Marriage and Continence

The way of light, then, is as follows. If any one desires to travel to the appointed place, he must be zealous in his works. The knowledge , therefore, which is given to us for the purpose of walking in this way, is the following. You shall love Him that created you: you shall glorify Him that redeemed you from death. You shall be simple in heart, and rich in spirit. You shall not join yourself to those who walk in the way of death. You shall hate doing what is unpleasing to God: you shall hate all hypocrisy. You shall not forsake the commandments of the Lord. You shall not exalt yourself, but shall be of a lowly mind. You shall not take glory to yourself. You shall not take evil counsel against your neighbour. You shall not allow over-boldness to enter into your soul .

You shall not commit fornication: you shall not commit adultery : you shall not be a corrupter of youth. You shall not let the word of God issue from your lips with any kind of impurity. You shall not accept persons when you reprove any one for transgression. You shall be meek: you shall be peaceable. You shall tremble at the words which you hear. You shall not be mindful of evil against your brother. You shall not be of doubtful mind James 1:8 as to whether a thing shall be or not. You shall not take the name of the Lord in vain. You shall love your neighbour more than your own soul . You shall not slay the child by procuring abortion ; nor, again, shall you destroy it after it is born. You shall not withdraw your hand from your son, or from your daughter, but from their infancy you shall teach them the fear of the Lord.

You shall not covet what is your neighbour's, nor shall you be avaricious. You shall not be joined in soul with the haughty , but you shall be reckoned with the righteous and lowly. Receive as good things the trials which come upon you. You shall not be of double mind or of double tongue, for a double tongue is a snare of death. You shall be subject to the Lord, and to [other] masters as the image of God , with modesty and fear . You shall not issue orders with bitterness to your maidservant or your man-servant, who trust in the same [God ], lest you should not reverence that God who is above both; for He came to call men not according to their outward appearance, Ephesians 6:9 but according as the Spirit had prepared them.

Romans 8:29-30 You shall communicate in all things with your neighbour; you shall not call things your own; for if you are partakers in common of things which are incorruptible, how much more [should you be] of those things which are corruptible! You shall not be hasty with your tongue, for the mouth is a snare of death. As far as possible, you shall be pure in your soul . Do not be ready to stretch forth your hands to take, while you contract them to give. You shall love , as the apple of your eye, every one that speaks to you the word of the Lord. You shall remember the day of judgment, night and day. You shall seek out every day the faces of the saints , either by word examining them, and going to exhort them, and meditating how to save a soul by the word, or by your hands you shall labour for the redemption of your sins .

And the second commandment of the Teaching; You shall not commit murder , you shall not commit adultery , Exodus 20:13-14 you shall not commit pederasty, you shall not commit fornication, you shall not steal , Exodus 20:15 you shall not practice magic , you shall not practice witchcraft , you shall not murder a child by abortion nor kill that which is begotten. You shall not covet the things of your neighbour, Exodus 20:17 you shall not forswear yourself, Matthew 5:34 you shall not bear false witness , Exodus 20:16 you shall not speak evil , you shall bear no grudge. You shall not be double-minded nor double-tongued; for to be double-tongued is a snare of death. Your speech shall not be false, nor empty, but fulfilled by deed. You shall not be covetous , nor rapacious, nor a hypocrite, nor evil disposed, nor haughty .

You shall not take evil counsel against your neighbour. You shall not hate any man; but some you shall reprove, and concerning some you shall pray , and some you shall love more than your own life.

My child, flee from every evil thing, and from every likeness of it. Be not prone to anger , for anger leads the way to murder ; neither jealous, nor quarrelsome, nor of hot temper; for out of all these murders are engendered. My child, be not a lustful one; for lust leads the way to fornication; neither a filthy talker, nor of lofty eye; for out of all these adulteries are engendered. My child, be not an observer of omens, since it leads the way to idolatry ; neither an enchanter, nor an astrologer, nor a purifier, nor be willing to look at these things; for out of all these idolatry is engendered. My child, be not a liar, since a lie leads the way to theft; neither money-loving, nor vainglorious, for out of all these thefts are engendered.

My child, be not a murmurer, since it leads the way to blasphemy ; neither self-willed nor evil-minded, for out of all these blasphemies are engendered. But be meek, since the meek shall inherit the earth. Matthew 5:5 Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard. You shall not exalt yourself, Luke 18:14 nor give over-confidence to your soul . Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. The workings that befall you receive as good, knowing that apart from God nothing comes to pass.

On Putting One's Wife Away for Adultery. Chapter 1 I charge you, said he, to guard your chastity , and let no thought enter your heart of another man's wife, or of fornication, or of similar iniquities; for by doing this you commit a great sin . But if you always remember your own wife, you will never sin . For if this thought enter your heart, then you will sin ; and if, in like manner, you think other wicked thoughts, you commit sin . For this thought is great sin in a servant of God . But if any one commit this wicked deed, he works death for himself. Attend, therefore, and refrain from this thought; for where purity dwells, there iniquity ought not to enter the heart of a righteous man. I said to him, Sir, permit me to ask you a few questions. Say on, said he.

And I said to him, Sir, if any one has a wife who trusts in the Lord , and if he detect her in adultery , does the man sin if he continue to live with her? And he said to me, As long as he remains ignorant of her sin , the husband commits no transgression in living with her. But if the husband know that his wife has gone astray, and if the woman does not repent, but persists in her fornication, and yet the husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery . And I said to him, What then, sir, is the husband to do, if his wife continue in her vicious practices? And he said, The husband should put her away, and remain by himself. But if he put his wife away and marry another, he also commits adultery .

And I said to him, What if the woman put away should repent, and wish to return to her husband: shall she not be taken back by her husband? And he said to me, Assuredly. If the husband do not take her back, he sins , and brings a great sin upon himself; for he ought to take back the sinner who has repented. But not frequently. For there is but one repentance to the servants of God . In case, therefore, that the divorced wife may repent, the husband ought not to marry another, when his wife has been put away. In this matter man and woman are to be treated exactly in the same way. Moreover, adultery is committed not only by those who pollute their flesh, but by those who imitate the heathen in their actions.

Wherefore if any one persists in such deeds , and repents not, withdraw from him, and cease to live with him, otherwise you are a sharer in his sin . Therefore has the injunction been laid on you, that you should remain by yourselves, both man and woman , for in such persons repentance can take place. But I do not, said he, give opportunity for the doing of these deeds , but that he who has sinned may sin no more. But with regard to his previous transgressions, there is One who is able to provide a cure; for it is He, indeed, who has power over all. Chapter 2 I asked him again, and said, Since the Lord has vouchsafed to dwell always with me, bear with me while I utter a few words; for I understand nothing, and my heart has been hardened by my previous mode of life.

It is, however, nothing wonderful that they should get up tales about us such as they tell of their own gods, of the incidents of whose lives they make mysteries . But it behooved them, if they meant to condemn shameless and promiscuous intercourse, to hate either Zeus, who begot children of his mother Rhea and his daughter Koré, and took his own sister to wife, or Orpheus, the inventor of these tales, which made Zeus more unholy and detestable than Thyestes himself; for the latter defiled his daughter in pursuance of an oracle, and when he wanted to obtain the kingdom and avenge himself. But we are so far from practising promiscuous intercourse, that it is not lawful among us to indulge even a lustful look. For, says He, he that looks on a woman to lust after her, has committed adultery already in his heart.

Matthew 5:28 Those, then, who are forbidden to look at anything more than that for which God formed the eyes, which were intended to be a light to us, and to whom a wanton look is adultery , the eyes being made for other purposes, and who are to be called to account for their very thoughts, how can any one doubt that such persons practice self-control? For our account lies not with human laws , which a bad man can evade (at the outset I proved to you, sovereign lords, that our doctrine is from the teaching of God), but we have a law which makes the measure of rectitude to consist in dealing with our neighbour as ourselves. On this account, too, according to age, we recognise some as sons and daughters, others we regard as brothers and sisters, and to the more advanced in life we give the honour due to fathers and mothers.

On behalf of those, then, to whom we apply the names of brothers and sisters, and other designations of relationship, we exercise the greatest care that their bodies should remain undefiled and uncorrupted; for the Logos again says to us, If any one kiss a second time because it has given him pleasure, [he sins ]; adding, Therefore the kiss , or rather the salutation, should be given with the greatest care, since, if there be mixed with it the least defilement of thought, it excludes us from eternal life.

I shall at once go on, then, to exhibit the peculiarities of the Christian society, that, as I have refuted the evil charged against it, I may point out its positive good. We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This violence God delights in. We pray , too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation. We assemble to read our sacred writings, if any peculiarity of the times makes either forewarning or reminiscence needful.

However it be in that respect, with the sacred words we nourish our faith , we animate our hope , we make our confidence more steadfast; and no less by inculcations of God's precepts we confirm good habits. In the same place also exhortations are made, rebukes and sacred censures are administered. For with a great gravity is the work of judging carried on among us, as befits those who feel assured that they are in the sight of God ; and you have the most notable example of judgment to come when any one has sinned so grievously as to require his severance from us in prayer , in the congregation and in all sacred intercourse. The tried men of our elders preside over us, obtaining that honour not by purchase, but by established character. There is no buying and selling of any sort in the things of God .

Though we have our treasure chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day, if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary . These gifts are, as it were, piety's deposit fund. For they are not taken thence and spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents , and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession.

But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See , they say, how they love one another , for themselves are animated by mutual hatred ; how they are ready even to die for one another, for they themselves will sooner put to death . And they are angry with us, too, because we call each other brethren; for no other reason, as I think, than because among themselves names of consanguinity are assumed in mere pretence of affection. But we are your brethren as well, by the law of our common mother nature, though you are hardly men, because brothers so unkind.

The gymnasium is sufficient for boys, even if a bath is within reach. And even for men to prefer gymnastic exercises by far to the baths, is perchance not bad, since they are in some respects conducive to the health of young men, and produce exertion — emulation to aim at not only a healthy habit of body, but courageousness of soul . When this is done without dragging a man away from better employments, it is pleasant, and not unprofitable. Nor are women to be deprived of bodily exercise. But they are not to be encouraged to engage in wrestling or running, but are to exercise themselves in spinning, and weaving, and superintending the cooking if necessary. And they are, with their own hand, to fetch from the store what we require. And it is no disgrace for them to apply themselves to the mill.

Nor is it a reproach to a wife — housekeeper and helpmeet — to occupy herself in cooking, so that it may be palatable to her husband. And if she shake up the couch, reach drink to her husband when thirsty, set food on the table as neatly as possible, and so give herself exercise tending to sound health, the Instructor will approve of a woman like this, who stretches forth her arms to useful tasks, rests her hands on the distaff, opens her hand to the pour, and extends her wrist to the beggar. She who emulates Sarah is not ashamed of that highest of ministries, helping wayfarers. For Abraham said to her, Haste, and knead three measures of meal, and make cakes. Genesis 18:6 And Rachel, the daughter of Laban, came, it is said, with her father's sheep.

