things of others, haply unknown to you, are kindly believed by you, your own that are known to you are not lessened by comparison, but strengthened by love: and what haply as yet are wanting, are by so much the more easily given, by how much they are the more humbly desired. Let such among your number as persevere, afford to you an example: but let such as fall increase your fear. Love the one that ye may imitate it; mourn over the other, that ye be not puffed up. Do not ye establish your own righteousness; submit yourselves unto God Who justifies you. Pardon the sins of others, pray for your own: future sins shun by watching, past sins blot out by confessing.

5Lo, already ye are such, as that in the rest of your conduct also ye correspond with the virginity which ye have professed and kept. Lo, already not only do ye abstain from murders, devilish sacrifices and abominations, thefts, rapines, frauds, perjuries, drunkennesses, and all luxury and avarice, hatreds, emulations, impieties, cruelties; but even those things, which either are, or are thought, lighter, are not found nor arise among you: not bold face, not wandering eyes, not unbridled tongue, not petulant laugh, not scurrilous jest, not unbecoming mien, not swelling or loose gait; already ye render not evil for evil, nor curse for curse; already, lastly, ye fulfill that measure of love, that ye lay down your lives for your brethren. Lo, already ye are such, because also such ye ought to be. These, being added to virginity, set forth an angelic life unto men, and the ways of heaven unto the earth. But, by how much ye are great, whosoever of you are so great, “by so much humble yourselves in all things, that ye may find grace before God,” that He resist you not as proud, that He humble you not as lifting up yourselves, that He lead you not through straits as being puffed up: although anxiety be unnecessary, that, where Charity glows, humility be not wanting.

5It is well that He seeks your beauty within, where He hath given unto you power to become daughters of God: He seeks not of you a fair flesh, but fair conduct, whereby to bridle also the flesh. He is not one unto Whom any one can lie concerning you, and make him rage through jealousy. See with how great security ye love Him, Whom ye fear not to offend by false suspicions. Husband and wife love each other, in that they see each other: and what they see not, that they fear between themselves: nor have they sure delight in what is visible, while in what is concealed they usually suspect what is not. Ye in Him, Whom ye see not with the eyes, and behold by faith, neither have what is real to blame, nor fear lest haply ye offend Him by what is false. If therefore ye should owe great love to husbands, Him, for Whose sake ye would not have husbands, how greatly ought ye to love? Let Him be fixed in your whole heart, Who for you was fixed on the Cross: let Him possess in your soul all that, whatever it be, that ye would not have occupied by marriage. It is not lawful for you to love little Him, for Whose sake ye have not loved even what were lawful. So loving Him Who is meek and lowly of heart, I have no fear for you of pride.

5Thus, after our small measure, we have spoken enough both of sanctity, whereby ye are properly called “sanctimoniales,” and of humility, whereby whatever great name ye bear is kept. But more worthily let those Three Children, unto whom He, Whom they loved with full glow of heart, afforded refreshing in the fire, admonish you concerning this our little work, much more shortly indeed in number of words, but much more greatly in weight of authority, in the Hymn wherein God is honored by them. For joining humility unto holiness in such as praise God, they have most plainly taught, that each, by how much he make any more holy profession, by so much do beware that he be not deceived by pride. Wherefore do ye also praise Him, Who grants unto you, that in the midst of the flames of this world, although ye be not joined in marriage, yet ye be not burned: and praying also for us, “Bless ye the Lord, ye holy and humble men of heart; utter an hymn, and exalt Him above all forever.”

This work is not mentioned in the Retractations, probably because it is a letter, and as such it is reckoned by Possidius, cap. It is also marked as St. Augustin’s by its references to his other works, De Bono Conjugali, etc. cap. 1Ep. to Proba, cap. 2The date is marked by the recent consecration of Demetrias, which was in 41The admonition for which he is thanked by Juliana, Ep. 18may be that against Pelagianism.

An objection has been raised from its disagreement with the fourth Council of Carthage, an. 39can. 10which excommunicates widows who marry again after consecration, and pronounces them guilty of adultery, whereas in cap. and 1the opinion that such marriages are no marriages, and that they ought to return to continence, is refuted. The two, however, are not wholly irreconcileable, as there may be a guilt similar to that of adultery incurred, and it may be visited with a censure in the form of excommunication, and yet the marriage may remain valid. The 16th Canon of Chalcedon imposes such a penalty, with power to the Bishop to relax it.—Abridged from the Benedictine Edition.

Augustin the Bishop, servant of Christ, and of the servants of Christ, unto the religious handmaiden of God, Juliana, in the Lord of lords health.

Not any longer to be in debt of my promise to your request and love in Christ, I have seized the occasion as I could, amid other my very pressing engagements, to write to you somewhat concerning the profession of holy widowhood, forasmuch as, when I was present, you laded me with entreaty, and, when I had not been able to deny you this, you often by letters demanded my promise. And in this work of ours, when you shall find in reading that some things pertain not at all unto your own person, or unto the person of you, who are living together in Christ, nor are strictly necessary to give counsel unto your life, it will be your duty not on this account to judge them superfluous. Forsooth this letter, although it be addressed to you, was not to be written for you alone; but certainly it was a matter for us not to neglect, that it should profit others also through your means. Whatsoever, therefore, you shall find here, such as either hath been at no time necessary for you, or is not so now, and which yet you shall perceive to be necessary for others, grieve not either to possess or to lend to read; that your charity also may be the profit of others.

Whereas, therefore, in every question, which relates to life and conduct, not only teaching, but exhortation also is necessary; in order that by teaching we may know what is to be done, and by exhortation may be incited not to think it irksome to do what we already know is to be done; what more can I teach you, than what we read in the Apostle? For holy Scripture setteth a rule to our teaching, that we dare not “be wise more than it behoveth to be wise;” but be wise, as himself saith, “unto soberness, according as unto each God hath allotted the measure of faith.” Be it not therefore for me to teach you any other thing, save to expound to you the words of the Teacher, and to treat of them as the Lord shall have given to me.

Therefore (thus) saith the Apostle, the teacher of the Gentiles, the vessel of election, “But I say unto the unmarried and the widows, that it is good for them, if they shall have so continued, even as I also.” These words are to be so understood, as that we think not that widows ought not to be called unmarried, in that they seem to have made trial of marriage: for by the name of unmarried women he means those, who are not now bound by marriage, whether they have been, or whether they have not been so. And this in another place he opens, where he says, “Divided is a woman unmarried and a virgin.” Assuredly when he adds a virgin also, what would he have understood by an unmarried woman, but a widow? Whence also, in what follows, under the one term “unmarried” he embraces both professions, saying, “She who is unmarried is careful of the things of the Lord, how to please the Lord: but she who is married is careful of the things of the world, how to please her husband.” Certainly by the unmarried he would have understood, not only her who hath never married, but her also, who, being by widowhood set free from the bond of marriage, hath ceased to be married; for on this account also he calleth not married, save her, who hath an husband; not her also, who hath had, and hath not. Wherefore every widow is unmarried; but, because not every unmarried woman is a widow, for there are virgins also; therefore he hath here set both, where he says, “But I say unto the unmarried and the widows;” as if he should say, What I say unto the unmarried, I say not unto them alone, who are virgins, but unto them also who are widows; “that it is good for them, if they shall have so continued, even as also I.”

Lo, there is your good compared to that good, which the Apostle calls his own, if faith be present: yea, rather, because faith is present. Short is this teaching, yet not on this account to be despised, because it is short; but on this account to be retained the more easily and the more dearly, in that in shortness it is not cheap. For it is not every kind of good soever, which the Apostle would here set forth, which he hath unambiguously placed above the faith of married women. But how great good the faith of married women, that is, of Christian and religious women joined in marriage, hath, may be understood from this, that, when he was giving charge for the avoiding of fornication, wherein assuredly he was addressing married persons also, he saith, “Know ye not that your bodies are the members of Christ?” So great then is the good of faithful marriage, that even the very members are (members) of Christ. But, forasmuch as the good of widowed continence is better than this good, the purpose of this profession is, not that a catholic widow be any thing more than a member of Christ, but that she have a better place, than a married woman, among the members of Christ. Forsooth the same Apostle says, “For, as in one body we have many members, but all members have not the same course of action; so being many we are one body in Christ, and each members one of another: having gifts diverse according unto the grace, which hath been given unto us.”

Wherefore also when he was advising married persons not to defraud one another of the due of carnal intercourse; lest, by this means, the one of them, (the due of marriage being denied to him,) being through his own incontinence tempted of Satan, should fall away into fornication, he saith, “But this I say of leave, not of command; but I would that all men were as I myself; but each one hath his own proper gift from God; but one in this way, and another in that.” You see that wedded chastity also, and the marriage faith of the Christian bed, is a “gift,” and this of God; so that, when as carnal lust exceeds somewhat the measure of sensual intercourse, beyond what is necessary for the begetting of children, this evil is not of marriage, but venial by reason of the good of marriage. For not concerning marriage, which is contracted for the begetting of children, and the faith of wedded chastity, and the sacrament (indissoluble, so long as both live) of matrimony, all which are good; but concerning that immoderate use of the flesh, which is recognized in the weakness of married persons, and is pardoned by the intervention of the good of marriage, the Apostle saith, “I speak of leave, not of command.” Also, when he says, “The woman is bound, so long as her husband lives: but, in case her husband shall have died, she is set free: let her be married to whom she will, only in the Lord: but she shall be more blessed, if she shall have so continued, according to my counsel;” he shows sufficiently that a faithful woman is blessed in the Lord, even when she marries a second time after the death of her husband, but that a widow is more blessed in the same Lord; that is, to speak not only in the words, but by instances also, of the Scriptures, that Ruth is blessed, but that Anna is more blessed.

Wherefore this in the first place you ought to know, that by the good, which you have chosen, second marriages are not condemned, but are set in lower honor. For, even as the good of holy virginity, which thy daughter hath chosen, doth not condemn thy one marriage; so neither doth thy widowhood the second marriage of any. For hence, specially, the heresies of the Cataphryges and of the Novatians swelled, which Tertullian also, inflated with cheeks full of sound not of wisdom, whilst with railing tooth he attacks second marriages, as though unlawful, which the Apostle with sober mind allows to be altogether lawful. From this soundness of doctrine let no man’s reasoning, be he unlearned, or be he learned, move thee; nor do thou so extol thy own good, as to charge as evil that of another’s which is not evil; but do thou rejoice so much the more of thy own good, the more thou seest, that, by it, not only are evils shunned, but some goods too surpassed. For adultery and fornication are evils. But from these unlawful things she is very far removed, who hath bound herself by liberty of vow, and, not by command of law, but by counsel of charity, hath brought to pass that even things lawful should not be lawful to her. And marriage chastity is a good, but widowed continence is a better good. Therefore this better good is honored by the submission of that other, not that other condemned by the praise of this that is better.

Whence, also, what the Apostle Paul said of the unmarried woman, “that she may be holy both in body and spirit;” we are not so to understand, as though a faithful woman being married and chaste, and according to the Scriptures subject unto her husband, be not holy in body, but only in spirit. For it cannot come to pass, that when the spirit is sanctified, the body also be not holy, of which the sanctified spirit maketh use: but, that we seem not to any to argue rather than to prove this by divine saying; since the Apostle Peter, making mention of Sarah, saith only “holy women,” and saith not, “and in body;” let us consider that saying of the same Paul, where forbidding fornication he saith, “Know ye not, that your bodies are members of Christ? Taking, therefore, members of Christ, shall I make them members of an harlot? Far be it.” Therefore let any one dare to say that the members of Christ are not holy; or let him not dare to separate from the members of Christ the bodies of the faithful that are married. Whence, also, a little after he saith, “Your body is the temple within you of the Holy Spirit, Whom ye have from God; and ye are not your own; for ye have been bought with a great price.” He saith that the body of the faithful is both members of Christ, and the temple of the Holy Spirit, wherein assuredly the faithful of both sexes are understood. There therefore are married women, there unmarried women also; but distinct in their deserts, and as members preferred to members, whilst yet neither are separated from the body. Whereas, therefore, he saith, speaking of an unmarried woman, “that she may be holy both in body and spirit,” he would have understood a fuller sanctification both in body and in spirit, and hath not deprived the body of married women of all sanctification.

Learn, therefore, that thy good, yea, rather, remember what thou hast learned, that thy good is more praised, because there is another good than which this is better, than if this could not on any other condition be a good, unless that were an evil, or altogether were not. The eyes have great honor in the body, but they would have less, if they were alone, and there were not other members of less honor. In heaven itself the sun by its light surpasses, not chides, the moon; and star from star differs in glory, not is at variance through pride. Therefore, “God made all things, and, lo, very good;” not only “good,” but also “very;” for no other reason, than because “all.” For of each several work throughout it was also said, “God saw that it is good.” But, when “all” were named, “very” was added; and it was said, “God saw all things which He made, and, lo, very good.” For certain several things were better than other several, but all together better than any several. Therefore, may the sound doctrine of Christ make thee in His Body sound through His Grace, that, what thou hast better than others in body and spirit, the self-same thy spirit, which ruleth the body, may neither extol with insolence, nor distinguish with lack of knowledge.