Genesis 29:9 Nor was this enough; but to teach humility it is added, for she fed her father's sheep. And innumerable such examples of frugality and self-help, and also of exercises, are furnished by the Scriptures . In the case of men , let some strip and engage in wrestling; let some play at the small ball, especially the game they call Pheninda, in the sun. To others who walk into the country, or go down into the town, the walk is sufficient exercise. And were they to handle the hoe, this stroke of economy in agricultural labour would not be ungentleman like. I had almost forgot to say that the well-known Pittacus, king of Miletus, practiced the laborious exercise of turning the mill. It is respectable for a man to draw water for himself, and to cut billets of wood which he is to use himself.

Jacob fed the sheep of Laban that were left in his charge, having as a royal badge a rod of storax, which aimed by its wood to change and improve nature. And reading aloud is often an exercise to many. But let not such athletic contests, as we have allowed, be undertaken for the sake of vainglory, but for the exuding of manly sweat. Nor are we to straggle with cunning and showiness, but in a stand-up wrestling bout, by disentangling of neck, hands, and sides. For such a struggle with graceful strength is more becoming and manly, being undertaken for the sake of serviceable and profitable health. But let those others, who profess the practice of illiberal postures in gymnastics, be dismissed. We must always aim at moderation.

Wherefore the wearing of gold and the use of softer clothing is not to be entirely prohibited. But irrational impulses must be curbed, lest, carrying us away through excessive relaxation, they impel us to voluptuousness. For luxury, that has dashed on to surfeit, is prone to kick up its heels and toss its mane, and shake off the charioteer, the Instructor; who, pulling back the reins from far, leads and drives to salvation the human horse — that is, the irrational part of the soul — which is wildly bent on pleasures, and vicious appetites, and precious stones, and gold, and variety of dress, and other luxuries. Above all, we are to keep in mind what was spoken sacredly: Having your conversation honest among the Gentiles ; that, whereas they speak against you as evil-doers, they may, by the good works which they behold, glorify God.

1 Peter 2:12 Clothes The Instructor permits us, then, to use simple clothing, and of a white color, as we said before. So that, accommodating ourselves not to variegated art, but to nature as it is produced, and pushing away whatever is deceptive and belies the truth , we may embrace the uniformity and simplicity of the truth . Sophocles, reproaching a youth, says:— Decked in women's clothes. For, as in the case of the soldier, the sailor, and the ruler, so also the proper dress of the temperate man is what is plain, becoming, and clean. Whence also in the law, the law enacted by Moses about leprousy rejects what has many colors and spots, like the various scales of the snake.

He therefore wishes man, no longer decking himself gaudily in a variety of colors, but white all over from the crown of the head to the sole of the foot, to be clean; so that, by a transition from the body, we may lay aside the varied and versatile passions of the man, and love the unvaried, and unambiguous, and simple color of truth . And he who also in this emulates Moses — Plato best of all — approves of that texture on which not more than a chaste woman's work has been employed. And white colors well become gravity. And elsewhere he says, Nor apply dyes or weaving, except for warlike decorations. To men of peace and of light, therefore, white is appropriate.

As, then, signs, which are very closely allied to causes, by their presence indicate, or rather demonstrate, the existence of the result; as smoke is the sign of fire, and a good complexion and a regular pulse of health; so also clothing of this description shows the character of our habits. Temperance is pure and simple; since purity is a habit which ensures pure conduct unmixed with what is base. Simplicity is a habit which does away with superfluities. Substantial clothing also, and chiefly what is unfulled, protects the heat which is in the body; not that the clothing has heat in itself, but that it turns back the heat issuing from the body, and refuses it a passage. And whatever heat falls upon it, it absorbs and retains, and being warmed by it, warms in turn the body. And for this reason it is chiefly to be worn in winter.

I would counsel the married never to kiss their wives in the presence of their domestics. For Aristotle does not allow people to laugh to their slaves. And by no means must a wife be seen saluted in their presence. It is moreover better that, beginning at home with marriage, we should exhibit propriety in it. For it is the greatest bond of chastity , breathing forth pure pleasure. Very admirably the tragedy says:— Well! Well! ladies, how is it, then, that among men , Not gold, not empire, or luxury of wealth , Conferred to such an extent signal delights, As the right and virtuous disposition Of a man of worth and a dutiful wife? Such injunctions of righteousness uttered by those who are conversant with worldly wisdom are not to be refused.

Knowing , then, the duty of each, pass the time of your sojourning here in fear : forasmuch as you know that you were not deemed with corruptible things, such as silver or gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ , as of a lamb without blemish and without spot. 1 Peter 1:17-19 For, says Peter, the time past of our life may suffice us to have wrought the will of the Gentiles , when we walked in lasciviousness, lusts , excess of wine, revellings, banquetings, and abominable idolatries. 1 Peter 4:3 We have as a limit the cross of the Lord, by which we are fenced and hedged about from our former sins .

Therefore, being regenerated, let us fix ourselves to it in truth , and return to sobriety, and sanctify ourselves; for the eyes of the Lord are on the righteous, and His ears are open to their prayer ; but the face of the Lord is against them that do evil . And who is he that will harm us, if we be followers of that which is good ? 1 Peter 3:13 — us for you. But the best training is good order, which is perfect decorum, and stable and orderly power, which in action maintains consistence in what it does. If these things have been adduced by me with too great asperity, in order to effect the salvation which follows from your correction; they have been spoken also, says the Instructor, by me: Since he who reproves with boldness is a peacemaker. And if you hear me, you shall be saved.

And if you attend not to what is spoken, it is not my concern. And yet it is my concern thus: For he desires the repentance rather than the death of a sinner. Ezekiel 18:23 If you shall hear me, you shall eat the good of the land, the Instructor again says, calling by the appellation the good of the land, beauty, wealth , health, strength, sustenance. For those things which are really good, are what neither ear has heard, not has ever entered into the heart 1 Corinthians 2:9 respecting Him who is really King, and the realities truly good which await us. For He is the giver and the guard of good things. And with respect to their participation, He applies the same names of things in this world, the Word thus training in God the feebleness of men from sensible things to understanding.

It is then, as appears, the greatest of all lessons to know one's self. For if one knows himself, he will know God ; and knowing God , he will be made like God , not by wearing gold or long robes, but by well-doing, and by requiring as few things as possible. Now, God alone is in need of nothing, and rejoices most when He sees us bright with the ornament of intelligence; and then, too, rejoices in him who is arrayed in chastity , the sacred stole of the body. Since then the soul consists of three divisions; the intellect , which is called the reasoning faculty, is the inner man, which is the ruler of this man that is seen. And that one, in another respect, God guides. But the irascible part, being brutal, dwells near to insanity.

And appetite, which is the third department, is many-shaped above Proteus, the varying sea-god, who changed himself now into one shape, now into another; and it allures to adulteries, to licentiousness, to seductions. At first he was a lion with ample beard. While he yet retained the ornament, the hair of the chin showed him to be a man . But after that a serpent, a pard, or a big sow. Love of ornament has degenerated to wantonness. A man no longer appears like a strong wild beast, But he became moist water, and a tree of lofty branches. Passions break out, pleasures overflow; beauty fades, and falls quicker than the leaf on the ground, when the amorous storms of lust blow on it before the coming of autumn, and is withered by destruction. For lust becomes and fabricates all things, and wishes to cheat, so as to conceal the man.

But that man with whom the Word dwells does not alter himself, does not get himself up: he has the form which is of the Word; he is made like to God ; he is beautiful; he does not ornament himself: his is beauty, the true beauty, for it is God ; and that man becomes God , since God so wills. Heraclitus, then, rightly said, Men are gods, and gods are men. For the Word Himself is the manifest mystery : God in man, and man God. And the Mediator executes the Father's will; for the Mediator is the Word, who is common to both — the Son of God , the Saviour of men; His Servant, our Teacher. And the flesh being a slave, as Paul testifies, how can one with any reason adorn the handmaid like a pimp? For that which is of flesh has the form of a servant.

Paul says, speaking of the Lord, Because He emptied Himself, taking the form of a servant, Philippians 2:7 calling the outward man servant, previous to the Lord becoming a servant and wearing flesh. But the compassionate God Himself set the flesh free, and releasing it from destruction, and from bitter and deadly bondage, endowed it with incorruptibility, arraying the flesh in this, the holy embellishment of eternity — immortality . There is, too, another beauty of men — love . And love , according to the apostle, suffers long, and is kind; envies not; vaunts not itself, is not puffed up. 1 Corinthians 13:4 For the decking of one's self out — carrying, as it does, the look of superfluity and uselessness — is vaunting one's self.

It is not, then, the aspect of the outward man, but the soul that is to be decorated with the ornament of goodness; we may say also the flesh with the adornment of temperance . But those women who beautify the outside, are unawares all waste in the inner depths, as is the case with the ornaments of the Egyptians ; among whom temples with their porticos and vestibules are carefully constructed, and groves and sacred fields adjoining; the halls are surrounded with many pillars; and the walls gleam with foreign stones, and there is no want of artistic painting; and the temples gleam with gold, and silver, and amber, and glitter with parti-colored gems from India and Ethiopia ; and the shrines are veiled with gold-embroidered hangings.

But if you enter the penetralia of the enclosure, and, in haste to behold something better, seek the image that is the inhabitant of the temple, and if any priest of those that offer sacrifice there, looking gave, and singing a pæan in the Egyptian tongue, remove a little of the veil to show the god, he will give you a hearty laugh at the object of worship. For the deity that is sought, to whom you have rushed, will not be found within, but a cat, or a crocodile, or a serpent of the country, or some such beast unworthy of the temple, but quite worthy of a den, a hole, or the dirt. The god of the Egyptians appears a beast rolling on a purple couch.

So those women who wear gold, occupying themselves in curling at their locks, and engaged in anointing their cheeks, painting their eyes, and dyeing their hair, and practising the other pernicious arts of luxury, decking the covering of flesh — in truth , imitate the Egyptians , in order to attract their infatuated lovers. But if one withdraw the veil of the temple, I mean the head-dress, the dye, the clothes, the gold, the paint, the cosmetics — that is, the web consisting of them, the veil, with the view of finding within the true beauty, he will be disgusted, I know well. For he will not find the image of God dwelling within, as is meet; but instead of it a fornicator and adulteress has occupied the shrine of the soul . And the true beast will thus be detected — an ape smeared with white paint.

And that deceitful serpent, devouring the understanding part of man through vanity, has the soul as its hole, filling all with deadly poisons; and injecting his own venom of deception, this pander of a dragon has changed women into harlots. For love of display is not for a lady, but a courtesan. Such women care little for keeping at home with their husbands; but loosing their husbands' purse-strings, they spend its supplies on their lusts , that they may have many witnesses of their seemingly fair appearance; and, devoting the whole day to their toilet, they spend their time with their bought slaves. Accordingly they season the flesh like a pernicious sauce; and the day they bestow on the toilet shut up in their rooms, so as not to be caught decking themselves.

Let us, then, embracing more and more this good obedience , give ourselves to the Lord; clinging to what is surest, the cable of faith in Him, and understanding that the virtue of man and woman is the same. For if the God of both is one, the master of both is also one; one church, one temperance , one modesty; their food is common, marriage an equal yoke; respiration, sight, hearing, knowledge , hope, obedience , love all alike. And those whose life is common, have common graces and a common salvation ; common to them are love and training. For in this world, he says, they marry, and are given in marriage, Luke 20:34 in which alone the female is distinguished from the male; but in that world it is so no more.

There the rewards of this social and holy life, which is based on conjugal union, are laid up, not for male and female, but for man , the sexual desire which divides humanity being removed. Common therefore, too, to men and women , is the name of man. For this reason I think the Attics called, not boys only, but girls, παιδάριον , using it as a word of common gender; if Menander the comic poet, in Rhapizomena , appears to any one a sufficient authority, who thus speaks:— My little daughter; for by nature The child ( παιδάριον ) is most loving. Ἄρνες , too, the word for lambs, is a common name of simplicity for the male and female animal. Now the Lord Himself will feed us as His flock forever. Amen . But without a sheperd, neither can sheep nor any other animal live, nor children without a tutor, nor domestics without a master.

Since pleasure and lust seem to fall under marriage, it must also be treated of. Marriage is the first conjunction of man and woman for the procreation of legitimate children. Accordingly Menander the comic poet says:— For the begetting of legitimate children, I give you my daughter. We ask if we ought to marry; which is one of the points, which are said to be relative. For some must marry, and a man must be in some condition, and he must marry some one in some condition. For every one is not to marry, nor always. But there is a time in which it is suitable, and a person for whom it is suitable, and an age up to which it is suitable. Neither ought every one to take a wife, nor is it every woman one is to take, nor always, nor in every way, nor inconsiderately.

But only he who is in certain circumstances, and such an one and at such time as is requisite, and for the sake of children, and one who is in every respect similar, and who does not by force or compulsion love the husband who loves her. Hence Abraham , regarding his wife as a sister, says, She is my sister by my father, but not by my mother; and she became my wife, Genesis 20:12 teaching us that children of the same mothers ought not to enter into matrimony. Let us briefly follow the history. Plato ranks marriage among outward good things, providing for the perpetuity of our race, and handing down as a torch a certain perpetuity to children's children. Democritus repudiates marriage and the procreation of children, on account of the many annoyances thence arising, and abstractions from more necessary things.

Epicurus agrees, and those who place good in pleasure, and in the absence of trouble and pain. According to the opinion of the Stoics , marriage and the rearing of children are a thing indifferent; and according to the Peripatetics, a good. In a word, these, following out their dogmas in words, became enslaved to pleasures; some using concubines, some mistresses, and the most youths. And that wise quaternion in the garden with a mistress, honoured pleasure by their acts. Those, then, will not escape the curse of yoking an ass with an ox, who, judging certain things not to suit them, command others to do them, or the reverse. This Scripture has briefly showed, when it says, What you hate you shall not do to another.

Tobit 4:15 But they who approve of marriage say, Nature has adapted us for marriage, as is evident from the structure of our bodies, which are male and female. And they constantly proclaim that command, Increase and replenish. Genesis 1:28 And though this is the case, yet it seems to them shameful that man, created by God , should be more licentious than the irrational creatures, which do not mix with many licentiously, but with one of the same species, such as pigeons and ringdoves, and creatures like them. Furthermore, they say, The childless man fails in the perfection which is according to nature, not having substituted his proper successor in his place.

1. Design of the Treatise. Disavowal of Personal Motives in Writing It I have thought it meet, my best beloved fellow-servant in the Lord , even from this early period, to provide for the course which you must pursue after my departure from the world, if I shall be called before you; (and) to entrust to your honour the observance of the provision. For in things worldly we are active enough, and we wish the good of each of us to be consulted. If we draw up wills for such matters, why ought we not much more to take forethought for our posterity in things divine and heavenly, and in a sense to bequeath a legacy to be received before the inheritance be divided —(the legacy, I mean, of) admonition and demonstration touching those (bequests) which are allotted out of (our) immortal goods, and from the heritage of the heavens? Only, that you may be able to receive in its entirety this feoffment in trust of my admonition, may God grant; to whom be honour , glory , renown, dignity, and power, now and to the ages of the ages! The precept, therefore, which I give you is, that, with all the constancy you may, you do, after our departure, renounce nuptials; not that you will on that score confer any benefit on me, except in that you will profit yourself. But to Christians , after their departure from the world, no restoration of marriage is promised in the day of the resurrection, translated as they will be into the condition and sanctity of angels . Therefore no solicitude arising from…

2. Marriage Lawful, But Not Polygamy We do not indeed forbid the union of man and woman , blessed by God as the seminary of the human race , and devised for the replenishment of the earth and the furnishing of the world, and therefore permitted, yet singly. For Adam was the one husband of Eve, and Eve his one wife, one woman , one rib. We grant, that among our ancestors, and the patriarchs themselves, it was lawful not only to marry, but even to multiply wives. There were concubines, too, (in those days.) But although the Church did come in figuratively in the synagogue , yet (to interpret simply) it was necessary to institute (certain things) which should afterward deserve to be either lopped off or modified. For the Law was (in due time) to supervene. (Nor was that enough:) for it was meet that causes for making up the deficiencies of the Law should have forerun (Him who was to supply those deficiencies). And so to the Law presently had to succeed the Word of God introducing the spiritual circumcision . Therefore, by means of the wide licence of those days, materials for subsequent emendations were furnished beforehand, of which materials the Lord by His Gospel , and then the apostle in the last days of the (Jewish) age, either cut off the redundancies or regulated the disorders. Chapter

3. Marriage Good: Celibacy Preferable But let it not be thought that my reason for premising thus much concerning the liberty granted to the old, and the restraint imposed on the later time, is that I may lay a foundation for teaching that Christ's advent was intended to dissolve wedlock, (and) to abolish marriage talons; as if from this period onward I were prescribing an end to marrying. Let them see to that, who, among the rest of their perversities, teach the disjoining of the one flesh in two; denying Him who, after borrowing the female from the male, recombined between themselves, in the matrimonial computation, the two bodies taken out of the consortship of the self-same material substance. In short, there is no place at all where we read that nuptials are prohibited; of course on the ground that they are a good thing. What, however, is better than this good, we learn from the apostle, who permits marrying indeed, but prefers abstinence; the former on account of the insidiousnesses of temptations , the latter on account of the straits of the times. Now, by looking into the reason thus given for each proposition, it is easily discerned that the ground on which the power of marrying is conceded is necessity ; but whatever necessity grants, she by her very nature depreciates. In fact, in that it is written, To marry is better than to burn, what, pray , is the nature of this good which is (only) commended by comparison with evil , so that the reason why marrying is more…

4. Of the Infirmity of the Flesh, and Similar Pleas But we read that the flesh is weak; and hence we soothe ourselves in some cases. Yet we read, too, that the spirit is strong; for each clause occurs in one and the same sentence. Flesh is an earthly, spirit a heavenly, material. Why, then, do we, too prone to self-excuse, put forward (in our defense) the weak part of us, but not look at the strong? Why should not the earthly yield to the heavenly? If the spirit is stronger than the flesh, because it is withal of nobler origin, it is our own fault if we follow the weaker. Now there are two phases of human weakness which make marriages necessary to such as are disjoined from matrimony. The first and most powerful is that which arises from fleshly concupiscence; the second, from worldly concupiscence. But by us, who are servants of God , who renounce both voluptuousness and ambition, each is to be repudiated. Fleshly concupiscence claims the functions of adult age, craves after beauty's harvest, rejoices in its own shame, pleads the necessity of a husband to the female sex, as a source of authority and of comfort, or to render it safe from evil rumours. To meet these its counsels, do you apply the examples of sisters of ours whose names are with the Lord, — who, when their husbands have preceded them (to glory ), give to no opportunity of beauty or of age the precedence over holiness . They prefer to be wedded to God . To God their beauty, to God their youth (is dedicated).…

1. Reasons Which Led to the Writing of This Second Book Very lately, best beloved fellow-servant in the Lord , I, as my ability permitted, entered for your benefit at some length into the question what course is to be followed by a holy woman when her marriage has (in whatever way) been brought to an end. Let us now turn our attention to the next best advice, in regard of human infirmity; admonished hereto by the examples of certain, who, when an opportunity for the practice of continence has been offered them, by divorce , or by the decease of the husband, have not only thrown away the opportunity of attaining so great a good, but not even in their remarriage have chosen to be mindful of the rule that above all they marry in the Lord. And thus my mind has been thrown into confusion, in the fear that, having exhorted you myself to perseverance in single husbandhood and widowhood, I may now, by the mention of precipitate marriages, put an occasion of falling in your way. But if you are perfect in wisdom, you know , of course, that the course which is the more useful is the course which you must keep. But, inasmuch as that course is difficult, and not without its embarrassments, and on this account is the highest aim of (widowed) life, I have paused somewhat (in my urging you to it); nor would there have been any causes for my recurring to that point also in addressing you, had I not by this time taken up a still graver solicitude. For the nobler is the continence of the flesh…

14. Therefore, when in these days a certain woman removed her marriage from the pale of the Church , and united herself to a Gentile, and when I remembered that this had in days gone by been done by others: wondering at either their own waywardness or else the double-dealing of their advisers, in that there is no scripture which holds forth a licence of this deed, — I wonder, said I, whether they flatter themselves on the ground of that passage of the first (Epistle) to the Corinthians, where it is written: If any of the brethren has an unbelieving wife, and she consents to the matrimony, let him not dismiss her; similarly, let not a believing woman , married to an unbeliever, if she finds her husband agreeable (to their continued union), dismiss him: for the unbelieving husband is sanctified by the believing wife, and the unbelieving wife by the believing husband; else were your children unclean. It may be that, by understanding generally this monition regarding married believers , they think that licence is granted (thereby) to marry even un believers . God forbid that he who thus interprets (the passage) be wittingly ensnaring himself! But it is manifest that this scripture points to those believers who may have been found by the grace of God in (the state of) Gentile matrimony; according to the words themselves: If, it says, any believer has an unbelieving wife; it does not say, takes an unbelieving wife. It shows that it is the duty of one who, already living in…