Nor, because I called Ruth blessed, Anna more blessed, in that the former married twice, the latter, being soon widowed of her one husband, so lived long, do you straightway also think that you are better than Ruth. Forsooth different in the times of the Prophets was the dispensation of holy females, whom obedience, not lust, forced to marry, for the propagation of the people of God, that in them Prophets of Christ might be sent beforehand; whereas the People itself also, by those things which in figure happened among them, whether in the case of those who knew, or in the case of those who knew not those things, was nothing else than a Prophet of Christ, of whom should be born the Flesh also of Christ. In order therefore for the propagation of that people, he was accounted accursed by sentence of the Law, whoso raised not up seed in Israel. Whence also holy women were kindled, not by lust of sensual intercourse, but by piety of bearing; so that we most rightly believe of them that they would not have sought sensual intercourse, in case a family could have come by any other means. And to the husbands was allowed the use of several wives living; and that the cause of this was not lust of the flesh, but forethought of begetting, is shown by the fact, that, as it was lawful for holy men to have several wives living, it was not likewise lawful for holy women to have intercourse with several husbands living; in that they would be by so much the baser, by how much the more they sought what would not add to their fruitfulness. Wherefore holy Ruth, not having seed such as at that time was necessary in Israel, on the death of her husband sought another of whom to have it. Therefore than this one twice married, Anna once married a widow was on this account more blessed, in that she attained also to be a prophetess of Christ; concerning whom we are to believe, that, although she had no sons, (which indeed Scripture by keeping silence hath left uncertain,) yet, had she by that Spirit foreseen that Christ would immediately come of a virgin, by Which she was enabled to recognize Him even as a child: whence, with good reason, even without sons, (that is, assuming she had none,) she refused a second marriage: in that she knew that now was the time wherein Christ were better served, not by duty of bearing, but by zeal of containing: not by fruitfulness of married womb, but by chastity of widowed conduct. But if Ruth also was aware that by her flesh was propagated a seed, whereof Christ should hereafter have flesh, and by marrying set forth her ministering to this knowledge, I dare not any longer say that the widowhood of Anna was more blessed than her fruitfulness.

1But thou who both hast sons, and livest in that end of the world, wherein now is the time not of casting stones, but of gathering; not of embracing, but of abstaining from embracing; when the Apostle cries out, “But this I say, brethren, the time is short; it remains, that both they who have wives be as not having;” assuredly if thou hadst sought a second marriage, it would have been no obedience of prophecy or law, no carnal desire even of family, but a mark of incontinence alone. For you would have done what the Apostle says, after he had said, “It is good for them, if they shall have so continued, even as I;” forsooth he straightway added, “But if they contain not themselves, let them marry; for I had rather that they marry than be burned.” For this he said, in order that the evil of unbridled desire might not be carried headlong into criminal baseness, being taken up by the honest estate of marriage. But thanks be to the Lord, in that thou hast given birth to what thou wouldest not be, and the virginity of thy child hath compensated for the loss of thy virginity. For Christian doctrine, having diligent question made of it, makes answer, that a first marriage also now at this time is to be despised, unless incontinence stand in the way. For he, who said, “If they contain not themselves, let them marry,” could have said, “If they have not sons, let them marry,” if, when now after theResurrection and Preaching of Christ, there is unto all nations so great and abundant supply of sons to be spiritually begotten, it were any such duty to beget sons after the flesh as it was in the first times. And, whereas in another place he saith, “But I will that the younger marry, bear children, be mothers of families,” he commends with apostolic sobriety and authority the good of marriage, but doth not impose the duty of bearing, as though in order to obey the law, even on those who “receive” the good of continence. Lastly, why he had said this, he unfolds, when he adds and says, “To give no occasion of speaking evil to the adversary; for already certain have turned back after Satan:” that by these words of his we may understand, that those, whom he would have marry, could have done better to contain than marry; but better to marry than to go back after Satan, that is, to fall away from that excellent purpose of virginal or widowed chastity, by looking back to things that are behind, and perish. Wherefore, such as contain not themselves, let them marry before they make profession of continence, before they vow unto God, what, if they pay not, they are justly condemned. Forsooth in another place he saith of such, “For when they have lived in delights in Christ, they wish to marry: having condemnation, in that they have made of none effect their first faith;” that is, they have turned aside their will from the purpose of continence unto marriage. Forsooth they have made of none effect the faith, whereby they formerly vowed what they were unwilling by perseverance to fulfill. Therefore the good of marriage is indeed ever a good: but in the people of God it was at one time an act of obedience unto the law; now it is a remedy for weakness, but in certain a solace of human nature. Forsooth to be engaged in the getting of children, not after the fashion of dogs by promiscuous use of females, but by honest order of marriage, is not an affection such as we are to blame in a man; yet this affection itself the Christian mind, having thoughts of heavenly things, in a more praiseworthy manner surpasses and overcomes.

1But since, as the Lord saith, “Not all receive this word;” therefore let her who can receive it, receive it; and let her, who containeth not, marry; let her, who hath not begun, deliberate; let her, who hath undertaken it, persevere; let there be no occasion given unto the adversary, let there be no oblation withdrawn from Christ. Forsooth in the marriage bond if chastity be preserved, condemnation is not feared; but in widowed and virginal continence, the excellence of a greater gift is sought for: and, when this has been sought, and chosen, and by debt of vow offered, from this time not only to enter upon marriage, but, although one be not married, to wish to marry is matter of condemnation. For, in order to show this, the Apostle saith not, “When they shall have lived in delights, in Christ” they marry; but “they wish to marry; having,” saith he, “condemnation, in that they have made of none effect their first faith,” although not by marrying, yet by wishing; not that the marriages even of such are judged matter of condemnation; but there is condemned a wrong done to purpose, there is condemned a broken faith of vow, there is condemned not a relief by lower good, but a fall from higher good: lastly, such are condemned, not because they have entered upon marriage faith afterwards, but because they have made of none effect the first faith of continence. And in order to suggest this in few words, the Apostle would not say, that they have condemnation, who after purpose of greater sanctity marry, (not because they are not condemned, but lest in them marriage itself should be thought to be condemned:) but, after he had said, “they wish to marry,” he straightway added, “having condemnation.” And he stated the reason, “in that they have made of none effect their former faith,” in order that it may appear that it is the will which fell away from its purpose, which is condemned, whether marriage follow, or fail to follow.

1Wherefore they who say that the marriages of such are not marriages, but rather adulteries, seem not to me to consider with sufficient acuteness and care what they say; forsooth they, are misled by a semblance of truth. For, whereas they, who of Christian sanctity marry not, are said to choose the marriage of Christ, hence certain argue saying, If she, who during the life of her husband is married to another, be an adulteress, even as the Lord Himself hath laid down in the Gospel; therefore, during the life of Christ, over Whom death hath no more dominion, if she who had chosen His marriage, be married to a man, she is an adulteress. They, who say this, are moved indeed with acuteness, but fail to observe, how great absurdity in fact follows on this reasoning. For whereas it is praiseworthy that, even during the life of her husband, by his consent, a female vow continence unto Christ, now, according to the reasoning of these persons, no one ought to do this, lest she make Christ Himself, what is impious to imagine, an adulterer, by being married to Him during the life of her husband. Next, whereas first marriages are of better desert than second, far be it that this be the thought of holy widows, that Christ seem unto them as a second husband. For Himself they used heretofore also to have, (when they were subject and did faithful service to their own husbands,) not after the flesh, but after the Spirit a Husband; unto Whom the Church herself, of which they are members, is the wife; who by soundness of faith, of hope, of charity, not in the virgins alone, but in widows also, and faithful married women, is altogether a virgin. Forsooth unto the universal Church, of which they all are members, the Apostle saith, “I joined you unto one husband a chaste virgin to present unto Christ.” But He knoweth how to make fruitful, without marring of chastity, a wife a virgin, Whom even in the flesh itself His Mother could without violation of chastity conceive. But there is brought to pass by means of this ill-considered notion, (whereby they think that the marriages of women who have fallen away from this holy purpose, in case they shall have married, are no marriages,) no small evil, that wives be separated from their husbands, as though they were adulteresses, not wives; and wishing to restore to continence the women thus separated, they make their husbands real adulterers, in that during the life of their wives they have married others.

1Men are wont to move a question concerning a third or fourth marriage, and even more numerous marriages than this. On which to make answer strictly, I dare neither to condemn any marriage, nor to take from these the shame of their great number. But, lest the brevity of this my answer may chance to displease any, I am prepared to listen to my reprover treating more fully. For perhaps he alleges some reason, why second marriages be not condemned, but third be condemned. For I, as in the beginning of this discourse I gave warning, dare not to be more wise than it behoveth to be wise. For who am I, that I should think that that must be defined which I see that the Apostle hath not defined? For he saith, “A woman is bound, so long as her husband liveth.” He said not, her first; or, second; or, third; or, fourth; but, “A woman,” saith he, “is bound, so long as her husband liveth; but if her husband shall be dead, she is set free; let her be married to whom she will, only in the Lord: but she shall be more blessed, if she shall have so continued.” I know not what can be added to, or taken from, this sentence, so far as relates to this matter. Next I hear Himself also, the Master and Lord of the Apostles and of us, answering the Sadducees, when they had proposed to Him a woman not once-married, or twice-married, but, if it can be said, seven-married, whose wife she should be in the resurrection? For rebuking them, He saith, “Ye do err, not knowing the Scriptures, nor the power of God. For in the resurrection they shall neither be married, nor marry wives; for they shall not begin to die, but shall be equal to the Angels of God.” Therefore He made mention of their resurrection, who shall rise again unto life, not who shall rise again unto punishment. Therefore He might have said, Ye do err, knowing not the Scriptures, nor the power of God: for in that resurrection it will not be possible that there be those that were wives of many; and then added, that neither doth any there marry. But neither, as we see, did He in this sentence show any sign of condemning her who was the wife of so many husbands. Wherefore neither dare I, contrary to the feeling of natural shame, say, that, when her husbands are dead, a woman marry as often as she will; nor dare I, out of my own heart, beside the authority of holy Scripture, condemn any number of marriages whatever. But, what I say to a widow, who hath had one husband, this I say to every widow; you will be more blessed, if you shall have so continued.

1For that also is no foolish question which is wont to be proposed, that whoso can may say, which widow is to be preferred in desert; whether one who hath had one husband, who, after having lived a considerable time with her husband, being left a widow with sons born to her and alive, hath made profession of continence; or she who as a young woman having lost two husbands within two years, having no children left alive to console her, hath vowed to God continence, and in it hath grown old with most enduring sanctity. Herein let them exercise themselves, if they can, by discussing, and by showing some proof to us, who weigh the merits of widows by number of husbands, not by the strength itself of continence. For, if they shall have said, that she who hath had one husband is to be preferred to her who hath had two; unless they shall have alleged some special reason or authority, they will assuredly be found to set before excellence of soul, not greater excellence of soul, but good fortune of the flesh. Forsooth it pertained unto good fortune of the flesh, both to live a long time with her husband, and to conceive sons. But, if they prefer her not on this account, that she had sons; at any rate the very fact that she lived a long time with her husband, what else was it than good fortune of the flesh? Further, the desert of Anna herself is herein chiefly commended, in that, after she had so soon buried her husband, through her protracted life she long contended with the flesh, and overcame. For so it is written, “And there was Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in many days; and had lived with her husband seven years from her virginity; and she was a widow even unto eighty-four years, who used not to depart from the Temple, by fastings and prayers serving day and night.” You see how the holy widow is not only commended in this, that she had had one husband, but also, that she had lived few years with a husband from her virginity, and had with so great service of piety continued her office of widowed chastity even unto so great age.

1No one indeed of these six widows could come up to your standard. For you, in case that you shall have maintained this vow even unto old age, mayest have all the three things wherein the desert of Anna excelled. For both thou hast had one husband, and he lived not long with thee in the flesh; and, by this means, in case that thou shall show forth obedience to the words of the Apostle, saying, “But she who is a widow indeed and desolate, hath hoped in the Lord, and persevereth in prayers night and day,” and with sober watchfulness shall shun what follows, “But she who passes her time in delights, living is dead,” all those three goods, which were Anna’s, shall be thine also. But you have sons also, which haply she had not. And yet you are not on this account to be praised, that you have them, but that you are zealous to nurture and educate them piously. For that they were born to thee, was of fruitfulness; that they are alive, is of good fortune; that they be so brought up, is of your will and disposal. In the former let men congratulate you, in this let them imitate you. Anna, through prophetic knowledge, recognized Christ with His virgin Mother; thee the grace of the Gospel hath made the mother of a virgin of Christ. Therefore that holy virgin, whom herself willing and seeking it ye have offered unto Christ, hath added something of virginal desert also unto the widowed deserts of her grandmother and mother. For ye who have her, fail not to have something thence; and in her ye are, what in yourselves ye are not. For that holy virginity should be taken from you at your marriage, was on this account brought to pass, in order that she should be born of you.

1These discussions, therefore, concerning the different deserts of married women, and of different widows, I would not in this work enter upon, if, what I am writing unto you, I were writing only for you. But, since there are in this kind of discourse certain very difficult questions, it was my wish to say something more than what properly relates to you, by reason of certain, who seem not to themselves learned, unless they essay, not by passing judgment to discuss, but by rending to cut in pieces the labors of others: in the next place, that you yourself also may not only keep what you have vowed, and make advance in that good; but also know more carefully and more surely, that this same good of yours is not distinguished from the evil of marriage, but is set before the good of marriage. For let not such, as condemn the marriage of widowed females, although they exercise their continence in abstaining from many things, which you make use of, on this account lead you astray, to think what they think, although you cannot do what they do. For no one would be a madman, although he see that the strength of a madman is greater than of men in their sound senses. Chiefly, therefore, let sound doctrine both adorn and guard goodness of purpose. Forsooth it is from this cause that catholic females, even after that they have been married more than once, are by just judgment preferred, not only to the widows who have had one husband, but also to the virgins of heretics. There are indeed on these three matters, of marriage, widowhood, and virginity, many winding recesses of questions, many perplexities; and in order by discussion to enter deeply into and solve these, there is required both greater care, and a fuller discourse; that either we may have a right mind in all those things, or, if in any matter we be otherwise minded, this also God may reveal unto us. However, what there also the Apostle saith next after, “Whereunto we have arrived, in that let us walk.” But we have arrived, in what relates to this matter on which we are speaking, so far as to set continence before marriage, but holy virginity even before widowed continence; and not to condemn any marriages, which yet are not adulteries but marriages, by praise of any purpose whatever of our own or of our friends. Many other things on these matters we have said in a Book concerning the Good of Marriage, and in another Book concerning Holy Virginity, and in a Book which we composed with as great pains as we could against Faustus the Manichee; since, by most biting reproaches in his writings of the chaste marriages of Patriarchs and Prophets, he had turned aside the minds of certain unlearned persons from soundness of faith.