3. Remarks on Some of the Dangers and Wounds Referred to in the Preceding Chapter If these things are so, it is certain that believers contracting marriages with Gentiles are guilty of fornication, and are to be excluded from all communication with the brotherhood, in accordance with the letter of the apostle, who says that with persons of that kind there is to be no taking of food even. Or shall we in that day produce (our) marriage certificates before the Lord's tribunal, and allege that a marriage such as He Himself has forbidden has been duly contracted? What is prohibited (in the passage just referred to) is not adultery ; it is not fornication. The admission of a strange man (to your couch) less violates the temple of God , less commingles the members of Christ with the members of an adulteress. So far as I know , we are not our own, but bought with a price; and what kind of price? The blood of God . In hurting this flesh of ours, therefore, we hurt Him directly. What did that man mean who said that to wed a 'stranger' was indeed a sin , but a very small one? whereas in other cases (setting aside the injury done to the flesh which pertains to the Lord) every voluntary sin against the Lord is great . For, in as far as there was a power of avoiding it, in so far is it burdened with the charge of contumacy. Let us now recount the other dangers or wounds (as I have said) to faith , foreseen by the apostle; most grievous not to the flesh merely, but likewise to the spirit…

4. Of the Hindrances Which an Unbelieving Husband Puts in His Wife's Way But let her see to (the question) how she discharges her duties to her husband. To the Lord, at all events, she is unable to give satisfaction according to the requirements of discipline; having at her side a servant of the devil , his lord's agent for hindering the pursuits and duties of believers : so that if a station is to be kept, the husband at daybreak makes an appointment with his wife to meet him at the baths; if there are fasts to be observed, the husband that same day holds a convivial banquet; if a charitable expedition has to be made, never is family business more urgent. For who would suffer his wife, for the sake of visiting the brethren, to go round from street to street to other men's, and indeed to all the poorer, cottages? Who will willingly bear her being taken from his side by nocturnal convocations, if need so be? Who, finally, will without anxiety endure her absence all the night long at the paschal solemnities? Who will, without some suspicion of his own, dismiss her to attend that Lord's Supper which they defame? Who will allow her to creep into prison to kiss a martyr's bonds? Nay, truly , to meet any one of the brethren to exchange the kiss ? To offer water for the saints' feet? to snatch (somewhat for them) from her food, from her cup? To yearn (after them)? To have (them) in her mind? If a pilgrim brother arrive, what hospitality for him in an alien home? If bounty is to be…

1. Introduction. Modesty in Apparel Becoming to Women, in Memory of the Introduction of Sin into the World Through a Woman If there dwelt upon earth a faith as great as is the reward of faith which is expected in the heavens, no one of you at all, best beloved sisters, from the time that she had first known the Lord, and learned (the truth ) concerning her own (that is, woman's ) condition, would have desired too gladsome (not to say too ostentatious) a style of dress; so as not rather to go about in humble garb, and rather to affect meanness of appearance, walking about as Eve mourning and repentant, in order that by every garb of penitence she might the more fully expiate that which she derives from Eve, — the ignominy, I mean, of the first sin , and the odium (attaching to her as the cause ) of human perdition. In pains and in anxieties do you bear (children), woman ; and toward your husband (is) your inclination, and he lords it over you. And do you not know that you are (each) an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil's gateway: you are the unsealer of that (forbidden) tree: you are the first deserter of the divine law : you are she who persuaded him whom the devil was not valiant enough to attack. You destroyed so easily God's image, man. On account of your desert — that is, death — even the Son of God had to die. And do you think about adorning yourself over and above your tunics of…

2. The Origin of Female Ornamentation, Traced Back to the Angels Who Had Fallen. For they, withal, who instituted them are assigned, under condemnation, to the penalty of death — those angels , to wit, who rushed from heaven on the daughters of men; so that this ignominy also attaches to woman . For when to an age much more ignorant (than ours) they had disclosed certain well-concealed material substances, and several not well-revealed scientific arts — if it is true that they had laid bare the operations of metallurgy, and had divulged the natural properties of herbs, and had promulgated the powers of enchantments, and had traced out every curious art, even to the interpretation of the stars — they conferred properly and as it were peculiarly upon women that instrumental mean of womanly ostentation, the radiances of jewels wherewith necklaces are variegated, and the circlets of gold wherewith the arms are compressed, and the medicaments of orchil with which wools are colored, and that black powder itself wherewith the eyelids and eyelashes are made prominent. What is the quality of these things may be declared meantime, even at this point, from the quality and condition of their teachers: in that sinners could never have either shown or supplied anything conducive to integrity, unlawful lovers anything conducive to chastity , renegade spirits anything conducive to the fear of God . If (these things) are to be called teachings , ill masters must of necessity have taught ill;…

3. Concerning the Genuineness of The Prophecy of Enoch. I am aware that the Scripture of Enoch , which has assigned this order (of action) to angels , is not received by some, because it is not admitted into the Jewish canon either. I suppose they did not think that, having been published before the deluge, it could have safely survived that world-wide calamity, the abolisher of all things. If that is the reason (for rejecting it), let them recall to their memory that Noah , the survivor of the deluge, was the great-grandson of Enoch himself; and he, of course, had heard and remembered, from domestic renown and hereditary tradition, concerning his own great-grandfather's grace in the sight of God , and concerning all his preachings; since Enoch had given no other charge to Methuselah than that he should hand on the knowledge of them to his posterity. Noah therefore, no doubt , might have succeeded in the trusteeship of (his) preaching; or, had the case been otherwise, he would not have been silent alike concerning the disposition (of things) made by God , his Preserver, and concerning the particular glory of his own house. If ( Noah ) had not had this (conservative power) by so short a route, there would (still) be this (consideration) to warrant our assertion of (the genuineness of) this Scripture: he could equally have renewed it, under the Spirit's inspiration, after it had been destroyed by the violence of the deluge, as, after the destruction of Jerusalem by the…

4. Waiving the Question of the Authors, Tertullian Proposes to Consider the Things on Their Own Merits Grant now that no mark of pre-condemnation has been branded on womanly pomp by the (fact of the) fate of its authors; let nothing be imputed to those angels besides their repudiation of heaven and (their) carnal marriage: let us examine the qualities of the things themselves, in order that we may detect the purposes also for which they are eagerly desired. Female habit carries with it a twofold idea — dress and ornament. By dress we mean what they call womanly gracing; by ornament, what it is suitable should be called womanly dis gracing. The former is accounted (to consist) in gold, and silver, and gems, and garments; the latter in care of the hair, and of the skin, and of those parts of the body which attract the eye. Against the one we lay the charge of ambition, against the other of prostitution; so that even from this early stage (of our discussion) you may look forward and see what, out of (all) these, is suitable, handmaid of God , to your discipline, inasmuch as you are assessed on different principles (from other women ) — those, namely, of humility and chastity . Chapter

1. Introduction. Modesty to Be Observed Not Only in Its Essence, But in Its Accessories Handmaids of the living God , my fellow-servants and sisters, the right which I enjoy with you — I, the meanest [postremissimus] in that right of fellow-servantship and brotherhood — emboldens me to address to you a discourse, not, of course, of affection, but paving the way for affection in the cause of your salvation . That salvation — and not (the salvation ) of women only, but likewise of men — consists in the exhibition principally of modesty. For since, by the introduction into an appropriation (in) us of the Holy Spirit , we are all the temple of God , Modesty is the sacristan and priestess of that temple, who is to suffer nothing unclean or profane to be introduced (into it), for fear that the God who inhabits it should be offended, and quite forsake the polluted abode. But on the present occasion we (are to speak) not about modesty, for the enjoining and exacting of which the divine precepts which press (upon us) on every side are sufficient; but about the matters which pertain to it, that is, the manner in which it behooves you to walk. For most women (which very thing I trust God may permit me, with a view, of course, to my own personal censure, to censure in all), either from simple ignorance or else from dissimulation, have the hardihood so to walk as if modesty consisted only in the (bare) integrity of the flesh, and in turning away from (actual) fornication; and there were…

2. Perfect Modesty Will Abstain from Whatever Tends to Sin, as Well as from Sin Itself. Difference Between Trust and Presumption. If Secure Ourselves, We Must Not Put Temptation in the Way of Others. We Must Love Our Neighbour as Ourself You must know that in the eye of perfect, that is, Christian , modesty, (carnal) desire of one's self (on the part of others) is not only not to be desired, but even execrated, by you: first, because the study of making personal grace (which we know to be naturally the inviter of lust ) a mean of pleasing does not spring from a sound conscience : why therefore excite toward yourself that evil (passion)? Why invite (that) to which you profess yourself a stranger? Secondly, because we ought not to open a way to temptations , which, by their instancy, sometimes achieve (a wickedness ) which God expels from them who are His; (or,) at all events, put the spirit into a thorough tumult by (presenting) a stumbling-block (to it). We ought indeed to walk so holily, and with so entire substantiality of faith , as to be confident and secure in regard of our own conscience , desiring that that (gift) may abide in us to the end, yet not presuming (that it will). For he who presumes feels less apprehension; he who feels less apprehension takes less precaution; he who takes less precaution runs more risk. Fear is the foundation of salvation ; presumption is an impediment to fear . More useful, then, is it to apprehend that we may possibly fail, than to…

3. Grant that Beauty Be Not to Be Feared: Still It is to Be Shunned as Unnecessary and Vainglorious Let it now be granted that excellence of form be not to be feared, as neither troublesome to its possessors, nor destructive to its desirers, nor perilous to its compartners; let it be thought (to be) not exposed to temptations , not surrounded by stumbling-blocks: it is enough that to angels of God it is not necessary. For, where modesty is, there beauty is idle; because properly the use and fruit of beauty is voluptuousness, unless any one thinks that there is some other harvest for bodily grace to reap. Are women who think that, in furnishing to their neighbour that which is demanded of beauty, they are furnishing it to themselves also, to augment that (beauty) when (naturally) given them, and to strive after it when not (thus) given? Some one will say, Why, then, if voluptuousness be shut out and chastity let in, may (we) not enjoy the praise of beauty alone, and glory in a bodily good? Let whoever finds pleasure in glorying in the flesh see to that. To us in the first place, there is no studious pursuit of glory , because glory is the essence of exaltation . Now exaltation is incongruous for professors of humility according to God's precepts. Secondly, if all glory is vain and insensate, how much more ( glory ) in the flesh , especially to us ? For even if glorying is (allowable), we ought to wish our sphere of pleasing to lie in the graces of the Spirit , not in the…

4. Concerning the Plea of Pleasing the Husband. As if I were speaking to Gentiles , addressing you with a Gentile precept, and (one which is) common to all, (I would say,) You are bound to please your husbands only. But you will please them in proportion as you take no care to please others . Be without carefulness, blessed (sisters): no wife is ugly to her own husband. She pleased him enough when she was selected (by him as his wife); whether commended by form or by character. Let none of you think that, if she abstain from the care of her person, she will incur the hatred and aversion of husbands. Every husband is the exactor of chastity ; but beauty , a believing (husband) does not require, because we are not captivated by the same graces which the Gentiles think (to be) graces: an un believing one, on the other hand, even regards with suspicion, just from that infamous opinion of us which the Gentiles have. For whom, then, is it that you cherish your beauty? If for a believer, he does not exact it: if for an un believer, he does not believe in it unless it be artless. Why are you eager to please either one who is suspicious, or else one who desires it not? Chapter

Renounce we things carnal, that we may at length bear fruits spiritual. Seize the opportunity — albeit not earnestly desired, yet favourable — of not having any one to whom to pay a debt, and by whom to be (yourself) repaid! You have ceased to be a debtor. Happy man! You have released your debtor; sustain the loss. What if you come to feel that what we have called a loss is a gain? For continence will be a mean whereby you will traffic in a mighty substance of sanctity ; by parsimony of the flesh you will gain the Spirit. For let us ponder over our conscience itself, (to see) how different a man feels himself when he chances to be deprived of his wife. He savours spiritually. If he is making prayer to the Lord, he is near heaven. If he is bending over the Scriptures , he is wholly in them. If he is singing a psalm, he satisfies himself.

If he is adjuring a demon , he is confident in himself. Accordingly, the apostle added (the recommendation of) a temporary abstinence for the sake of adding an efficacy to prayers , that we might know that what is profitable for a time should be always practised by us, that it may be always profitable. Daily, every moment, prayer is necessary to men; of course continence (is so) too, since prayer is necessary. Prayer proceeds from conscience . If the conscience blush, prayer blushes. It is the spirit which conducts prayer to God . If the spirit be self-accused of a blushing conscience , how will it have the hardihood to conduct prayer to the altar; seeing that, if prayer blush, the holy minister (of prayer ) itself is suffused too?

For there is a prophetic utterance of the Old Testament : Holy shall you be, because God is holy ; and again: With the holy you shall be sanctified; and with the innocent man you shall be innocent; and with the elect , elect. For it is our duty so to walk in the Lord's discipline as is worthy, not according to the filthy concupiscences of the flesh. For so, too, does the apostle say, that to savour according to the flesh is death, but to savour according to the spirit is life eternal in Jesus Christ our Lord. Again, through the holy prophetess Prisca the Gospel is thus preached: that the holy minister knows how to minister sanctity . For purity, says she, is harmonious, and they see visions; and, turning their face downward, they even hear manifest voices, as salutary as they are withal secret.

If this dulling (of the spiritual faculties), even when the carnal nature is allowed room for exercise in first marriage, averts the Holy Spirit ; how much more when it is brought into play in second marriage!

For (in that case) the shame is double; inasmuch as, in second marriage, two wives beset the same husband — one in spirit, one in flesh. For the first wife you cannot hate , for whom you retain an even more religious affection, as being already received into the Lord's presence; for whose spirit you make request; for whom you render annual oblations. Will you stand, then, before the Lord with as many wives as you commemorate in prayer ; and will you offer for two; and will you commend those two (to God) by the ministry of a priest ordained (to his sacred office) on the score of monogamy, or else consecrated (thereto) on the score even of virginity , surrounded by widows married but to one husband? And will your sacrifice ascend with unabashed front, and — among all the other (graces) of a good mind — will you request for yourself and for your wife chastity ? Chapter

12. Excuses Commonly Urged in Defence of Second Marriage. Their Futility, Especially in the Case of Christians, Pointed Out I am aware of the excuses by which we color our insatiable carnal appetite. Our pretexts are: the necessities of props to lean on; a house to be managed; a family to be governed; chests and keys to be guarded; the wool-spinning to be dispensed; food to be attended to; cares to be generally lessened. Of course the houses of none but married men fare well! The families of celibates, the estates of eunuchs, the fortunes of military men, or of such as travel without wives, have gone to rack and ruin! For are not we, too, soldiers? Soldiers, indeed, subject to all the stricter discipline, that we are subject to so great a General? Are not we, too, travellers in this world? Why moreover, Christian , are you so conditioned, that you cannot (so travel) without a wife? In my present (widowed) state, too, a consort in domestic works is necessary. (Then) take some spiritual wife. Take to yourself from among the widows one fair in faith , dowered with poverty, sealed with age. You will (thus) make a good marriage. A plurality of such wives is pleasing to God . But Christians concern themselves about posterity — to whom there is no tomorrow! Shall the servant of God yearn after heirs, who has disinherited himself from the world? And is it to be a reason for a man to repeat marriage, if from his first (marriage) he have no children? And shall he thus have, as the…

13. Examples from Among the Heathen, as Well as from the Church, to Enforce the Foregoing Exhortation To this my exhortation, best beloved brother, there are added even heathenish examples; which have often been set by ourselves as well (as by others) in evidence, when anything good and pleasing to God is, even among strangers, recognised and honoured with a testimony. In short, monogamy among the heathen is so held in highest honour , that even virgins , when legitimately marrying, have a woman never married but once appointed them as brideswoman; and if you say that this is for the sake of the omen, of course it is for the sake of a good omen; again, that in some solemnities and official functions, single-husbandhood takes the precedence: at all events, the wife of a Flamen must be but once married, which is the law of the Flamen (himself) too. For the fact that the chief pontiff himself must not iterate marriage is, of course, a glory to monogamy. When, however, Satan affects God's sacraments , it is a challenge to us; nay, rather, a cause for blushing, if we are slow to exhibit to God a continence which some render to the devil , by perpetuity sometimes of virginity , sometimes of widowhood. We have heard of Vesta's virgins , and Juno's at the town of Achaia, and Apollo's among the Delphians, and Minerva's and Diana's in some places. We have heard, too, of continent men , and (among others) the priests of the famous Egyptian bull: women , moreover, (dedicated) to the…

I doubt not, brother, that after the premission in peace of your wife, you, being wholly bent upon the composing of your mind (to a right frame), are seriously thinking about the end of your lone life, and of course are standing in need of counsel. Although, in cases of this kind, each individual ought to hold colloquy with his own faith , and consult its strength; still, inasmuch as, in this (particular) species (of trial), the necessity of the flesh (which generally is faith's antagonist at the bar of the same inner consciousness, to which I have alluded) sets cogitation astir, faith has need of counsel from without, as an advocate, as it were, to oppose the necessities of the flesh : which necessity, indeed, may very easily be circumscribed, if the will rather than the indulgence of God be considered. No one deserves (favour) by availing himself of the indulgence, but by rendering a prompt obedience to the will, (of his master). The will of God is our sanctification, for He wishes His image — us — to become likewise His likeness; that we may be holy just as Himself is holy . That good — sanctification, I mean — I distribute into several species, that in some one of those species we may be found. The first species is, virginity from one's birth: the second, virginity from one's second birth, that is, from the font; which (second virginity ) either in the marriage state keeps (its subject) pure by mutual compact, or else perseveres in widowhood from choice: a third grade…

2. The Blame of Our Misdeeds Not to Be Cast Upon God. The One Power Which Rests with Man is the Power of Volition What moderation, in short, is there in that utterance, The Lord gave, the Lord has taken away; as seemed (good) to the Lord, so has it been done! And accordingly, if we renew nuptials which have been taken away, doubtless we strive against the will of God , willing to have over again a thing which He has not willed us to have. For had He willed (that we should), He would not have taken it away; unless we interpret this, too, to be the will of God , as if He again willed us to have what He just now did not will. It is not the part of good and solid faith to refer all things to the will of God in such a manner as that; and that each individual should so flatter himself by saying that nothing is done without His permission, as to make us fail to understand that there is a something in our own power. Else every sin will be excused if we persist in contending that nothing is done by us without the will of God ; and that definition will go to the destruction of (our) whole discipline, (nay), even of God Himself; if either He produce by His own will things which He wills not, or else (if) there is nothing which God wills not. But as there are some things which He forbids, against which He denounces even eternal punishment — for, of course, things which He forbids , and by which withal He is offended , He does not will — so too, on the contrary, what He does will, He…

If we look deeply into his meanings, and interpret them, second marriage will have to be termed no other than a species of fornication. For, since he says that married persons make this their solicitude, how to please one another (not, of course, morally , for a good solicitude he would not impugn); and (since), he wishes them to be understood to be solicitous about dress, and ornament, and every kind of personal attraction, with a view to increasing their power of allurement; (since), moreover, to please by personal beauty and dress is the genius of carnal concupiscence, which again is the cause of fornication: pray , does second marriage seem to you to border upon fornication, since in it are detected those ingredients which are appropriate to fornication?

The Lord Himself said, Whoever has seen a woman with a view to concupiscence has already violated her in his heart. But has he who has seen her with a view to marriage done so less or more? What if he have even married her?— which he would not do had he not desired her with a view to marriage, and seen her with a view to concupiscence; unless it is possible for a wife to be married whom you have not seen or desired. I grant it makes a wide difference whether a married man or an unmarried desire another woman . Every woman , (however), even to an unmarried man, is another, so long as she belongs to some one else; nor yet is the mean through which she becomes a married woman any other than that through which withal (she becomes) an adulteress.

It is laws which seem to make the difference between marriage and fornication; through diversity of illicitness, not through the nature of the thing itself. Besides, what is the thing which takes place in all men and women to produce marriage and fornication? Commixture of the flesh, of course; the concupiscence whereof the Lord put on the same footing with fornication. Then, says (some one), are you by this time destroying first — that is, single — marriage too? And (if so) not without reason; inasmuch as it, too, consists of that which is the essence of fornication. Accordingly, the best thing for a man is not to touch a woman ; and accordingly the virgin's is the principal sanctity , because it is free from affinity with fornication.

And since these considerations may be advanced, even in the case of first and single marriage, to forward the cause of continence, how much more will they afford a prejudgment for refusing second marriage? Be thankful if God has once for all granted you indulgence to marry. Thankful, moreover, you will be if you know not that He has granted you that indulgence a second time. But you abuse indulgence if you avail yourself of it without moderation. Moderation is understood (to be derived) from modus , a limit.

Nor, similarly, (is it permitted) on the ground of any distinctions whatever. Otherwise, it were sufficiently discourteous, that while females , subjected as they are throughout to men , bear in their front an honourable mark of their virginity , whereby they may be looked up to and gazed at on all sides and magnified by the brethren, so many men- virgins , so many voluntary eunuchs, should carry their glory in secret, carrying no token to make them , too, illustrious. For they , too, will be bound to claim some distinctions for themselves — either the feathers of the Garamantes, or else the fillets of the barbarians, or else the cicadas of the Athenians , or else the curls of the Germans, or else the tattoo-marks of the Britons; or else let the opposite course be taken, and let them lurk in the churches with head veiled .