20. Wherefore, forasmuch as in the beginning of this little work I had proposed certain two necessary matters, and had undertaken to follow them out; one which related to doctrine, the other to exhortation; and I have not failed in the former part, to the best of my power, according to the business which I had undertaken; let us come to exhortation, in order that the good which is known wisely, may be pursued ardently. And in this matter I give you this advice first, that, how great soever love of pious continence you feel to be in you, you ascribe it to the favor of God, and give Him thanks, Who of His Holy Spirit hath freely given unto you so much, as that, His love being shed abroad in your heart, the love of a better good should take away from you the permission of a lawful matter. For it was His gift to you that you should not wish to marry, when it was lawful, in order that now it should not be lawful, even if you wished; and that by this means the wish not to do it might be the more settled, lest what were now unlawful be done, which was not done even when lawful; and that, a widow of Christ, you should so far attain as to see your daughter also a virgin of Christ; for whilst you are praying as Anna, she hath become what Mary was. These by how much the more you know them to be gifts of God, by so much the more are you by the same gifts blessed; yea, rather, you are not so otherwise than as you know from Whom you have what you have. For listen to what the Apostle said on this matter, “But we have received not the spirit of this world, but the Spirit Which is of God, that we may know what things have been given to us by God.” Forsooth many have many gifts of God, and by not knowing from Whom they have them, come to boast themselves with impious vanity. But there is no one blessed with the gifts of God, who is ungrateful to the Giver. Forasmuch as, also, whereas in the course of the sacred Mysteries we are bidden to “lift up our hearts,” it is by His help that we are able, by Whose bidding we are admonished; and therefore it follows, that, of this so great good of the heart lifted up, we give not the glory to ourselves as of our own strength, but render thanks unto our Lord God. For of this we are straightway admonished, that “this is meet,” “this is right.” You remember whence these words are taken, you recognize by what sanction, and by how great holiness they are commended within. Therefore hold and have what you have received, and return thanks to the Giver. For, although it be yours to receive and have, yet you have that, which you have received; forasmuch as to one waxing proud, and impiously glorying of that which he had, as though he had it of himself, the Truth saith by the Apostle, “But what hast thou, which thou hast not received? But, if thou hast received, why boastest thou, as if thou hadst not received?”

2These things I am compelled to admonish by reason of certain little discourses of some men, that are to be shunned and avoided, which have begun to steal through the ears unto the minds of many, being (as must be said with tears) hostile to the grace of Christ, which go to persuade that we count not as necessary for us prayer unto the Lord, that we enter not into temptation. For they so essay to defend the free will of man, as that by it alone, even without help of the grace of God, we are able to fulfill what is commanded us of God. And thus it follows, that the Lord in vain said, “Watch and pray, lest ye enter into temptation;” and in vain daily in the Lord’s Prayer itself we say, “Lead us not into temptation.” For if it is of our own power alone that we be not overcome by temptation, why do we pray that we enter not, nor be led into it? Rather let us do what is of our own free will, and most absolute power; and let us mock at the Apostle, saying, “God is faithful, Who will not suffer you to be tempted above what ye are able;” and let us oppose him, and say, Why seek I of the Lord, what He hath set in my own power? But far be it, that he be so minded, who is sound minded. Wherefore let us seek that He may give, what He bids us that we have. For to this end He bids us have this, which as yet we have not, to admonish as what to seek; and that when we shall have found the power to do what He hath bidden, we may understand, of this also, whence we have received it; lest, being puffed and lifted up by the spirit of this world, we know not what things have been given unto us of God. Wherefore the free choice of the human will we by no means destroy, when the Grace of God, by which the free choice itself is helped, we deny not with ungrateful pride, but rather set forth with grateful piety. For it is ours to will: but the will itself is both admonished that it may arise, and healed, that it may have power;and enlarged, that it may receive; and filled, that it may have. For were not we to will, certainly neither should we receive the things that are given, nor should we have. For who would have continence, (among the rest of the gifts of God to speak of this rather, of which I am speaking to you,) who, I say, would have continence, unless willing? forasmuch as also no one would receive unless willing. But if you ask, Whose gift it is, that it can be by our will received and had? listen to Scripture; yea, rather, because thou knowest, recollect what thou hast read, “Whereas I knew,” saith he, “that no one can be continent, unless God give it, and this itself was of wisdom, to know whose gift it was.” Great are these two gifts, wisdom and continence; wisdom, forsooth, whereby we are formed in the knowledge of God; but continence, whereby we are not conformed unto this world. But God bids us that we be both wise and continent, without which goods we cannot be just and perfect. But let us pray that He give what He bids, by helping and inspiring, Who hath admonished us what to will by commanding and calling. Whatsoever of this He hath given, let us pray that He preserve; but what He hath not given as yet, let us pray that He supply; yet let us pray and give thanks for what we have received; and for what we have not yet received, from the very fact that we are not ungrateful for what we have received, let us trust that we shall receive it. For He, Who hath given power unto the faithful who are married to contain from adulteries and fornications, Himself hath given unto holy virgins and widows to contain from all sexual intercourse; in the case of which virtue now the term inviolate chastity or continence is properly used. Or is it haply that from Him indeed we have received continence, but from ourselves have wisdom? What then is it that the Apostle James saith, “But if any of you lack wisdom, let him ask of God, Who giveth unto all liberally, and upbraideth not, and it shall be given unto him.” But on this question, already in other little works of ours, so far as the Lord hath helped us, we have said many things; and at other times, so far as through Him we shall be able, when opportunity is given, we will speak.

2Now it has been my wish on this account to say something on this subject, by reason of certain of our brethren most friendly and dear to us, and without willful guilt indeed entangled in this error, but yet entangled; who think, that, when they exhort any to righteousness and piety, their exhortation will not have force, unless the whole of that, wherein they would work upon man that man should work, they set in the power of man, not helped by the grace of God, but put forth by the alone choice of the free will; as though there can be free will to perform a good work, unless set free by the gift of God! And they mark not that this very thing themselves also have by the gift of God, that with such power they exhort, as to excite the dull wills of men to enter upon a good life, to enkindle the cold, to correct such as are in error, to convert such as are turned aside, to pacify such as are opposed. For thus they are able to succeed in persuading what they would persuade to, or if they work not these things in the wills of men, what is their work? wherefore speak they? Let them leave them rather to their own choice. But if in them they work these things, what? I pray, doth man, in the will of man, work so great things by speaking, and doth God work nothing there by helping? Yea rather, with how great soever power of discourse man may prevail, as that by skill of discussion, and sweetness of speech, he in the will of man implant truth, nourish charity, by teaching remove error, by exhortation remove sloth, “Neither he who planteth is any thing, nor he who watereth, but God Who giveth the increase.” For in vain would the workman use all means without, unless the Creator should work secretly within. I hope therefore that this letter of mine by the worthy deed of your Excellence will soon come into the hands of such also; on this account I thought that I ought to say something on this subject. Next that both you yourself, and whatsoever other widows shall read this, or hear it read, may know that you make more advance unto the love and profession of the good of continence by your own prayers than by our exhortations; forasmuch as if it be any help to you that our addresses also are supplied to you, the whole must be assigned to His grace, “in Whose Hand,” as it is written, “are both we and our discourses.”

2If, therefore, you had not as yet vowed unto God widowed continence, we would assuredly exhort you to vow it; but, in that you have already vowed it, we exhort you to persevere. And yet I see that I must so speak as to lead those also who had as yet thought of marriage to love it and to seize on it. Therefore let us give ear unto the Apostle, “She who is unmarried,” saith he, “is careful about the things of the Lord, to be holy both in body and spirit; but she who is married is careful about the things of the world, how to please her husband.” He saith not, is careful about the things of the world, so as not to be holy; but certainly that that marriage holiness is less, in regard of that portion of cares, which hath thought of the pleasure of the world. Whatever, therefore, I of earnest purpose of mind would be expended also on these things whereby she would have to please a husband, the unmarried Christian woman ought in a certain way to gather and bring together unto that earnest purpose whereby she is to please the Lord. And consider, Whom she pleases, who pleases the Lord; and assuredly she is by so much the more blessed by how much the more she pleases Him; but by how much the more her thoughts are of the things of the world, by so much the less does she please Him. Therefore do ye with all earnest purpose please Him, Who is “’fair of form above the sons of men.” For that ye please Him, it is by His grace which is “shed abroad on His lips.” Please ye Him in that portion of thought also, which would be occupied by the world, in order to please a husband. Please ye Him, Who displeased the world, in order that such as please Him might be set free from the world. For This One, fair of form above the sons of men, men saw on the Cross of the Passion; “and He had not form or beauty, but His face cast down, and His posture unseemly.” Yet from this unseemliness of your Redeemer flowed the price of your beauty, but of a beauty within, for “all the beauty of the King’s daughter is within.” By this beauty please ye Him, this beauty order ye with studious care and anxious thought. He loves not dyes of deceits; the Truth delighteth in things that are true, and He, if you recognize what you have read, is called the Truth. “I am,” saith He, “the Way, and the Truth, and the Life.” Run ye to Him through Him, please ye Him of Him; live ye with Him, in Him, of Him. With true affections and holiest chastity love ye to be loved by such a Husband.

2Let the inner ear of the virgin also, thy holy child, hear these things. I shall see how far she goes before you in the Kingdom of That King: it is another question. Yet ye have found, mother and daughter, Him, Whom by beauty of chastity ye ought to please together, having despised, she all, you second, marriage. Certainly if there were husbands whom ye had to please, by this time, perhaps, you would feel ashamed to adorn yourself together with your daughter; now let it not shame you, to set yourselves to do what may adorn you both together; because it is not matter of blame, but of glory, that ye be loved both together by That One. But white and red, feigned and laid on with paints, ye would not use, even if ye had husbands; not thinking that they were fit persons for you to deceive, or yourselves such as ought to deceive; now therefore That King, Who had longed for the beauty of His Only Spouse, of Whom ye are members, do ye with all truth together please, together cleave unto; she with virginal chastity, you with widowed continence, both with spiritual beauty. In which beauty also her grandmother, and your mother-in-law, who by this time surely hath grown old, is beautiful together with you. Forsooth whilst charity carries the vigor of this beauty into things that are before, length of years causeth not in it a wrinkle. You have with you a holy aged woman, both in your house and in Christ, whom to consult concerning perseverance; how you are to fight with this or that temptation, what you are to do, that it may be the more easily overcome; what safeguard you are to take, that it may not easily again lay wait; and if there be any thing of this sort, she teaches you, who is now by time fixed, by love a well-wisher, by natural affection full of cares, by age secure. Do you specially, do you in such things consult her, who hath made trial of what you have made trial of. For your child sings that song, which in the Apocalypse none save virgins can sing. But for both of you she prays more carefully than for herself, but she is more full of care for her granddaughter, for whom there remains a longer space of years to overcome temptations; but you she sees nearer to her own age, and mother of a daughter of such an age, as that, had you seen her married, (which now is not lawful, and far be it from her,) I think you would have blushed to bear children together with her. How much then is it that now remains to you of a dangerous age, who are on this account not called a grandmother, in order that together with your daughter you may be fruitful in offspring of holy thoughts and works? Therefore not without reason is the grandmother more full of care for her, for whom you also the mother; because both what she hath vowed is greater, and the whole of what she hath just now begun remains to her. May the Lord hear her prayers, that ye may holily follow her good deserts, Who in youth gave birth to the flesh of your husband, in old age travaileth with the heart of your daughter. Therefore do ye all, alike and with one accord, by conduct please, by prayers press upon, That One Husband of One Wife, in Whose Body by One Spirit ye are living.

2The past day returns not hereafter, and after yesterday proceeds to-day, and after to-day will proceed to-morrow; and, lo, all times and the things of time pass away, that there may come the promise that shall abide; and “whoso shall have persevered even unto the end, this one shall be saved.” If the world is now perishing, the married woman, for whom beareth she? Or in heart about to bear, and in flesh not about to bear, why doth she marry? But if the world is still about to last, why is not He more loved, by Whom the world was made? If already enticements of this life are failing, there is not any thing for a Christian soul with desire to seek after; but if they shall yet remain, there is what with holiness he may despise. For the one of these two there is no hope of lust, in the other greater glory of charity. How many or how long are the very years, in which the flower of carnal age seems to flourish? Some females having thoughts of marriage, and with ardor wishing it, whilst they are being despised or put off, on a sudden have grown old, so as that now they would feel shame, rather than desire, to marry. But many having married, their husbands having set out into distant countries very soon after their union, have grown aged expecting their return, and, as though soon left widows, at times have not even attained so as at least as old women to receive their old men on their return. If therefore, when betrothed bridegrooms despised or delayed, or when husbands were abroad, carnal desire could be restrained from commission of fornication or adultery, why cannot it be restrained from commission of sacrilege? If it hath been repressed, when being deferred it was glowing, why is it not put down, when having been cut off it had grown cold? For they in greater measure endure glowing of desire, who despair not of the pleasure of the same desire. But whoso of unmarried persons vow chastity to God, withdraw that very hope, which is the fuel of love. Hence with more ease is desire bridled, which is kindled by no expectation; and yet, unless against this prayer be made, in order to overcome it, itself as unlawful is the more ardently wished for.