Sure we are that the Holy Spirit could rather have made some such concession to males , if He had made it to females ; forasmuch as, besides the authority of sex, it would have been more becoming that males should have been honoured on the ground of continency itself likewise. The more their sex is eager and warm toward females , so much the more toil does the continence of (this) greater ardour involve; and therefore the worthier is it of all ostentation, if ostentation of virginity is dignity. For is not continence withal superior to virginity , whether it be the continence of the widowed , or of those who, by consent, have already renounced the common disgrace (which matrimony involves)? For constancy of virginity is maintained by grace ; of continence , by virtue .

For great is the struggle to overcome concupiscence when you have become accustomed to such concupiscence; whereas a concupiscence the enjoyment whereof you have never known you will subdue easily, not having an adversary (in the shape of) the concupiscence of enjoyment. How, then, would God have failed to make any such concession to men more (than to women ), whether on the ground of nearer intimacy, as being His own image, or on the ground of harder toil? But if nothing (has been thus conceded) to the male , much more to the female .

But what we intermitted above for the sake of the subsequent discussion — not to dissipate its coherence — we will now discharge by an answer. For when we joined issue about the apostle's absolute definition, that every woman must be understood (as meaning woman ) of even every age , it might be replied by the opposite side, that in that case it behooved the virgin to be veiled from her nativity, and from the first entry of her age (upon the roll of time). But it is not so; but from the time when she begins to be self-conscious, and to awake to the sense of her own nature, and to emerge from the virgin 's (sense), and to experience that novel (sensation) which belongs to the succeeding age.

For withal the founders of the race, Adam and Eve , so long as they were without intelligence, went naked; but after they tasted of the tree of recognition, they were first sensible of nothing more than of their cause for shame. Thus they each marked their intelligence of their own sex by a covering. But even if it is on account of the angels that she is to be veiled, doubtless the age from which the law of the veil will come into operation will be that from which the daughters of men were able to invite concupiscence of their persons , and to experience marriage. For a virgin ceases to be a virgin from the time that it becomes possible for her not to be one. And accordingly, among Israel , it is unlawful to deliver one to a husband except after the attestation by blood of her maturity; thus, before this indication, the nature is unripe.

Therefore if she is a virgin so long as she is unripe, she ceases to be a virgin when she is perceived to be ripe; and, as not-virgin , is now subject to the law, just as she is to marriage. And the betrothed indeed have the example of Rebecca, who, when she was being conducted — herself still unknown — to an unknown betrothed , as soon as she learned that he whom she had sighted from afar was the man, awaited not the grasp of the hand, nor the meeting of the kiss , nor the interchange of salutation; but confessing what she had felt — namely, that she had been (already) wedded in spirit — denied herself to be a virgin by then and there veiling herself. Oh woman already belonging to Christ's discipline! For she showed that marriage likewise, as fornication is, is transacted by gaze and mind; only that a Rebecca likewise some do still veil.

With regard to the rest, however (that is, those who are not betrothed ), let the procrastination of their parents , arising from straitened means or scrupulosity, look (to them); let the vow of continence itself look (to them). In no respect does (such procrastination) pertain to an age which is already running its own assigned course, and paying its own dues to maturity. Another secret mother, Nature, and another hidden father, Time, have wedded their daughter to their own laws . Behold that virgin-daughter of yours already wedded — her soul by expectancy, her flesh by transformation — for whom you are preparing a second husband!

Recognise the woman , ay, recognise the wedded woman , by the testimonies both of body and of spirit, which she experiences both in conscience and in flesh. These are the earlier tablets of natural espousals and nuptials. Impose a veil externally upon her who has (already) a covering internally. Let her whose lower parts are not bare have her upper likewise covered. Would you know what is the authority which age carries? Set before yourself each (of these two); one prematurely compressed in woman's garb, and one who, though advanced in maturity, persists in virginity with its appropriate garb: the former will more easily be denied to be a woman than the latter believed a virgin . Such is, then, the honesty of age, that there is no overpowering it even by garb.

What of the fact that these ( virgins ) of ours confess their change of age even by their garb; and, as soon as they have understood themselves to be women , withdraw themselves from virgins , laying aside (beginning with their head itself) their former selves: dye their hair; and fasten their hair with more wanton pin; professing manifest womanhood with their hair parted from the front. The next thing is, they consult the looking-glass to aid their beauty, and thin down their over-exacting face with washing, perhaps withal vamp it up with cosmetics, toss their mantle about them with an air, fit tightly the multiform shoe, carry down more ample appliances to the baths. Why should I pursue particulars?

But their manifest appliances alone exhibit their perfect womanhood : yet they wish to play the virgin by the sole fact of leaving their head bare — denying by one single feature what they profess by their entire deportment.

If on account of men they adopt a false garb, let them carry out that garb fully even for that end; and as they veil their head in presence of heathens , let them at all events in the church conceal their virginity , which they do veil outside the church. They fear strangers: let them stand in awe of the brethren too; or else let them have the consistent hardihood to appear as virgins in the streets as well, as they have the hardihood to do in the churches. I will praise their vigour, if they succeed in selling anything of virginity among the heathens withal. Identity of nature abroad as at home, identity of custom in the presence of men as of the Lord, consists in identity of liberty. To what purpose, then, do they thrust their glory out of sight abroad, but expose it in the church? I demand a reason.

Is it to please the brethren, or God Himself? If God Himself, He is as capable of beholding whatever is done in secret, as He is just to remunerate what is done for His sole honour . In fine, He enjoins us not to trumpet forth any one of those things which will merit reward in His sight, nor get compensation for them from men. But if we are prohibited from letting our left hand know when we bestow the gift of a single halfpenny, or any eleemosynary bounty whatever, how deep should be the darkness in which we ought to enshroud ourselves when we are offering God so great an oblation of our very body and our very spirit — when we are consecrating to Him our very nature!

It follows, therefore, that what cannot appear to be done for God's sake (because God wills not that it be done in such a way) is done for the sake of men — a thing, of course, primarily unlawful, as betraying a lust of glory . For glory is a thing unlawful to those whose probation consists in humiliation of every kind. And if it is by God that the virtue of continence is conferred, why do you glory, as if you have not received? If, however, you have not received it, what have you which has not been given you? But by this very fact it is plain that it has not been given you by God — that it is not to God alone that you offer it. Let us see, then, whether what is human be firm and true .

They report a saying uttered at one time by some one when first this question was mooted, And how shall we invite the other ( virgins ) to similar conduct? Forsooth, it is their numbers that will make us happy , and not the grace of God and the merits of each individual! Is it virgins who (adorn or commend) the Church in the sight of God , or the Church which adorns or commends virgins ? (Our objector) has therefore confessed that glory lies at the root of the matter. Well, where glory is, there is solicitation; where solicitation, there compulsion; where compulsion, there necessity; where necessity, there infirmity. Deservedly, therefore, while they do not cover their head, in order that they may be solicited for the sake of glory , they are forced to cover their bellies by the ruin resulting from infirmity.

For it is emulation, not religion, which impels them. Sometimes it is that god — their belly — himself; because the brotherhood readily undertakes the maintenance of virgins . But, moreover, it is not merely that they are ruined, but they draw after them a long rope of sins . For, after being brought forth into the midst (of the church), and elated by the public appropriation of their property, and laden by the brethren with every honour and charitable bounty, so long as they do not fall, — when any sin has been committed, they meditate a deed as disgraceful as the honour was high which they had.

(It is this.) If an uncovered head is a recognised mark of virginity , (then) if any virgin falls from the grace of virginity , she remains permanently with head uncovered for fear of discovery, and walks about in a garb which then indeed is another's. Conscious of a now undoubted womanhood , they have the audacity to draw near to God with head bare. But the jealous God and Lord, who has said, Nothing covered which shall not be revealed, brings such in general before the public gaze; for confess they will not, unless betrayed by the cries of their infants themselves. But, in so far as they are more numerous, will you not just have them suspected of the more crimes?

I will say (albeit I would rather not) it is a difficult thing for one to turn woman once for all who fears to do so, and who, when already so turned (in secret), has the power of (still) falsely pretending to be a virgin under the eye of God . What audacities, again, will (such an one) venture on with regard to her womb, for fear of being detected in being a mother as well! God knows how many infants He has helped to perfection and through gestation till they were born sound and whole, after being long fought against by their mothers! Such virgins ever conceive with the readiest facility, and have the happiest deliveries, and children indeed most like to their fathers! These crimes does a forced and unwilling virginity incur.

Nay, but true and absolute and pure virginity fears nothing more than itself. Even female eyes it shrinks from encountering. Other eyes itself has. It betakes itself for refuge to the veil of the head as to a helmet, as to a shield, to protect its glory against the blows of temptations , against the dam of scandals, against suspicions and whispers and emulation; (against) envy also itself. For there is a something even among the heathens to be apprehended, which they call Fascination, the too unhappy result of excessive praise and glory . This we sometimes interpretatively ascribe to the devil , for of him comes hatred of good; sometimes we attribute it to God , for of Him comes judgment upon haughtiness, exalting, as He does, the humble , and depressing the elated.

The more holy virgin , accordingly, will fear , even under the name of fascination, on the one hand the adversary, on the other God , the envious disposition of the former, the censorial light of the latter; and will joy in being known to herself alone and to God . But even if she has been recognized by any other, she is wise to have blocked up the pathway against temptations . For who will have the audacity to intrude with his eyes upon a shrouded face? A face without feeling? A face, so to say, morose? Any evil cogitation whatsoever will be broken by the very severity. She who conceals her virginity , by that fact denies even her womanhood .

But Christ prohibits divorce , saying, Whosoever puts away his wife, and marries another, commits adultery ; and whosoever marries her that is put away from her husband, also commits adultery . Luke 16:18 In order to forbid divorce , He makes it unlawful to marry a woman that has been put away. Moses , however, permitted repudiation in Deuteronomy: When a man has taken a wife, and has lived with her, and it come to pass that she find no favour in his eyes, because he has found unchastity in her; then let him write her a bill of divorcement and give it in her hand, and send her away out of his house. Deuteronomy 24:1 You see, therefore, that there is a difference between the law and the gospel — between Moses and Christ? To be sure there is! But then you have rejected that other gospel which witnesses to the same verity and the same Christ.

There, while prohibiting divorce , He has given us a solution of this special question respecting it: Moses , says He, because of the hardness of your hearts, suffered you to give a bill of divorcement; but from the beginning it was not so Matthew 19:8 — for this reason, indeed, because He who had made them male and female had likewise said, They two shall become one flesh; what therefore God has joined together, let not man put asunder. Matthew 19:4, 6 Now, by this answer of His (to the Pharisees ), He both sanctioned the provision of Moses , who was His own (servant), and restored to its primitive purpose the institution of the Creator, whose Christ He was. Since, however, you are to be refuted out of the Scriptures which you have received, I will meet you on your own ground, as if your Christ were mine.

When, therefore, He prohibited divorce , and yet at the same time represented the Father , even Him who united male and female, must He not have rather exculpated than abolished the enactment of Moses ? But, observe, if this Christ be yours when he teaches contrary to Moses and the Creator, on the same principle must He be mine if I can show that His teaching is not contrary to them. I maintain, then, that there was a condition in the prohibition which He now made of divorce ; the case supposed being, that a man put away his wife for the express purpose of marrying another.

His words are: Whosoever puts away his wife, and marries another, commits adultery ; and whosoever marries her that is put away from her husband, also commits adultery , Luke 16:18 — put away, that is, for the reason wherefore a woman ought not to be dismissed, that another wife may be obtained. For he who marries a woman who is unlawfully put away is as much of an adulterer as the man who marries one who is un- divorced . Permanent is the marriage which is not rightly dissolved; to marry, therefore, while matrimony is undissolved, is to commit adultery . Since, therefore, His prohibition of divorce was a conditional one, He did not prohibit absolutely; and what He did not absolutely forbid, that He permitted on some occasions, when there is an absence of the cause why He gave His prohibition.

Necessary it is, therefore, that the (character of the) apostle should be continuously pointed out to them; whom I will maintain to be such in the second of Corinthians withal, as I know (him to be) in all his letters. (He it is) who even in the first (Epistle) was the first of all (the apostles ) to dedicate the temple of God: Do you not know that you are the temple of God , and that in you the Lord dwells? — who likewise, for the consecrating and purifying (of) that temple, wrote the law pertaining to the temple-keepers: If any shall have marred the temple of God , him shall God mar; for the temple of God is holy , which (temple) are you.

Come, now; who in the world has (ever) redintegrated one who has been marred by God (that is, delivered to Satan with a view to destruction of the flesh), after subjoining for that reason, Let none seduce himself; that is, let none presume that one marred by God can possibly be redintegrated anew? Just as, again, among all other crimes — nay, even before all others — when affirming that adulterers, and fornicators, and effeminates, and co-habitors with males, will not attain the kingdom of God , he premised, Do not err — to wit, if you think they will attain it. But to them from whom the kingdom is taken away, of course the life which exists in the kingdom is not permitted either.

Moreover, by superadding, But such indeed you have been; but you have received ablution, but you have been sanctified, in the Name of the Lord Jesus Christ , and in the Spirit of our God ; in as far as he puts on the paid side of the account such sins before baptism , in so far after baptism he determines them irremissible, if it is true , (as it is), that they are not allowed to receive ablution anew. Recognise, too, in what follows, Paul (in the character of) an immoveable column of discipline and its rules: Meats for the belly, and the belly for meats: God makes a full end both of the one and of the others; but the body (is) not for fornication, but for God: for Let Us make man, said God , (conformable) to Our image and likeness. And God made man; (conformable) to the image and likeness of God made He him.

The Lord for the body: yes; for the Word was made flesh . Moreover, God both raised up the Lord, and will raise up us through His own power; on account, to wit, of the union of our body with Him. And accordingly, Do you not know your bodies (to be) members of Christ? because Christ, too, is God's temple. Overturn this temple, and I will in three days' space resuscitate it. Taking away the members of Christ , shall I make (them) members of an harlot? Do you not know , that whoever is agglutinated to an harlot is made one body? (for the two shall be (made) into one flesh): but whoever is agglutinated to the Lord is one spirit? Flee fornication. If revocable by pardon, in what sense am I to flee it, to turn adulterer anew? I shall gain nothing if I do flee it: I shall be one body, to which by communion I shall be agglutinated.

From this point I see that we are challenged by an appeal to the apostle; for the more easy apprehension of whose meaning we must all the more earnestly inculcate (the assertion), that a woman is more bound when her husband is dead not to admit (to marriage) another husband. For let us reflect that divorce either is caused by discord, or else causes discord; whereas death is an event resulting from the law of God , not from an offense of man; and that it is a debt which all owe, even the unmarried.

Therefore, if a divorced woman , who has been separated (from her husband) in soul as well as body, through discord, anger , hatred , and the causes of these — injury, or contumely, or whatsoever cause of complaint — is bound to a personal enemy, not to say a husband, how much more will one who, neither by her own nor her husband's fault, but by an event resulting from the Lord's law, has been — not separated from, but left behind by — her consort, be his, even when dead, to whom, even when dead, she owes (the debt of) concord? From him from whom she has heard no (word of) divorce she does not turn away; with him she is, to whom she has written no (document of) divorce ; him whom she was unwilling to have lost, she retains.

She has within her the licence of the mind , which represents to a man , in imaginary enjoyment, all things which he has not. In short, I ask the woman herself, Tell me, sister, have you sent your husband before you (to his rest) in peace? What will she answer? (Will she say), In discord? In that case she is the more bound to him with whom she has a cause (to plead) at the bar of God . She who is bound (to another) has not departed (from him). But (will she say), In peace? In that case, she must necessarily persevere in that (peace) with him whom she will no longer have the power to divorce ; not that she would, even if she had been able to divorce him, have been marriageable.

Indeed, she prays for his soul , and requests refreshment for him meanwhile, and fellowship (with him) in the first resurrection; and she offers (her sacrifice ) on the anniversaries of his falling asleep. For, unless she does these deeds , she has in the true sense divorced him, so far as in her lies; and indeed the more iniquitously — inasmuch as (she did it) as far as was in her power — because she had no power (to do it); and with the more indignity, inasmuch as it is with more indignity if (her reason for doing it is) because he did not deserve it. Or else shall we, pray , cease to be after death, according to (the teaching of) some Epicurus , and not according to (that of) Christ?

Grant, now, that you marry in the Lord , in accordance with the law and the apostle — if, notwithstanding, you care even about this — with what face do you request (the solemnizing of) a matrimony which is unlawful to those of whom you request it; of a monogamist bishop , of presbyters and deacons bound by the same solemn engagement, of widows whose Order you have in your own person refused? And they, plainly, will give husbands and wives as they would morsels of bread; for this is their rendering of To every one who asks you you shall give! And they will join you together in a virgin church, the one betrothed of the one Christ! And you will pray for your husbands , the new and the old. Make your election, to which of the two you will play the adulteress. I think, to both. But if you have any wisdom, be silent on behalf of the dead one.

Let your silence be to him a divorce , already endorsed in the dotal gifts of another. In this way you will earn the new husband's favour, if you forget the old. You ought to take more pains to please him for whose sake you have not preferred to please God! Such (conduct) the Psychics will have it the apostle approved, or else totally failed to think about, when he wrote: The woman is bound for such length of time as her husband lives; but if he shall have died, she is free; whom she will let her marry, only in the Lord. For it is out of this passage that they draw their defense of the licence of second marriage; nay, even of (marriages) to any amount, if of second (marriage): for that which has ceased to be once for all , is open to any and every number .

But the sense in which the apostle did write will be apparent, if first an agreement be come to that he did not write it in the sense of which the Psychics avail themselves. Such an agreement, moreover, will be come to if one first recall to mind those (passages) which are diverse from the passage in question, when tried by the standard of doctrine, of volition, and of Paul's own discipline. For, if he permits second nuptials, which were not from the beginning, how does he affirm that all things are being recollected to the beginning in Christ? If he wills us to iterate conjugal connections, how does he maintain that our seed is called in the but once married Isaac as its author?

How does he make monogamy the base of his disposition of the whole Ecclesiastical Order, if this rule does not antecedently hold good in the case of laics , from whose ranks the Ecclesiastical Order proceeds? How does he call away from the enjoyment of marriage such as are still in the married position, saying that the time is wound up, if he calls back again into marriage such as through death had escaped from marriage? If these (passages) are diverse from that one about which the present question is, it will be agreed (as we have said) that he did not write in that sense of which the Psychics avail themselves; inasmuch as it is easier (of belief) that that one passage should have some explanation agreeable with the others, than that an apostle should seem to have taught (principles) mutually diverse.

Listen, withal, to the very subtle argumentation on the contrary side. So true is it, say (our opponents), that the apostle has permitted the iteration of marriage, that it is only such as are in the Clerical Order that he has stringently bound to the yoke of monogamy. For that which he prescribes to certain (individuals) he does not prescribe to all. Does it then follow, too, that to bishops alone he does not prescribe what he does enjoin upon all; if what he does prescribe to bishops he does not enjoin upon all? Or is it therefore to all because to bishops ? And therefore to bishops because to all? For whence is it that the bishops and clergy come? Is it not from all ? If all are not bound to monogamy, whence are monogamists (to be taken) into the clerical rank?

Will some separate order of monogamists have to be instituted, from which to make selection for the clerical body? (No); but when we are extolling and inflating ourselves in opposition to the clergy , then we are all one: then we are all priests , because He has made us priests to (His) God and Father. When we are challenged to a thorough equalization with the sacerdotal discipline, we lay down the ( priestly ) fillets, and (still) are on a par! The question in hand (when the apostle was writing), was with reference to Ecclesiastical Orders — what son of men ought to be ordained.

It was therefore fitting that all the form of the common discipline should be set forth on its fore-front, as an edict to be in a certain sense universally and carefully attended to, that the laity might the better know that they must themselves observe that order which was indispensable to their overseers; and that even the office of honour itself might not flatter itself in anything tending to licence, as if on the ground of privilege of position. The Holy Spirit foresaw that some would say, All things are lawful to bishops ; just as that bishop of Utina of yours feared not even the Scantinian law. Why, how many digamists, too, preside in your churches; insulting the apostle, of course: at all events, not blushing when these passages are read under their presidency!

Come, now, you who think that an exceptional law of monogamy is made with reference to bishops , abandon withal your remaining disciplinary titles, which, together with monogamy, are ascribed to bishops . Refuse to be irreprehensible, sober, of good morals, orderly, hospitable, easy to be taught; nay, indeed, (be) given to wine, prompt with the hand to strike, combative, money-loving, not ruling your house, nor caring for your children's discipline, — no, nor courting good renown even from strangers. For if bishops have a law of their own teaching monogamy, the other (characteristics) likewise, which will be the fitting concomitants of monogamy, will have been written (exclusively) for bishops . With laics , however, to whom monogamy is not suitable, the other (characteristics) also have nothing to do.