2Therefore let spiritual delights succeed to the place of carnal delights in holy chastity; reading, prayer, psalm, good thought, frequency in good works, hope of the world to come, and a heart upward; and for all these giving of thanks unto the Father of lights, from Whom, without any doubt, every good gift, and every perfect gift, as Scripture bears witness, cometh down. For when, in stead of the delights of married women, which they have in the flesh of their husbands, the use of other carnal delights is taken, as it were to solace them, why should I speak of the evils which follow, when the Apostle hath said in short, that the widow, who lives in delights, living is dead. But far be it from you, that ye be taken with lust of riches instead of lust of marriage, or that in your hearts money succeed to the place of love of a husband. For looking into men’s conversation, we have often found by experience, that in certain persons, when wantonness hath been restrained, avarice hath increased. For, as, in the senses themselves of the body, they who see not hear more keenly, and discern many things by touch, nor have such as have the use of their eyes so great life in their touch; and in this instance it is understood that, when the exertion of the power of attention hath been restrained in one approach, that is, of the eyes, it puts itself forth into other senses, more ready with keenness to distinguish, as though it essayed to supply from the one what was denied in the other; thus also often carnal lust, being restrained from pleasure of sensual intercourse, with greater strength reaches itself forth to desire money, and when turned away from the one, turns itself with more glow of passion to the other. But in you let the love of riches grow cold together with the love of marriage, and let a pious use of what property you possess be directed to spiritual delights, that your liberality wax warm rather in helping such as are in want than in enriching covetous persons. Forsooth into the heavenly treasury are sent not gifts to the covetous, but alms to the needy, which above measure help the prayers of widows. Fastings, also, and watchings, so far as they disturb not health, if they be spent in praying, singing psalms, reading, and meditating in the Law of God, even the very things which seem laborious are turned into spiritual delights. For no way burdensome are the labors of such as love, but even of themselves delight, as of such as hunt, fowl, fish, gather grapes, traffic, delight themselves with some game. It matters therefore what be loved. For, in the case of what is loved, either there is no labor, or the labor also is loved. And consider how it should be matter for shame and grief, if there be pleasure in labor, to take a wild beast, to fill cask and purse, to cast a ball, and there be no pleasure in labors to win God!

2Indeed in all spiritual delights, which unmarried women enjoy, their holy conversation ought also to be with caution; lest haply, though their life be not evil through haughtiness, their report be evil through negligence. Nor are they to be listened to, whether they be holy men or women, when (upon occasion of their neglect in some matter being blamed, through which it comes to pass that they fall into evil suspicion, from which they know that their life is far removed) they say that it is enough for them their conscience before God, despising what men think of them, not only imprudently but also cruelly; when they slay the souls of others; whether of such as blaspheme the way of God, who following their suspicion are displeased at what is the chaste life of the Saints, as though it were shameful, or of such also as make excuse, and imitate, not what they see, but what they think. Wherefore whosoever guards his life from charges of shameful and evil deeds, does good to himself; but whosoever guards his character too, is merciful also towards others. For unto ourselves our own life is necessary, unto others our character; and certainly even what we mercifully minister unto others, for their health, abounds also to our own profit. Whence not in vain the Apostle, “We provide good things,” saith he, “not only before God, but also before men;” also he saith, “Please ye all men through all things; even as I also please all men through all things, not seeking what is of profit unto myself, but what unto many, that they may be saved.” Also in a certain exhortation he says, “For the rest, brethren, whatsoever things are true, whatsoever things are holy, whatsoever things are just, whatsoever things are pure, whatsoever things are most dear, whatsoever things are of good report; if any virtue, if any praise, these things think on, which ye have both learned, and received, and heard, and seen in me.”You see how among many things, unto which by exhortation he admonished them, he neglected not to set, “whatsoever things are of good report;” and in two words included all things, where he saith, “if any virtue, if any praise.” For unto virtue pertain the good things of which He made mention above; but good report unto praise. I think that the Apostle took not the praise of men for any great thing, saying in another place, “But to me it is the least thing, that I be judged of you, or of day of man;” and in another place, “If I were pleasing men, I should not be a servant of Christ;” and again, “For our glory is this, the testimony of our conscience.” But of these two, that is, of a good life, and a good report, or as is said more shortly, of virtue and praise, the one for his own sake he most wisely kept, the other for the sake of others he most mercifully provided. But, forasmuch as human caution, how great soever, cannot on every side avoid most malevolent suspicions, when for our good report we shall have done whatever we rightly can, if any, either by falsely pretending evil things of us, or from believing evil of us, endeavor to stain our fair fame, let there be present the solace of conscience, and clearly also the joy, in that our reward is great in Heaven, even when men say many evil things of us, and we yet live godly and righteously. For that reward is as the pay of such as serve as soldiers, through the arms of righteousness, not only on the right hand, but on the left also; that is to say, through glory and mean estate, through ill report and good report.

2Go on therefore in your course, and run with perseverance, in order that ye may obtain; and by pattern of life, and discourse of exhortation, carry away with you into this same your course, whomsoever ye shall have had power. Let there not bend you from this earnest purpose, whereby ye excite many to follow, the complaint of vain persons, who say, How shall the human race subsist, if all shall have been continent? As though it were for any other reason that this world is delayed, save that the predestined number of the Saints be fulfilled, and were this the sooner fulfilled, assuredly the end of the world would not be put off. Nor let it stay you from your earnest purpose of persuading others to the same good ye have, if it be said to you, Whereas marriage also is good, how shall there be all goods in the Body of Christ, both the greater, forsooth, and the lesser, if all through praise and love of continence imitate? In the first place, because with the endeavor that all be continent, there will still be but few, for “not all receive this word.” But forasmuch as it is written, “Whoso can receive, let him receive;” then do they receive who can, when silence is not kept even toward those who cannot. Next, neither ought we to fear lest haply all receive it, and some one of lesser goods, that is, married life, be wanting in the body of Christ. For if all shall have heard, and all shall have received, we ought to understand that this very thing was predestinated, that married goods already suffice in the number of those members which so many have passed out of this life. For neither now, if all shall have been continent, will they give the honor of the continent to those who have already borne into the garners of the Lord the fruit thirty-fold, if that be understood of married good. Therefore all these goods will have there their place, although from this time no woman wish to be married, no man wish to marry a wife. Therefore without anxiety urge on whom ye can, to become what ye are; and pray with watchfulness and fervor, that by the help of the Right Hand of the Most High, and by the abundance of the most merciful grace of the Lord, ye may both persevere in that which ye are, and may make advances unto that which ye shall be.

2Next I entreat you, by Him, from Whom ye have both received this gift, and hope for the rewards of this gift, that ye be mindful to set me also in your prayers with all your household Church. Forsooth it hath come to pass in most proper order, that I should write unto your Mother now aged a letter concerning prayer; unto her, forsooth, it chiefly pertains by praying to contend on your behalf, who is less full of care for herself than for you; and that for you rather than for her I should compose this little work concerning widowed continence; because unto you it remaineth to overcome, what her age hath already overcome. But the holy virgin your child, if she desire aught concerning her profession from our labors, she hath a large book on Holy Virginity to read. Concerning the reading of which I had also admonished you, forasmuch as it contains many things necessary unto either chastity, that is, virginal and widowed, which things on this account I have here partly touched on lightly, partly altogether passed over, because I there discussed them more fully.

This book appears from its place in the Retractations to have been written about a.d. 39as it is the last work named in the first book, which contains those which he wrote before he was Bishop. Some editions represent it as addressed to Consentius, but not the mss. The latter are probably right, as his other work on the subject was written in answer to the inquiries of Consentius on the case of the Priscillianists many years later.—Bened. Ed.

Retractations, Book I. last Chapter.

“I have also written a Book on Lying, which though it takes some pains to understand, contains much that is useful for the exercise of the mind, and more that is profitable to morals, in inculcating the love of speaking the truth. This also I was minded to remove from my works, because it seemed to me obscure, and intricate, and altogether troublesome; for which reason I had not sent it abroad. And when I had afterwards written another book, under this title, Against Lying, much more had I determined and ordered that the former should cease to exist; which however was not done. Therefore in this retractation of my works, as I have found this still in being, I have ordered that it should remain; chiefly because therein are to be found some necessary things which in the other are not. Why the other has for its title, Against Lying, but this, Of Lying, the reason is this, that throughout the one is an open assault upon lying, whereas great part of this is taken up with the discussion of the question for and against. Both, however, are directed to the same object. This book begins thus: “Magna quæstio est de Mendacio.”

But whether a lie be at some times useful, is a much greater and more concerning question. Whether, as above, it be a lie, when a person has no will to deceive, or even makes it his business that the person to whom he says a thing shall not be deceived although he did wish the thing itself which he uttered to be false, but this on purpose that he might cause a truth to be believed; whether, again, it be a lie when a person willingly utters even a truth for the purpose of deceiving; this may be doubted. But none doubts that it is a lie when a person willingly utters a falsehood for the purpose of deceiving: wherefore a false utterance put forth with will to deceive is manifestly a lie. But whether this alone be a lie, is another question. Meanwhile, taking this kind of lie, in which all agree, let us inquire, whether it be sometimes useful to utter a falsehood with will to deceive. They who think it is, advance testimonies to their opinion, by alleging the case of Sarah,who, when she had laughed, denied to the Angels that she laughed: of Jacob questioned by his father, and answering that he was the elder son Esau: likewise that of the Egyptian midwives, who to save the Hebrew infants from being slain at their birth, told a lie, and that with God’s approbation and reward: and many such like instances they pick out, of lies told by persons whom you would not dare to blame, and so must own that it may sometimes be not only not blameworthy, but even praiseworthy to tell a lie. They add also a case with which to urge not only those who are devoted to the Divine Books, but all men and common sense, saying, Suppose a man should take refuge with thee, who by thy lie might be saved from death, wouldest thou not tell it? If a sick man should ask a question which it is not expedient that he should know, and might be more grievously afflicted even by thy returning him no answer, wilt thou venture either to tell the truth to the destruction of the man’s life, or rather to hold thy peace, than by a virtuous and merciful lie to be serviceable to his weak health? By these and such like arguments they think they most plentifully prove, that if occasion of doing good require, we may sometimes tell a lie.

On the other hand, those who say that we must never lie, plead much more strongly, using first the Divine authority, because in the very Decalogue it is written “Thou shall not bear false witness;” under which general term it comprises all lying: for whoso utters any thing bears witness to his own mind. But lest any should contend that not every lie is to be called false witness, what will he say to that which is written, “The mouth that lieth slayeth the soul:” and lest any should suppose that this may be understood with the exception of some liars, let him read in another place, “Thou wilt destroy all that speak leasing.” Whence with His own lips the Lord saith, “Let your communication be yea, yea; nay, nay; for whatsoever is more than these cometh of evil.” Hence the Apostle also in giving precept for the putting off of the old man, under which name all sins are understood, says straightway, “Wherefore putting away lying, speak ye truth.”

But if no authority for lying can be alleged, neither from the ancient Books, be it because that is not a lie which is received to have been done or said in a figurative sense, or be it because good men are not challenged to imitate that which in bad men, beginning to amend, is praised in comparison with the worse; nor yet from the books of the New Testament, because Peter’s correction rather than his simulation, even as his tears rather than his denial, is what we must imitate: then, as to those examples which are fetched from common life, they assert much more confidently that there is no trust to be given to these. For first they teach, that a lie is iniquity, by many proofs of holy writ, especially by that which is written, “Thou, Lord, hatest all workers of iniquity, thou shall destroy them that speak leasing.” For either as the Scripture is wont, in the following clause it expounds the former; so that, as iniquity is a term of a wider meaning, leasing is named as the particular sort of iniquity intended: or if they think there is any difference between the two, leasing is by so much worse than iniquity as “thou wilt destroy” is heavier than “thou hatest.” For it may be that God hates a person to that degree more mildly, as not to destroy him, but whom He destroys He hates the more exceedingly, by how much He punisheth more severely. Now He hateth all who work iniquity: but all who speak leasing He also destroyeth. Which thing being fixed, who of them which assert this will be moved by those examples, when it is said, suppose a man should seek shelter with thee who by thy lie may be saved from death? For that death which men are foolishly afraid of who are not afraid to sin, kills not the soul but the body, as the Lord teacheth in the Gospel; whence He charges us not to fear that death: but the mouth which lies kills not the body but the soul. For in these words it is most plainly written, “The mouth that lieth slayeth the soul.” How then can it be said without the greatest perverseness, that to the end one man may have life of the body, it is another man’s duty to incur death of the soul? The love of our neighbor hath its bounds in each man’s love of himself. “Thou shall love,” saith He, “thy neighbor as thyself.” How can a man be said to love as himself that man, for whom that he may secure a temporal life, himself loseth life eternal? Since if for his temporal life he lose but his own temporal life, that is not to love as himself, but more than himself: which exceeds the rule of sound doctrine. Much less then is he by telling a lie to lose his own eternal for another’s temporal life. His own temporal life, of course, for his neighbor’s eternal life a Christian man will not hesitate to lose: for this example has gone before, that the Lord died for us. To this point He also saith, “This is my commandment, that ye love one another as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends.” For none is so foolish as to say that the Lord did other than consult for the eternal salvation of men, whether in doing what He hath charged us to do, or in charging us to do what Himself hath done. Since then by lying eternal life is lost, never for any man’s temporal life must a lie be told. And as to those who take it ill and are indignant that one should refuse to tell a lie, and thereby slay his own soul in order that another may grow old in the flesh; what if by our committing theft, what if by committing adultery, a person might be delivered from death: are we therefore to steal, to commit whoredom? They cannot prevail with themselves in a case of this kind: namely, if a person should bring a halter and demand that one should yield to his carnal lust, declaring that he will hang himself unless his request be granted: they cannot prevail with themselves to comply for the sake of, as they say, saving a life. If this is absurd and wicked, why should a man corrupt his own soul with a lie in order that another may live in the body, when, if he were to give his body to be corrupted with such an object, he would in the judgment of all men be held guilty of nefarious turpitude? Therefore the only point to be attended to in this question is, whether a lie be iniquity. And since this is asserted by the texts above rehearsed, we must see that to ask, whether a man ought to tell a lie for the safety of another, is just the same as asking whether for another’s safety a man ought to commit iniquity. But if the salvation of the soul rejects this, seeing it cannot be secured but by equity, and would have us prefer it not only to another’s, but even to our own temporal safety: what remains, say they, that should make us doubt that a lie ought not to be told under any circumstances whatsoever? For it cannot be said that there is aught among temporal goods greater or dearer than the safety and life of the body. Wherefore if not even that is to be preferred to truth, what can be put in our way for the sake of which they who think it is sometimes right to lie, can urge that a lie ought to be told.

As concerning purity of body; here indeed a very honorable regard seems to come in the way, and to demand a lie in its behalf; to wit, that if the assault of the ravisher may be escaped by means of a lie, it is indubitably right to tell it: but to this it may easily be answered, that there is no purity of body except as it depends on integrity of mind; this being broken, the other must needs fall, even though it seem intact; and for this reason it is not to be reckoned among temporal things, as a thing that might be taken away from people against their will. By no means therefore must the mind corrupt itself by a lie for the sake of its body, which it knows remaineth incorrupt if from the mind itself incorruptness depart not. For that which by violence, with no lust foregoing, the body suffereth, is rather to be called deforcement than corruption. Or if all deforcement is corruption, then not every corruption hath turpitude, but only that which lust hath procured, or to which lust hath consented. Now by how much the mind is more excellent than the body, so much the more heinous is the wickedness if that be corrupted. There, then, purity can be preserved, because there none but a voluntary corruption can have place. For assuredly if the ravisher assault the body, and there is no escaping him either by contrary force, or by any contrivance or lie, we must needs allow that purity cannot be violated by another’s lust. Wherefore, since no man doubts that the mind is better than the body, to integrity of body we ought to prefer integrity of mind, which can be preserved for ever. Now who will say that the mind of him who tells a lie hath its integrity? Indeed lust itself is rightly defined, An appetite of the mind by which to eternal goods any temporal goods whatever are preferred. Therefore no man can prove that it is at any time right to tell a lie, unless he be able to show that any eternal good can be obtained by a lie. But since each man departs from eternity just in so far as he departs from truth, it is most absurd to say, that by departing therefrom it is possible for any man to attain to any good. Else if there be any eternal good which truth compriseth not, it will not be a true good, therefore neither will it be good, because it will be false. But as the mind to the body, so must also truth be preferred to the mind itself, so that the mind should desire it not only more than the body, but even more than its own self. So will the mind be more entire and chaste, when it shall enjoy the immutability of truth rather than its own mutability. Now if Lot, being so righteous a man that he was meet to entertain even Angels, offered his daughters to the lust of the Sodomites, to the intent, that the bodies of women rather than of men might be corrupted by them; how much more diligently and constantly ought the mind’s chasteness in the truth to be preserved, seeing it is more truly preferable to its body, than the body of a man to the body of a woman?

1But if any man supposes that the reason why it is right for a person to tell a lie for another is, that he may live the while, or not be offended in those things which he much loveth, to the end he may attain unto eternal truth by being taught: that man doth not understand, in the first place, that there is no flagitious thing which he may not upon the same ground be compelled to commit, as has been above demonstrated; and in the next place, that the authority of the doctrine itself is cut off and altogether undone if those whom we essay to bring thereunto, are by our lie made to think that it is somewhiles right to lie. For seeing the doctrine which bringeth salvation consisteth partly in things to be believed, partly in things to be understood; and there is no attaining unto those things which are to be understood, unless first those things are believed, which are to be believed; how can there be any believing one who thinks it is sometimes right to lie, lest haply he lie at the moment when he teacheth us to believe? For how can it be known whether he have at that moment some cause, as he thinks, for a well-meant lie, deeming that by a false story a man may be frightened and kept from lust, and in this way account that by telling a lie he is doing good even in spiritual things? Which kind of lie once admitted and approved, all discipline of faith is subverted altogether; and this being subverted, neither is there any attaining to understanding, for the receiving of which that discipline nurtureth the babes: and so all the doctrine of truth is done away, giving place to most licentious falsehood, if a lie, even well-meant, may from any quarter have place opened for it to enter in. For either whoso tells a lie prefers temporal advantages, his own or another’s, to truth; than which what can be more perverse? or when by aid of a lie he wishes to make a person fit for gaining the truth, he bars the approach to truth, for by wishing when he lies to be accommodating, it comes to pass that when he speaks the truth, he cannot be depended upon. Wherefore, either we must not believe good men, or we must believe those whom we think obliged sometimes to tell a lie, or we must not believe that good men sometimes tell lies: of these three the first is pernicious, the second foolish; it remains therefore that good men should never tell lies.

1In which proposition these points may well deserve to be questioned: whether such consent is to be accounted as a deed: or whether that is to be called consent which hath not approbation: or whether it be approbation, when it is said, “It is expedient to suffer this rather than do that;” and whether the person spoken of did right to burn incense rather than suffer violation of his body; and whether it would be right rather to tell a lie, if that was the alternative proposed, than to burn incense? But if such consent is to be accounted as a deed, then are they murderers who have chosen rather to be put to death than bear false witness, yea, what is worse, they are murderers of themselves. For why, at this rate, should it not be said that they have slain themselves, because they chose that this should be done to them that they might not do what they were urged to do? Or, if it be accounted a worse thing to slay another than himself, what if these terms were offered to a Martyr, that, upon his refusing to bear false witness of Christ and to sacrifice to demons, then, before his eyes, not some other man, but his own father should be put to death; his father entreating him that he would not by his persevering permit that to be done? Is it not manifest, that, upon his remaining steadfast in his purpose of most faithful testimony, they alone would be the murderers who should slay his father, and not he a parricide into the bargain? As therefore, in this case, the man would be no party to this so heinous deed, for choosing, rather than violate his faith by false testimony, that his own father should be put to death by others, (yea, though that father were a sacrilegious person whose soul would be snatched away to punishment;) so the like consent, in the former case, would not make him a party to that so foul disgrace, if he refused to do evil himself, let others do what they might in consequence of his not doing it. For what do such persecutors say, but, “Do evil that we may not?” If the case were so, that our doing evil would make them not to have done it, even then it would not be our duty by doing wickedness ourselves to vote them harmless; but as in fact they are already doing it when they say nothing of the kind, why are they to have us to keep them company in wickedness rather than be vile and noisome by themselves? For that is not to be called consent; seeing that we do not approve what they do, always wishing that they would not, and, as much as in us lies, hindering them that they should not do it, and, when it is done, not only not committing it with them, but with all possible detestation condemning the same.

20. But haply some may think that there is an exception to be added; that there be some honest lies which not only hurt no man, but profit some man, excepting those by which crimes are screened and defended: so that the reason why the aforesaid lie is disgraceful, is that, although it hurt no man, and profit the poor, it screens a theft; but if it should in such sort hurt nobody and profit somebody as not to screen and defend any sin, it would not be morally wrong. As, put the case that some one should in thy sight hide his money that he might not lose it by theft or violence, and thereupon being questioned thou shouldest tell a lie; thou wouldest hurt no man, and wouldest serve him who had need that his money were hidden, and wouldest not have covered a sin by telling a lie. For it is no sin if a man hide his property which he fears to lose. But, if we therefore sin not in telling a lie, for that, while covering no man’s sin, we hurt nobody and do good to somebody, what are we about as concerning the sin itself of a lie? For where it is laid down, “Thou shalt not steal,” there is also this, “Thou shall not bear false witness.” Since then each is severally prohibited, why is false witness culpable if it cover a theft or any other sin, but if without any screening of sin it be done by itself, then not culpable, whereas stealing is culpable in and by itself, and so other sins? Or is it so that to hide a sin is not lawful; to do it, lawful?

2If this be absurd, what shall we say? Is it so, that there is no “false witness,” but when one tells a lie either to invent a crime against some man, or to hide some man’s crime, or in any way to oppress any man in judgment? For a witness seems to be necessary to the judge for cognizance of the cause. But if the Scripture named a “witness” only so far as that goes, the Apostle would not say, “Yea, and we are found false witnesses of God; because we have testified of God that He raised up Christ: whom He raised not up.” For so he shows that it is false witness to tell a lie, yea, in falsely praising a person.

Or peradventure, doth the person who lies then utter false witness when he either invents or hides any man’s sin, or hurts any man in whatever way? For, if a lie spoken against a man’s temporal life is detestable, how much more one against eternal life? as is every lie, if it take place in doctrine of religion. And it is for this reason that the Apostle calls it false witness, if a man tell a lie about Christ, yea, one which may seem to pertain to His praise. Now if it be a lie that neither inventeth or hideth any man’s sin, nor is answered to a question of the judge, and hurteth no man, and profits some man, are we to say that it is neither false witness, nor a reprehensible lie?

2This did a former Bishop of the Church of Thagasta, Firmus by name, and even more firm in will. For, when he was asked by command of the emperor, through officers sent by him, for a man who was taking refuge with him, and whom he kept in hiding with all possible care, he made answer to their questions, that he could neither tell a lie, nor betray a man; and when he had suffered so many torments of body, (for as yet emperors were not Christian,) he stood firm in his purpose. Thereupon being brought before the emperor, his conduct appeared so admirable, that he without any difficulty obtained a pardon for the man whom he was trying to save. What conduct could be more brave and constant? But peradventure some more timid person may say, “I can be prepared to bear any torments, or even to submit to death, that I may not sin; but, since it is no sin to tell a lie such that you neither hurt any man, nor bear false witness, and benefit some man, it is foolish and a great sin, voluntarily and to no purpose to submit to torments, and, when one’s health and life may haply be useful, to fling them away for nothing to people in a rage.” Of whom I ask; Why he fears that which is written, “Thou shall not bear false witness,” and fears not that which is said unto God, “Thou wilt destroy all them that speak leasing?” Says he, “It is not written, Every lie: but I understand it as if it were written, Thou wilt destroy all that speak false witness.” But neither there is it said, All false witness. “Yes, but it is set there,” saith he, “where the other things are set down which are in every sort evil.” What, is this the case with what is set down there, “Thou shalt not kill?” If this be in every sort evil, how shall one clear of this crime even just men, who, upon a law given, have killed many? “But,” it is rejoined, “that man doth not himself kill, who is the minister of some just command.” These men’s fear, then, I do accept, that I still think that laudable man who would neither lie, nor betray a man, did both better understand that which is written, and what he understood did bravely put in practice.

2Touching which matter, there will be some place open for consideration, if first the divine authorities which forbid a lie be diligently discussed: for if these give no place, we vainly seek a loophole; for we are bound to keep in every way the command of God, and the will of God in all that through keeping His command we may suffer, it is our duty with an even mind to follow: but if by some relaxation any outlet be allowed, in such a case we are not to decline a lie. The reason why the Divine Scriptures contain not only God’s commands, but the life and character of the just, is this: that, if haply it be hidden in what way we are to take that which is enjoined, by the actions of the just it may be understood. With the exception, therefore, of those actions which one may refer to an allegorical significance, although none doubts that they really took place, as is the case with almost all the occurrences in the books of the Old Testament. For who can venture to affirm of any thing there, that it does not pertain to a figurative foretelling? Seeing the Apostle, speaking of the sons of Abraham, of whom of course it is most easily said that they were born and did live in the natural order of propagating the people, (for not monsters and prodigies were born, to lead the mind to some presignification,) nevertheless asserteth that they signify the two Testaments; and saith of that marvellous benefit which God bestowed upon His people Israel to rescue them out of the bondage in which they in Egypt were oppressed, and of the punishment which avenged their sin on their journey, that these things befell them in a figure: what actions wilt thou find, from which thou mayest set aside that rule, and take upon thee to affirm that they are not to be reduced to some figure? Excepting therefore these, the things which in the New Testament are done by the Saints, where there is a most evident commending of manners to our imitation, may avail as examples for the understanding of the Scriptures, which things are digested in the commands.

2As, when we read in the Gospel, “Thou hast received a blow in the face, make ready the other cheek.” Now as an example of patience can none be found than that of the Lord Himself more potent and excellent; but He, when smitten on the cheek, said not, Behold here is the other cheek, but He said, “If I have spoken ill, bear witness of the evil; but if well, why smitest thou Me?” Where He shows that the preparation of the other cheek is to be done in the heart. Which also the Apostle Paul knew, for he, too, when he was smitten on the face before the high priest, did not say, Smite the other cheek: but, “God,” saith he, “shall smite thee, thou whited wall: and sittest thou to judge me according to law, and contrary to law commandest me to be smitten?”with most deep insight beholding that the priesthood of the Jews was already become such, that in name it outwardly was clean and fair, but within was foul with muddy lusts; which priesthood he saw in spirit to be ready to pass away through vengeance of the Lord, when he spake those words: but yet he had his heart ready not only to receive other blows on the cheek, but also to suffer for the truth any torments whatever, with love of them from whom he should suffer the same.

2It is also written, “But I say unto you, Swear not at all.” But the Apostle himself has used oaths in his Epistles. And so he shows how that is to be taken which is said, “I say unto you, Swear not at all:” that is, lest by swearing one come to a facility in swearing, from facility to a custom, and so from a custom there be a downfall into perjury. And therefore he is not found to have sworn except in writing, where there is more wary forethought, and no precipitate tongue withal. And this indeed came of evil, as it is said, “Whatever is more than these is of evil:” not however from evil of his own, but from the evil of infirmity which was in them, in whom he even in this way endeavored to work faith. For that he used an oath in speaking, while not writing, I know not that any Scripture has related concerning him. And yet the Lord says, “Swear not at all:” for He hath not granted license thereof to persons writing. Howbeit, because to pronounce Paul guilty of violating the commandment, especially in Epistles written and sent forth for the spiritual life and salvation of the nations, were an impiety, we must understand that word which is set down, “At all,” to be set down for this purpose, that as much as in thee lies, thou affect not, love not, nor as though it were for a good thing, with any delight desire, an oath.

2As that, “Take no thought for the morrow,” and, “Take therefore no thought what ye shall eat, or what ye shall drink, or what ye shall put on.” Now when we see that the Lord Himself had a bag in which was put what was given, that it might be kept for necessary uses as the time should require; and that the Apostles themselves made much provision for the indigence of the brethren, not only for the morrow, but even for the more protracted time of impending dearth, as we read in the Acts of the Apostles; it is sufficiently clear that these precepts are so to be understood, that we are to do nothing of our work as matter of necessity, through love of obtaining temporal things, or fear of want.

30. Moreover, it was said to the Apostles that they should take nothing with them for their journey, but should live by the Gospel. And in a certain place too the Lord Himself signified why He said this, when He added, “The laborer is worthy of his hire:” where He sufficiently shows that this is permitted, not ordered; lest haply he who should do this, namely, that in this work of preaching the word he should take aught for the uses of this life from them to whom he preached, should think he was doing any thing unlawful. And yet that it may more laudably not be done is sufficiently proved in the Apostle Paul: who, while he said, “Let him that is taught in the word, communicate unto him, that teacheth in all things,” and showed in many places that this is wholesomely done by them to whom he preached the word, “Nevertheless,” saith he, “I have not used this power.” The Lord, therefore, when He spake those words, gave power, not bound men by a command. So in general, what in words we are not able to understand, in the actions of the Saints we gather how it is meet to be taken, which would easily be drawn to the other side, unless it were recalled by an example.

3Thus then what is written, “The mouth that lieth, slayeth the soul;” of what mouth it speaketh, is the question. For in general when the Scripture speaks of the mouth, it signifies the very seat of our conception in the heart, where is approved and decreed whatever also by the voice, when we speak the truth, is uttered: so that he lieth with the heart who approveth a lie; yet that man may possibly not lie with the heart, who uttereth other than is in his mind, in such sort that he knows it to be for the sake of avoiding a greater evil that he admitteth an evil, disapproving withal both the one and the other. And they who assert this, say that thus also is to be understood that which is written, “He that speaketh the truth in his heart:” because always in the heart truth must be spoken; but not always in the mouth of the body, if any cause of avoiding a greater evil require that other than is in the mind be uttered with the voice. And that there is indeed a mouth of the heart, may be understood even from this, that where there is speech, there a mouth is with no absurdity understood: nor would it be right to say, “Who speaketh in his heart,” unless it were right to understand that there is also a mouth in the heart. Though in that very place where it is written, “The mouth that lieth, slayeth the soul,” if the context of the lesson be considered, it may peradventure be taken for no other than the mouth of the heart. For there is an obscure response there, where it is hidden from men, to whom the mouth of the heart, unless the mouth of the body sound therewith, is not audible. But that mouth, the Scripture in that place saith, doth reach to the hearing of the Spirit of the Lord, Who hath filled the whole earth; at the same time mentioning lips and voice and tongue in that place; yet all these the sense permitteth not to be taken, but concerning the heart, because it saith of the Lord, that what is spoken is not hidden from Him: now that which is spoken with that sound which reacheth to our ears, is not hidden from men either. Thus, namely, is it written: “The Spirit of wisdom is loving, and will not acquit an evil-speaker of his lips: for of his reins God is witness, and of his heart a true searcher, and of his tongue a hearer. For the Spirit of the Lord hath filled the whole earth, and that which containeth all things hath knowledge of the voice. Therefore he that speaketh unrighteous things cannot be hid: but neither shall the judgment when it punisheth pass by him. For in the thoughts of the ungodly shall there be interrogation; and the hearing of his words shall come from the Lord, to the punishment of his iniquities. For the ear of jealousy heareth all things, and the tumult of murmurings will not be hid. Therefore keep yourselves from murmuring, which profiteth nothing, and from backbiting refrain your tongue: because an obscure response will not go into the void. But the mouth that lieth, slayeth the soul.” It seems then to threaten them who think that to be obscure and secret, which they agitate and turn over in their heart. And this, it would show, is so clear to the ears of God, that it even calls it “tumult.”

3Manifestly also in the Gospel we find the mouth of the heart: so that in one place the Lord is found to have mentioned the mouth both of the body and of the heart, where he saith, “Are ye also yet without understanding? Do ye not yet understand, that whatsoever entereth in at the mouth, goeth into the belly, and is cast out into the draught? but those things which proceed out of the mouth come forth from the heart, and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: these are the things which defile a man.” Here if thou understand but one mouth, that of the body, how wilt thou understand, “Those things which proceed out of the mouth, come forth from the heart;” since spitting also and vomiting proceed out of the mouth? Unless peradventure a man is but then defiled when he eateth aught unclean, but is defiled when he vomits it up. But if this be most absurd, it remains that we understand the mouth of the heart to have been expounded by the Lord, when He saith, “The things which proceed out of the mouth, come forth from the heart.” For being that theft also can be, and often is, perpetrated with silence of the bodily voice and mouth; one must be out of his mind so to understand it as then to account a person to be contaminated by the sin of theft, when he confesses or makes it known, but when he commits it and holds his peace, then to think him undefiled. But, in truth, if we refer what is said to the mouth of the heart, no sin whatever can be committed tacitly: for it is not committed unless it proceed from that mouth which is within.

3For what is written in another place, “Wish not to use every lie;” they say is not of force for this, that a person is not to use any lie. Therefore, when one man shall say, that according to this testimony of Scripture we must to that degree hold every sort and kind of lie in detestation, that even if a man wish to lie, yea, though he lie not, the very wish is to be condemned; and to this sense interpreteth, that it is not said, Do not use every lie, but, “Do not wish to use every lie;” that one must not dare not only to tell, but not even to wish to tell, any lie whatever: saith another man, “Nay, in that it saith, Do not wish to use every lie, it willeth that from the mouth of the heart we exterminate and estrange lying: so that while from some lies we must abstain with the mouth of the body, as are those chiefly which pertain to doctrine of religion; from some, we are not to abstain with the mouth of the body, if reason of avoiding a greater evil require; but with the mouth of the heart we must abstain utterly from every lie.” Where it behoveth to be understood what is said, “Do not wish:” namely, the will itself is taken as it were the mouth of the heart, so that it concerneth not the mouth of the heart when in shunning a greater evil we lie unwillingly. There is also a third sense in which thou mayest so take this word, “not every,” that, except some lies, it giveth thee leave to lie. Like as if he should say, wish not to believe every man: he would not mean to advise that none should be believed; but that not all, some however, should be believed. And that which follows, “For assiduity thereof will not profit for good,” sounds as if, not lying, but assiduous lying, that is, the custom and love of lying, should seem to be that which he would prohibit. To which that person will assuredly slide down, who either shall think that every lie may be boldly used (for so he will shun not that even which is committed in the doctrine of piety and religion; than which what more abominably wicked thing canst thou easily find, not among all lies, but among all sins?) or to some lie (no matter how easy, how harmless,) shall accommodate the inclination of the will; so as to lie, not unwillingly for the sake of escaping a greater evil, but willingly and with liking. So, seeing there be three things which may be understood in this sentence, either “Every lie, not only tell thou not, but do not even wish to tell:” or, “Do not wish, but even unwillingly tell a lie when aught worse is to be avoided:” or, “Not every,” to wit, that except some lies, the rest are admitted: one of these is found to make for those who hold that one is never to lie, two for those who think that sometimes one may tell a lie. But yet what follows, “For assiduity thereof will not profit to good,” I know not whether it can countenance the first sentence of these three; except haply so, that while it is a precept for the perfect not only not to lie, but not even to wish; assiduity of lying is not permitted even to beginners. As if, namely, on laying down the rule at no time whatever not merely to lie but so much as to have a wish to lie, and this being gainsaid by examples, in regard that there are some lies which have been even approved by great authority, it should be rejoined that those indeed are lies of beginners, which have, in regard of this life, some kind of duty of mercy; and yet to that degree is every lie evil, and by perfect and spiritual minds in every way to be eschewed, that not even beginners are permitted to have assiduous custom thereof. For we have already spoken concerning the Egyptian midwives, that it is in respect of the promise of growth and proficiency to better things that they while lying are spoken of with approval: because it is some step towards loving the true and eternal saving of the soul, when a person doth mercifully for the saving of any man’s albeit mortal life even tell a lie.

3Moreover what is written “Thou wilt destroy all that speak leasing:” one saith that no lie is here excepted, but all condemned. Another saith: Yea verily: but they who speak leasing from the heart, as we disputed above; for that man speaketh truth in his heart, who hateth the necessity of lying, which he understands as a penalty of the moral life. Another saith: All indeed will God destroy who speak leasing, but not all leasing: for there is some leasing which the Prophet was at that time insinuating, in which none is spared; that is, if refusing to confess each one his sins, he defend them rather, and will not do penance, so that not content to work iniquity, he must needs wish to be thought just, and succumb not to the medicine of confession: as the very distinction of the words may seem to intimate no other, “Thou hatest all that work iniquity;” but wilt not destroy them if upon repenting they speak the truth in confession, that by doing that truth they may come to the light; as is said in the Gospel according to John, “But be that doeth truth cometh unto the light. Thou wilt destroy all who” not only work what Thou hatest, but also “speak leasing;” in holding out before them false righteousness, and not confessing their sins in penitence.

3For, concerning false witness, which is set down in the ten commands of the Law, it can indeed in no wise be contended that love of truth may at heart be preserved, and false witness brought forth to him unto whom the witness is borne. For, when it is said to God only, then it is only in the heart that the truth is to be embraced: but when it is said to man, then must we with the mouth also of the body bring forth truth, because man is not an inspector of the heart. But then, touching the witness itself, it is not unreasonably asked, to whom one is a witness? For not to whomsoever we speak unto are we witnesses, but to them to whom it is expedient and due that they by our means should come to know or believe the truth; as is a judge, that he may not err in judging; or he who is taught in doctrine of religion, that he may not err in faith, or by very authority of the teacher waver in doubt. But when the person who interrogates thee or wishes to know aught from thee seeks that which concerneth him not, or which is not expedient for him to know, he craveth not a witness, but a betrayer. Therefore if to him thou tell a lie, from false witness peradventure thou wilt be clear, but from a lie assuredly not. So then with this salvo, that to bear false witness is never lawful, the question is, whether it be lawful sometimes to tell a lie. Or if it be false witness to lie at all, it is to be seen whether it admit of compensation, to wit, that it be said for the sake of avoiding a greater sin: as that which is written, “Honor father and mother,” under stress of a preferable duty is disregarded; whence the paying of the last honors of sepulture to a father, is forbidden to that man who by the Lord Himself is called to preach the kingdom of God.

3Likewise, touching that which is written, “A son which receiveth the word shall be far from destruction: but receiving, he receiveth it for himself, and no falsehood proceedeth out of his mouth:” some one may say, that what is here set down, “A son which receiveth the word,” is to be taken for no other than the word of God, which is truth. Therefore, “A son receiving the truth shall be far from destruction,” refers to that which is written, “Thou wilt destroy all that speak leasing.” But when it follows, “Receiving he receiveth for himself,” what other doth this insinuate than what the Apostle saith, “But let every man prove his own work, and then he shall have glorying in himself and not in another?” For he that receiveth the word, that is, truth, not for himself, but for men-pleasing, keepeth it not when he sees they can be pleased by a lie. But whoso receiveth it for himself, no falsehood proceedeth out of his mouth: because even when the way to please men is to lie, that man lieth not, who receiving the truth not thereby to please them but to please God, hath received it for himself. Therefore there is no reason why it should be said here He will destroy all who speak leasing, but not all leasing: because all lies, universally, are cut off in this saying, “And no falsehood proceedeth out of his mouth.” But another saith, it is to be so taken as the Apostle Paul took our Lord’s saying, “But I say unto you, Swear not at all.” For here also all swearing is cut off; but from the mouth of the heart, that it should never be done with approbation of the will, but through necessity of the weakness of another; that is, “from the evil” of another, when it shows that he cannot otherwise be got to believe what is said, unless faith be wrought by an oath; or, from that “evil” of our own, that while as yet involved in the skins of this mortality we are not able to show our heart: which thing were we able to do, of swearing there were no need. Though moreover in this whole sentence, if the saying, “A son receiving the word shall be far from destruction,” be said of none other than that Truth, by Whom all things were made, which remaineth ever incommutable; then, because the doctrine of Religion strives to bring men to the contemplation of this Truth, it may seem that the saying, “And no falsehood proceedeth out of his mouth,” is said to this purpose, that he speaketh no falsehood that pertaineth to doctrine. Which sort of lie is upon no compensation whatever to be gone into, and is utterly and before all to be eschewed. Or if the saying, “No falsehood,” is absurdly taken if it be not referred to every lie, the saying, “From his mouth,” should, as was argued above, be taken to mean the mouth of the heart, in the opinion of him who accounts that sometimes one may tell a lie.

3Certain it is, albeit all this disputation go from side to side, some asserting that it is never right to lie, and to this effect reciting divine testimonies: others gainsaying, and even in the midst of the very words of the divine testimonies seeking place for a lie; yet no man can say, that he finds this either in example or in word of the Scriptures, that any lie should seem a thing to be loved, or not had in hatred; howbeit sometimes by telling a lie thou must do that thou hatest, that what is more greatly to be detested may be avoided. But then here it is that people err; they put the precious beneath the vile. For when thou hast granted that some evil is to be admitted, that another and more grievous may not be admitted; not by the rule of truth, but by his own cupidity and custom doth each measure the evil, accounting that to be the more grievous, which himself more greatly dreads, not which is in reality more greatly to be fled from. All this fault is engendered by perversity of loving. For being there are two lives of ours; the one eternal, which is promised of God; the other temporal, in which we now are: when a man shall have begun to love this temporal more than that eternal, for the sake of this which he loveth he thinks all things right to be done; and there are not any, in his estimation, more grievous sins than those which do injury to this life, and either take away from it any commodity unjustly and unlawfully, or by inflicting of death take it utterly away. And so thieves, and robbers, and ruffians, and torturers, and slayers, are more hated of them than lascivious, drunken, luxurious men, if these molest no man. For they do not understand or at all care, that these do wrong to God; not indeed to any inconvenience of Him, but to their own pernicious hurt; seeing they corrupt His gifts bestowed upon them, even His temporal gifts, and by their very corruptions turn away from eternal gifts: above all, if they have already begun to be the Temple of God; which to all Christians the Apostle saith thus: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? Whoso shall corrupt God’s temple, God will corrupt him. For the temple of God is holy: which temple are ye.”

40. Now the things which are to be kept safe for sanctity’s sake are these: pudicity of body, and chastity of soul, and verity of doctrine. Pudicity of body, without consent and permission of the soul, doth no man violate. For, whatever against our will and without our empowering the same is by greater force done upon our body, is no lewdness. Howbeit, of permitting there may be some reason, but of consenting, none. For we consent, when we approve and wish: but we permit even not willing, because of some greater turpitude to be eschewed. Consent, truly, to corporal lewdness violates also chastity of mind. For the mind’s chastity consists in a good will and sincere love, which is not corrupted, unless when we love and desire that which Truth teaches ought not to be loved and desired. We have therefore to guard the sincerity of love toward God and our neighbor; for in this is chastity of mind sanctified: and we must endeavor with all the strength in our power, and with pious supplication, that, when the pudicity of our body is sought to be violated, not even that outermost sense of the soul, which is entangled with the flesh, may be touched with any delight; but if it cannot this, at least the mind and thought in not consenting may have its chastity preserved entire. Now what we have to guard in chastity of mind, is, as pertaining to the love of our neighbor, innocence and benevolence; as pertaining to the love of God, piety. Innocence is that we hurt no man; benevolence, that we also do good to whom we can; piety, that we worship God. But as for verity of doctrine, of religion and piety, that is not violated unless by a lie; whereas the highest and inmost Verity Itself, Whose that doctrine is, can in no wise be violated: which Truth to attain unto, and in It on every wise to remain, and to It thoroughly to cleave, will not be permitted, but when this corruptible shall have put on incorruption, and this mortal shall have put on immortality. But, because all piety in this life is practice by which we tend to that life, which practice hath a guidance afforded unto it from that doctrine, which in human words and signsof corporal sacraments doth insinuate and intimate Truth herself: for this cause this also, which by lying is possible to be corrupted, is most of all to be kept incorrupt; that so, if aught in that chastity of mind be violated, it may have that wherefrom it may be repaired. For once corrupt authority of doctrine, and there can be none either course or recourse to chastity of mind.

4It clearly appears then, all being discussed, that those testimonies of Scripture have none other meaning than that we must never at all tell a lie: seeing that not any examples of lies, worthy of imitation, are found in the manners and actions of the Saints, as regards those Scriptures which are referred to no figurative signification, such as is the history in the Acts of the Apostles. For all those sayings of our Lord in the Gospel, which to more ignorant minds seem lies, are figurative significations. And as to what the Apostle says: “I am made all things to all men, that I might gain all;” the right understanding is, that he did this not by lying, but by sympathy; so that he dealt with them in liberating them with so great charity, as if he were himself in that evil from which he wished to make them whole. There must therefore be no lying in the doctrine of piety: it is a heinous wickedness, and the first sort of detestable lie. There must be no lying of the second sort; because no man must have a wrong done to him. There must be no lying of the third sort; because we are not to consult any man’s good to the injury of another. There must be no lying of the fourth sort, that is, for the lust of lying, which of itself is vicious. There must be no lying of the fifth sort, because not even the truth itself is to be uttered with the aim of men-pleasing, how much less a lie, which of itself, as a lie, is a foul thing? There must be no lying of the sixth sort; for it is not right that even the truth of testimony be corrupted for any man’s temporal convenience and safety. But unto eternal salvation none is to be led by aid of a lie. For not by the ill manners of them that convert him is he to be converted to good manners: because if it is meet to be done towards him, himself also ought when converted to do it toward others; and so is he converted not to good, but to ill manners, seeing that is held out to be imitated by him when converted, which was done unto him in converting him. Neither in the seventh sort must there be any lying; for it is meet that not any man’s commodity or temporal welfare be preferred to the perfecting of faith. Not even if any man is so ill moved by our right deeds as to become worse in his mind, and far more remote from piety, are right deeds therefore to be foregone: since what we are chiefly to hold is that whereunto we ought to call and invite them whom as our own selves we love; and with most courageous mind we must drink in that apostolic sentence: “To some we are a savor of life unto life, to others a savor of death unto death; and who is sufficient for these things?” Nor in the eighth sort must there be lying: because both among good things chastity of mind is greater than pudicity of body; and among evil things, that which ourselves do, than that which we suffer to be done. In these eight kinds, however, a man sins less when he tells a lie, in proportion as he emerges to the eighth: more, in proportion as he diverges to the first. But whoso shall think there is any sort of lie that is not sin, will deceive himself foully, while he deems himself honest as a deceiver of other men.

4So great blindness, moreover, hath occupied men’s minds, that to them it is too little if we pronounce some lies not to be sins; but they must needs pronounce it to be sin in some things if we refuse to lie: and to such a pass have they been brought by defending lying, that even that first kind which is of all the most abominably wicked they pronounce to have been used by the Apostle Paul. For in the Epistle to the Galatians, written as it was, like the rest, for doctrine of religion and piety, they say that he has told a lie, in the passage where he says concerning Peter and Barnabas, “When I saw that they walked not uprightly according to the truth of the Gospel.” For, while they wish to defend Peter from error, and from that pravity of way into which he had fallen; the very way of religion in which is salvation for all men, they by breaking and mincing the authority of the Scriptures do endeavor themselves to overthrow. In which they do not see that it is not only lying, but perjury that they lay to the charge of the Apostle in the very doctrine of piety, that is, in an Epistle in which he preaches the Gospel; seeing that he there saith, before he relates that matter, “What I write unto you, behold, before God, I lie not.” But it is time that we set bounds to this disputation: in the consideration and treatment whereof altogether there is nothing more meet to be, before all else, borne in mind and made our prayer, than that which the same Apostle saith: “God is faithful, Who will not suffer you to be tempted above that ye are able to bear, but will with the temptation make also a way to escape, that ye may be able to bear it.”

A great deal for me to read hast thou sent, my dearest brother Consentius: a great deal for me to read: to the which while I am preparing an answer, and am drawn off first by one, then by another, more urgent occupation, the year has measured out its course, and has thrust me into such straits, that I must answer in what sort I may, lest the time for sailing being now favorable, and the bearer desirous to return, I should too long detain him. Having therefore unrolled and read through all that Leonas, servant of God, brought me from thee, both soon after I received it, and afterwards when about to dictate this reply, and having weighed it with all the consideration in my power, I am greatly delighted with thy eloquence, and memory of the holy Scripture, and cleverness of wit, and the resentment with which thou bitest negligent Catholics, and the zeal with which thou gnashest against even latent heretics. But I am not persuaded that it is right to unearth them out of their hiding places by our telling lies. For to what end do we take such pains in tracking them out and running them down, but that having taken them and brought them forth into open day, we may either teach them the truth, or at least having convicted them by the truth, may not allow them to hurt others? to this end, therefore, that their lie may be blotted out, or shunned, and God’s truth increased. How then by a lie shall I rightly be able to prosecute lies? Or is it by robbery that robberies and by sacrilege that sacrileges, and by adultery that adulteries, are to be prosecuted? “But if the truth of God shall abound by my lie,” are we too to say, “Let us do evil that good may come?” A thing which thou seest how the Apostle detesteth. For what else is, “Let us lie, that we may bring heretic liars to the truth,” but, “Let us do evil that good may come?” Or, is a lie sometimes good, or sometimes a lie not evil? Why then is it written, “Thou hatest, Lord, all that work iniquity; Thou wilt destroy all that speak leasing.” For he hath not excepted some, or said indefinitely, “Thou wilt destroy them that speak leasing;” so as to permit some, not all, to be understood: but it is an universal sentence that he hath passed, saying, “Thou wilt destroy all who speak leasing.” Or, because it is not said, Thou wilt destroy all who speak all leasing, or, who speak any leasing whatsoever; is it therefore to be thought that there is place allowed for some lie; to wit, that there should be some leasing, and them who speak it, God should not destroy, but destroy them all which speak unjust leasing, not what lie soever, because there is found also a just lie, which as such ought to be matter of praise, not of crime?

Perceivest thou not how much this reasoning aideth the very persons whom as great game we make ado to catch by our lies? For, as thyself hast shown, this is the sentiment of the Priscillianists to prove which, they apply testimonies from the Scriptures exhorting their followers to lie, as though by the examples of Patriarchs, Prophets, Apostles, Angels; not hesitating to add even the Lord Christ Himself; and deeming that they cannot otherwise prove their falsehood truthful, unless they pronounce Truth to be a liar. It must be refuted, this; not imitated: nor ought we to be partners with the Priscillianists in that evil in which they are convicted to be worse than other heretics. For they alone, or at least they in the greatest degree, are found to make a dogma of lying for the purpose of hiding their truth, as they call it: and this so great evil therefore to esteem just, because they say that in the heart must be held that which is true, but with the mouth to utter unto aliens a false thing, is no sin; and that this is written, “Who speaketh the truth in his heart:” as though this were enough for righteousness, even though a person do with his mouth speak a lie, when not his neighbor but a stranger is he that heareth it. On this account they think the Apostle Paul, when he had said, “Putting away lying, speak ye truth,” to have immediately added, “Every man with his neighbor, for we are members one of another.” Meaning, that with them who are not our neighbors in society of the truth, nor, so to say, our co-members, it is lawful and right to speak a lie.

Which sentence dishonoreth the holy Martyrs, nay rather taketh away holy martyrdoms altogether. For they would do more justly and wisely, according to these men, not to confess to their persecutors that they were Christians, and by confessing make them murderers: but rather by telling a lie, and denying what they were, should both themselves keep safe the convenience of the flesh and purpose of the heart, and not allow those to accomplish the wickedness which they had conceived in their mind. For they were not their neighbors in the Christian faith, that with them it should be their duty to speak the truth in their mouth which they spake in their heart; but moreover enemies of Truth itself. For if Jehu (whom it seems they do prudently to single out unto themselves to look unto as an example of lying) falsely gave himself out for a servant of Baal, that he might slay Baal’s servants: how much more justly, according to their perversity, might, in time of persecution, the servants of Christ falsely give themselves out, for servants of demons, that the servants of demons might not slay servants of Christ; and sacrifice to idols that men might not be killed, if Jehu sacrificed to Baal that he might kill men? For what harm would it do them, according to the egregious doctrine of these speakers of lies, if they should lyingly pretend a worship of the Devil in the body, when the worship of God was preserved in the heart? But not so have the Martyrs understood the Apostle, the true, the holy Martyrs. They saw and held that which is written, “With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation;” and, “In their mouth was found no lie:” and so they departed irreproachable, to that place where to be tempted by liars any further they will not fear; because they will not have liars any more in their heavenly assemblies, either for strangers or neighbors. As for that Jehu, by an impious lie and a sacrilegious sacrifice making inquisition for impious and sacrilegious men for to kill them, they would not imitate him, no, not though the Scripture had said nothing concerning him, what manner of man he was. But, seeing it is written that he had not his heart right with God; what profited it him, that for some obedience which, concerning the utter destruction of the house of Ahab, he exhibited for the lust of his own domination. he received some amount of transitory wages in a temporal kingdom? Let, rather, the truth-telling sentence of the Martyrs be thine to defend: to this I exhort thee, my brother, that thou mayst be against liars, not a teacher of lying, but an asserter of truth. For, I pray thee, attend diligently to what I say, that thou mayest find how needful to be shunned is that which, with laudable zeal indeed towards impious men, that they may be caught and corrected, or avoided, but yet too incautiously, is thought fit to be taught.

But now observe how more tolerable in comparison with us is the lying of the Priscillianists, when they know that they speak deceitfully: whom by our own lying we think right to deliver from those false things in which they by erring are decayed. A Priscillianist saith, that the soul is a part of God, and of the same nature and substance with Him. This is a great and detestable blasphemy. For it follows that the nature of God may be taken captive, deceived, cheated, disturbed, and defiled, condemned and tortured. But if that man also saith this, who from so great an evil desires to deliver a man by a lie, let us see what is the difference between the one blasphemer and the other. “Very much,” sayest thou: “for this the Priscillianist saith, also believing it so: but the catholic not so believing, though so speaking.” The one, then, blasphemes without knowing, the other with knowledge: the one against science, the other against conscience; the one hath the blindness of thinking false things, but in them hath at least the will of saying true things; the other in secret seeth truth, and willingly speaketh false. “But the one;” thou wilt say, “teacheth this, that he may make men partakers of his error and madness: the latter saith it that from that error and madness he may deliver men.” Now I have already shown above how hurtful is this very thing which people believe will do good: but meanwhile if we weigh in these two the present evils, (for the future good which a catholic seeks from correcting a heretic is uncertain,) who sins worse? who deceives a man without knowing it, or he who blasphemes God, knowing it? Assuredly which is the worse, that man understands, who with solicitous piety preferreth God to man. Add to this, that, if God may be blasphemed in order that we may bring men to praise Him, without doubt we do by our example and doctrine invite men not only to praise, but also to blaspheme God: because they whom through blasphemies against God we plot to bring to the praises of God, verily, if we do bring them, will learn not only to praise, but also to blaspheme. These be the benefits we confer on them whom, by blaspheming not ignorantly but with knowledge, we deliver from heretics! And whereas the Apostle delivered men to Satan himself that they might learn not to blaspheme, we endeavor to rescue men from Satan, that they may learn to blaspheme not with ignorance, but with knowledge. And upon ourselves, their masters, we bring this so great bane, that, for the sake of catching heretics, we first become, which is certain, blasphemers of God, in order that we may for the sake of delivering them, which is uncertain, be able to be teachers of His truth.

When therefore we teach ours to blaspheme God that the Priscillianists may believe them theirs, let us see what evil themselves say when they therefore lie that we may believe them ours. They anathematize Priscillian, and detest him according to our mind; they say that the soul is a creature of God, not a part; they execrate the Priscillianists’ false martyrdoms; the catholic bishops by whom that heresy has been stripped, attacked, prostrated, they extol with great praises, and so forth. Behold, themselves speak truth when they lie: not that the very thing which is a lie can be true at the same time; but when in one thing they lie, in another they speak truth: for when, in saying they are of us, they lie, of the catholic faith they speak truth. And therefore they, that they may not be found out for Priscillianists, speak in lying manner the truth: but we, that we may find them out, not only speak lyingly, that we may be believed to belong to them; but we also speak false things which we know to belong to their error. Therefore as for them, when they wish to be thought of us, it is both false in part, and true in part, what they say; for it is false that they are of us, but true that the soul is not a part of God: but as for us, when we wish to be thought to belong to them, it is false, both the one and the other that we say, both that we are Priscillianists, and that the soul is a part of God. They, then, praise God, not blaspheme, when they conceal themselves; and when they do not so, but utter their own sentiments, they know not that they blaspheme. So that if they be converted to the catholic faith, they console themselves, because they can say what the Apostle said: who when among other things he had said, “I was before a blasphemer; but,” saith he, “I obtained mercy, because I did it ignorantly.” We on the contrary, in order that they may open themselves to us, if we utter this as if it were a just lie for deceiving and catching them, do assuredly both say that we belong to the blaspheming Priscillianists, and that they may believe us, do without excuse of ignorance blaspheme. For a catholic, who by blaspheming wishes to be thought a heretic, cannot say, “I did it ignorantly.”

Ever, my brother, in such cases, it behoves with fear to recollect, “Whoso shall deny Me before men, I will deny him before My Father which is in heaven.” Or truly is it no denying of Christ before men, to deny Him before Priscillianists, that when they hide themselves, one may by a blasphemous lie strip them and catch them? But who doubts, I pray thee, that Christ is denied, when so as He is in truth, we say that He is not; and so as the Priscillianist believes Him, we say that He is?

1“But, hidden wolves,” thou wilt say, “clad in sheep’s clothing, and privily and grievously wasting the Lord’s flock, can we no otherwise find out.” Whence then have the Priscillianists become known, ere this way of hunting for them with lies was ex-cogitated? Whence was their very author, more cunning doubtless, and therefore more covert, got at in his bed? Whence so many and so great persons made manifest and condemned, and the others innumerable partly corrected, partly as if corrected, and in the Church’s compassion gathered into her fold? For many ways giveth the Lord, when He hath compassion, whereby we may come to the discovery of them: two of which are more happy than others; namely, that either they whom they have wished to seduce, or they whom they had already seduced, shall, when they repent and are converted, point them out. Which is more easily effected, if their nefarious error, not by lying tricks, but by truthful reasonings be overthrown. In the writing of which it behoves thee to bestow thy pains, since God hath bestowed the gift that thou canst do this: which wholesome writings whereby their insane perversity is destroyed, becoming more and more known, and being by catholics, whether prelates who speak in the congregations, or any studious men full of zeal for God, every where diffused, these will be holy nets in which they may be caught truthfully, not with lies hunted after. For so being taken, either, of their own accord, they will confess what they have been, and others whom they know to be of the evil fellowship they will either kindly correct, or mercifully betray. Or else, if they shall be ashamed to confess what with long-continued simulation they have concealed, by the hidden hand of God healing them shall they be made whole.

1“But,” thou wilt say, “we more easily penetrate their concealment if we pretend to be ourselves what they are.” If this were lawful or expedient, Christ might have instructed his sheep that they should come clad in wolves’ clothing to the wolves, and by the cheat of this artifice discover them: which He hath not said, no, not when He foretold that He would send them forth in the midst of wolves. But thou wilt say: “They needed not at that time to have inquisition made for them, being most manifest wolves; but their bite and savageness were to be endured.” What, when foretelling later times, He said that ravening wolves would come in sheep’s clothing? Was there not room there to give this advice and say, And do ye, that ye may find them out, assume wolves’ clothing, but within be ye sheep still? Not this saith He: but when he had said, “Many will come to you in sheep’s clothing, but within are ravening wolves;” He went on to say, not, By your lies, but, “By their fruits ye shall know them.” By truth must we beware of, by truth must we take, by truth must we kill, lies. Be it far from us, that the blasphemies of the ignorant we by wittingly blaspheming should overcome: far from us, that the evils of deceitful men we by imitating should guard against. For how shall we guard against them if in order to guard against them we shall have them? For if in order that he may be caught who blasphemes unwittingly, I shall blaspheme wittingly, worse is the thing I do than that which I catch. If in order that he may be found who denies Christ unwittingly, I shall deny Him wittingly, to his undoing will he follow me whom I shall so find, since in order that I may find him out, I first am undone.

1Or haply is it so, that he who plots in this way to find out Priscillianists, denies not Christ, forasmuch as with his mouth he utters what with his heart he believes not? As if truly (which I also said a little above) when it was said, “With the heart man believeth unto righteousness,” it was added to no purpose, “with the mouth confession is made unto salvation?” Is it not so that almost all who have denied Christ before the persecutors, held in their heart what they believed of Him? And yet, by not confessing with the mouth unto salvation, they perished, save they which through penitence have lived again? Who can be so vain, as to think that the Apostle Peter had that in his heart which he had on his lips when he denied Christ? Surely in that denial he held the truth within and uttered the lie without. Why then did he wash away with tears the denial which he uttered with his mouth, if that sufficed for salvation that with the heart he believed? Why, speaking the truth in his heart, did he punish with so bitter weeping the lie which he brought forth with his mouth, unless because he saw it to be a great and deadly evil, that while with his heart he believed unto righteousness, with his mouth he made not confession unto salvation?

1Wherefore, that which is written, “Who speaketh the truth in his heart,” is not so to be taken, as if, truth being retained in the heart, in the mouth one may speak a lie. But the reason why it is said, is, because it is possible that a man may speak with his mouth a truth which profiteth him nothing, if he hold it not in his heart, that is, if what he speaketh, himself believe not; as the heretics, and, above all, these same Priscillianists do, when they do, not indeed believe the catholic faith, but yet speak it, that they may be believed to be of us. They speak therefore the truth in their mouth, not in their heart. On this account were they to be distinguished from him of whom it is written, “He that speaketh truth in his heart.” Now this truth the catholic as in his heart he speaketh, because so he believeth, so also in his mouth ought he, that so he may preach it; but against it, neither in heart nor in mouth have falsehood, that both with the heart he may believe unto righteousness, and with the mouth may make confession unto salvation. For also in that psalm, after it had been said, “Who speaketh truth in his heart,” presently this is added, “Who hath used no deceit in his tongue.”

>1And as for that saying of the Apostle, “Putting away lying, speak every man truth with his neighbor, for we are members one of another,” far be it that we should so understand it, as though he had permitted to speak a lie with those who are not yet with us members of the body of Christ. But the reason why it is said, is, because each one of us ought to account every man to be that which he wishes him to become, although he be not yet become such; as the Lord showed the alien Samaritan to be neighbor to him unto whom he showed mercy.” A neighbor then, and not an alien, is that man to be accounted, with whom our concern is that he remain not an alien; and if on the score of his not being yet made partaker of our Faith and Sacrament, there be some truths that must be concealed from him, yet is that no reason why false things should be told him.

1For there were even in the Apostles’ times some who preached the truth not in truth, that is, not with truthful mind: of whom the Apostle saith that they preached Christ not chastely, but of envy and strife. And on this account even at that time some were tolerated while preaching truth not with a chaste mind: yet not any have been praised as preaching falsehood with a chaste mind. Lastly, he saith of those, “Whether in pretence or in truth Christ be preached:” but in no wise would he say, In order that Christ may after be preached, let Him be first denied.

1Wherefore, though there be indeed many ways in which latent heretics may be sought out, without vituperating the catholic faith or praising heretical impiety, yet if there were no other way at all of drawing out heretical impiety from its caverns, but that the catholic tongue should deviate from the straight path of truth; more tolerable were it that that should be hid, than that this should be precipitated; more tolerable that the foxes should lurk in their pits unseen, than for the sake of catching them the huntsmen should fall into the pit of blasphemy; more tolerable that the perfidy of Priscillianists should be covered with the veil of truth, than that the faith of catholics, lest it should of lying Priscillianists be praised, should of believing catholics be denied. For if lies, not of whatsoever kind, but blasphemous lies, are therefore just because they are committed with intent to detect hidden heretics; it will be possible at that rate, if they be commuted with the same intention, that there should be chaste adulteries. For put the case that of a number of lewd Priscillianists, some woman should cast her eye upon a catholic Joseph, and promise him that she will betray their hidden retreats if she obtain from him that he lie with her, and it be certain that if he consent unto her she will make good her promise: shall we judge that it ought to be done? Or shall we understand that by no means must such a price be paid in purchase of that kind of merchandise? Why then do we not rout out heretics, in order to their being caught, by the flesh committing lasciviousness in adultery, and yet think right to rout them out by a mouth committing fornication in blasphemy? For either it will be lawful to defend both the one and the other with equal reason, that these things be therefore said to be not unjust, because they were done with intention of finding out the unjust: or if sound doctrine willeth not even for the sake of finding out heretics that we should have to do with unchaste women, albeit only in body, not in mind, assuredly not even for the sake of finding out heretics willeth it that by us, albeit only in voice not in mind, either unclean heresy were preached, or the chaste Catholic Church blasphemed. Because even the very sovereignty of the mind, to which every inferior motion of the man ought to be obedient, will not lack deserved opprobrium, when a thing is done that ought not to be done, whether by member or by word. Although even when it is done by word, it is done by member: because the tongue is a member, by which the word is made; nor is any deed of ours by any member brought to the birth unless it is first conceived in the heart; or rather being by our inwardly thinking upon and consenting unto it already brought to the birth, it is brought forth abroad in our doing of it, by a member. It is therefore no excusing the mind from the deed, when any thing is said to be done not after the purpose of the mind, which yet were not done, unless the mind decreed it to be done.

1It does indeed make very much difference, for what cause, with what end, with what intention a thing be done: but those things which are clearly sins, are upon no plea of a good cause, with no seeming good end, no alleged good intention, to be done. Those works, namely of men, which are not in themselves sins, are now good, now evil, according as their causes are good or evil; as, to give food to a poor man is a good work, if it be done because of pity, with right faith; as to lie with a wife, when it is done for the sake of generation, if it be done with faith to beget subjects for regeneration. These and the like works according to their causes are good or evil, because the self-same, if they have evil causes, are turned into sins: as, if for boasting sake a poor man is fed; or for lasciviousness a man lies with his wife; or children are begotten, not that they may be nurtured for God, but for the devil. When, however, the works in themselves are evil, such as thefts, fornications, blasphemies, or other such; who is there that will say, that upon good causes they may be done, so as either to be no sins, or, what is more absurd, just sins? Who is there that would say, That we may have to give to the poor, let us commit thefts upon the rich: or, Let us sell false witness, especially if innocent men are not hurt thereby, but rather guilty men are rescued from the judges who would condemn them? For two good things are done by selling of this lie, that money may be taken wherewith a poor man may be fed, and a judge deceived that a man be not punished. Even in the matter of wills, if we can, why not suppress the true, and forge false wills that inheritances or legacies may not come to unworthy persons, who do no good with them; but rather to those by whom the hungry are fed, the naked clothed, strangers entertained, captives redeemed, Churches builded? For why should not those evil things be done for the sake of these good things, if, for the sake of these good things, those are not evil at all? Nay, further, if lewd and rich women are likely to enrich moreover their lovers and paramours, why should not even these parts and arts be undertaken by a man of merciful heart, to use them for so good a cause as that he may have whence to bestow upon the needy; and not hear the Apostle saying, “Let him that stole steal no more, but rather let him labor, working with his hands that which is good, that he may have to give to him that needeth?” If indeed not only theft itself, but also false witness and adultery and every evil work will be not evil but good, if it be done for the sake of being the means of doing good. Who can say these things, except one who endeavors to subvert human affairs and all manners and laws? For of what most heinous deed, what most foul crime, what most impious sacrilege, may it not be said that it is possible for it to be done rightly and justly; and not only with impunity, but even gloriously, that in perpetrating thereof not only no punishments should be feared, but there should be hope even of rewards: if once we shall concede in all evil works of men, that not what is done, but wherefore done, must be the question; and this, to the end that whatever are found to have been done for good causes, not even they should be judged to be evil? But if justice deservedly punisheth a thief, albeit he shall say and shew that he therefore withdrew superfluities from a rich that he might afford necessaries to a poor man; if deservedly she punisheth a forger, albeit he prove that he therefore corrupted another’s will, that he might be heir, who should thence make large alms, not he who should make none; if deservedly she punisheth an adulterer yea, though he shall demonstrate that of mercy he did commit adultery, that through her with whom he did it he might deliver a man from death; lastly, to draw nearer to the matter in question, if deservedly she punishment him who hath with that intent mixed in adulterous embrace with some woman, privy to the turpitude of the Priscillianists, that he might enter into their concealments; I pray thee, when the Apostle saith, “Neither yield ye your members instruments of unrighteousness unto sin;” and therefore neither hands, nor members of generation, nor other members, can it be right to yield unto flagitious deeds with intent that we may be able to find out Priscillanists; what hath our tongue, what our whole mouth, what the organ of the voice, offended us, that we should yield these as instruments to sin, and to so great a sin, in which, that we may apprehend and rescue Priscillianists from blaspheming in ignorance, we, without excuse of ignorance, are to blaspheme our God?