But again, writing to Timotheus, he 'wills the very young ( women ) to marry, bear children, act the housewife.' He is (here) directing (his speech) to such as he denotes above — very young widows , who, after being, apprehended in widowhood, and (subsequently) wooed for some length of time, after they have had Christ in their affections, wish to marry, having judgment, because they have rescinded the first faith , — that ( faith ), to wit, by which they were found in widowhood, and, after professing it, do not persevere. For which reason he wills them to marry, for fear of their subsequently rescinding the first faith of professed widowhood; not to sanction their marrying as often as ever they may refuse to persevere in a widowhood plied with temptation — nay, rather, spent in indulgence. We read him withal writing to the Romans: 'But the woman who is under an husband, is bound to her husband (while) living; but if he shall have died, she has been emancipated from the law of the husband.' Doubtless, then, the husband living, she will be thought to commit adultery if she shall have been joined to a second husband. If, however, the husband shall have died, she has been freed from (his) law, (so) that she is not an adulteress if made (wife) to another husband. But read the sequel as well in order that this sense, which flatters you, may evade (your grasp). And so, he says, my brethren, be too made dead to the law through the body of Christ , that you may be made (subject) to a…

14. Even If the Permission Had Been Given by St. Paul in the Sense Which the Psychics Allege, It Was Merely Like the Mosaic Permission of Divorce — A Condescension to Human Hard-Heartedness Now, if the apostle had even absolutely permitted marriage when one's partner has been lost subsequently to (conversion to) the faith , he would have done (it), just as (he did) the other (actions) which he did adversely to the (strict) letter of his own rule, to suit the circumstances of the times: circumcising Timotheus on account of supposititious false brethren; and leading certain shaven men into the temple on account of the observant watchfulness of the Jews — he who chastises the Galatians when they desire to live in (observance of) the law. But so did circumstances require him to become all things to all, in order to gain all; travailing in birth with them until Christ should be formed in them; and cherishing, as it were a nurse, the little ones of faith , by teaching them some things by way of indulgence, not by way of command — for it is one thing to indulge , another to bid — permitting a temporary licence of re-marriage on account of the weakness of the flesh, just as Moses of divorcing on account of the hardness of the heart. And here, accordingly, we will render the supplement of this (his) meaning. For if Christ abrogated what Moses enjoined, because from the beginning (it) was not so; and (if)— this being so — Christ will not therefore be reputed to have come from some…

15. Unfairness of Charging the Disciples of the New Prophecy with Harshness. The Charge Rather to Be Retorted Upon the Psychics What harshness, therefore, is here on our part, if we renounce (communion with) such as do not the will of God ? What heresy , if we judge second marriage, as being unlawful, akin to adultery ? For what is adultery but unlawful marriage? The apostle sets a brand upon those who were wont entirely to forbid marriage, who were wont at the same time to lay an interdict on meats which God has created. We, however, no more do away with marriage if we abjure its repetition, than we reprobate meats if we fast oftener (than others). It is one thing to do away with, another to regulate; it is one thing to lay down a law of not marrying, it is another to fix a limit to marrying. To speak plainly, if they who reproach us with harshness, or esteem heresy (to exist) in this (our) cause , foster the infirmity of the flesh to such a degree as to think it must have support accorded to it in frequency of marriage; why do they in another case neither accord it support nor foster it with indulgence — when, (namely), torments have reduced it to a denial (of the faith )? For, of course, that (infirmity) is more capable of excuse which has fallen in battle, than (that) which (has fallen) in the bed-chamber; (that) which has succumbed on the rack, than (that) which (has succumbed) on the bridal bed; (that) which has yielded to cruelty, than (that) which (has yielded) to…

But I smile when (the plea of) infirmity of the flesh is advanced in opposition (to us: infirmity) which is (rather) to be called the height of strength. Iteration of marriage is an affair of strength: to rise again from the ease of continence to the works of the flesh, is (a thing requiring) substantial reins. Such infirmity is equal, to a third, and a fourth, and even (perhaps) a seventh marriage; as (being a thing) which increases its strength as often as its weakness; which will no longer have (the support of) an apostle's authority, but of some Hermogenes — wont to marry more women than he paints. For in him matter is abundant: whence he presumes that even the soul is material; and therefore much more (than other men) he has not the Spirit from God , being no longer even a Psychic, because even his psychic element is not derived from God's afflatus! What if a man allege indigence, so as to profess that his flesh is openly prostituted, and given in marriage for the sake of maintenance; forgetting that there is to be no careful thought about food and clothing? He has God (to look to), the Foster-father even of ravens, the Rearer even of flowers. What if he plead the loneliness of his home? As if one woman afforded company to a man ever on the eve of flight! He has, of course, a widow (at hand), whom it will be lawful for him to take. Not one such wife, but even a plurality, it is permitted to have. What if a man thinks on posterity, with thoughts like the eyes of Lot's…

17. Heathen Examples Cry Shame Upon This Infirmity of the Flesh. They will have plainly a specious privilege to plead before Christ — the everlasting infirmity of the flesh! But upon this (infirmity) will sit in judgment no longer an Isaac, our monogamist father; or a John, a noted voluntary celibate of Christ's ; or a Judith, daughter of Merari; or so many other examples of saints . Heathens are wont to be destined our judges. There will arise a queen of Carthage , and give sentence upon the Christians , who, refugee as she was, living on alien soil, and at that very time the originator of so mighty a state, whereas she ought unasked to have craved royal nuptials, yet, for fear she should experience a second marriage, preferred on the contrary rather to burn than to marry. Her assessor will be the Roman matron who, having — albeit it was through noctural violence , nevertheless — known another man, washed away with blood the stain of her flesh, that she might avenge upon her own person (the honour of) monogamy. There have been, too, who preferred to die for their husbands rather than marry after their husbands' death. To idols , at all events, both monogamy and widowhood serve as apparitors. On Fortuna Muliebris, as on Mother Matuta, none but a once wedded woman hangs the wreath. Once for all do the Pontifex Maximus and the wife of a Flamen marry. The priestesses of Ceres, even during the lifetime and with the consent of their husbands, are widowed by amicable separation.…

Heretics do away with marriages; Psychics accumulate them. The former marry not even once; the latter not only once. What do you do, Law of the Creator? Between alien eunuchs and your own grooms, you complain as much of the over- obedience of your own household as of the contempt of strangers. They who abuse you, do you equal hurt with them who use you not. In fact, neither is such continence laudable because it is heretical , nor such licence defensible because it is psychical. The former is blasphemous , the latter wanton; the former destroys the God of marriages, the latter puts Him to the blush. Among us , however, whom the recognition of spiritual gifts entitles to be deservedly called Spiritual, continence is as religious as licence is modest; since both the one and the other are in harmony with the Creator.

Continence honours the law of marriage, licence tempers it; the former is not forced, the latter is regulated; the former recognises the power of free choice, the latter recognises a limit. We admit one marriage, just as we do one God. The law of marriage reaps an accession of honour where it is associated with shamefastness. But to the Psychics, since they receive not the Spirit , the things which are the Spirit's are not pleasing. Thus, so long as the things which are the Spirit's please them not, the things which are of the flesh will please, as being the contraries of the Spirit. The flesh, says (the apostle), lusts against the Spirit , and the Spirit against the flesh. But what will the flesh lust after, except what is more of the flesh? For which reason withal, in the beginning, it became estranged from the Spirit.

After the ancient examples of the patriarchs, let us equally pass on to the ancient documents of the legal Scriptures, that we may treat in order of all our canon. And since there are some who sometimes assert that they have nothing to do with the law (which Christ has not dissolved, but fulfilled), sometimes catch at such parts of the law as they choose; plainly do we too assert that the law has deceased in this sense, that its burdens — according to the sentence of the apostles — which not even the fathers were able to sustain, have wholly ceased: such (parts), however, as relate to righteousness not only permanently remain reserved, but even amplified; in order, to be sure, that our righteousness may be able to redound above the righteousness of the scribes and of the Pharisees . If righteousness must, of course chastity must too. If, then, forasmuch as there is in the law a precept that a man is to take in marriage the wife of his brother if he have died without children, for the purpose of raising up seed to his brother; and this may happen repeatedly to the same person, according to that crafty question of the Sadducees ; men for that reason think that frequency of marriage is permitted in other cases as well: it will be their duty to understand first the reason of the precept itself; and thus they will come to know that that reason, now ceasing, is among those parts of the law which have been cancelled. Necessary it was that there should be a succession to the…

8. From the Law Tertullian Comes to the Gospel. He Begins with Examples Before Proceeding to Dogmas Turning now to the law, which is properly ours — that is, to the Gospel — by what kind of examples are we met, until we come to definite dogmas ? Behold, there immediately present themselves to us, on the threshold as it were, the two priestesses of Christian sanctity , Monogamy and Continence: one modest, in Zechariah the priest ; one absolute, in John the forerunner: one appeasing God ; one preaching Christ: one proclaiming a perfect priest ; one exhibiting more than a prophet , — him, namely, who has not only preached or personally pointed out, but even baptized Christ. For who was more worthily to perform the initiatory rite on the body of the Lord, than flesh similar in kind to that which conceived and gave birth to that (body)? And indeed it was a virgin , about to marry once for all after her delivery, who gave birth to Christ , in order that each title of sanctity might be fulfilled in Christ's parentage, by means of a mother who was both virgin, and wife of one husband. Again, when He is presented as an infant in the temple, who is it who receives Him into his hands? Who is the first to recognise Him in spirit? A man just and circumspect, and of course no digamist, (which is plain) even (from this consideration), lest (otherwise) Christ should presently be more worthily preached by a woman , an aged widow , and the wife of one man; who, living devoted to the temple,…

9. From Examples Tertullian Passes to Direct Dogmatic Teachings. He Begins with the Lord's Teaching But grant that these argumentations may be thought to be forced and founded on conjectures, if no dogmatic teachings have stood parallel with them which the Lord uttered in treating of divorce , which, permitted formerly, He now prohibits, first because from the beginning it was not so, like plurality of marriage; secondly, because What God has conjoined, man shall not separate, — for fear , namely, that he contravene the Lord: for He alone shall separate who has conjoined (separate, moreover, not through the harshness of divorce , which (harshness) He censures and restrains, but through the debt of death) if, indeed, one of two sparrows falls not on the ground without the Father's will. Therefore if those whom God has conjoined man shall not separate by divorce , it is equally congruous that those whom God has separated by death man is not to conjoin by marriage; the joining of the separation will be just as contrary to God's will as would have been the separation of the conjunction. So far as regards the non- de struction of the will of God , and the re struction of the law of the beginning. But another reason, too, conspires; nay, not another, but (one) which imposed the law of the beginning, and moved the will of God to prohibit divorce : the fact that (he) who shall have dismissed his wife, except on the ground of adultery , makes her commit adultery ; and (he) who shall…

1. Discipline, the safeguard of hope, the bond of faith , the guide of the way of salvation , the stimulus and nourishment of good dispositions, the teacher of virtue , causes us to abide always in Christ , and to live continually for God , and to attain to the heavenly promises and to the divine rewards. To follow her is wholesome, and to turn away from her and neglect her is deadly. The Holy Spirit says in the Psalms , Keep discipline, lest perchance the Lord be angry , and you perish from the right way, when His wrath is quickly kindled against you. And again: But unto the ungodly says God , Why do you preach my laws , and take my covenant into your mouth? Whereas you hate discipline, and hast cast my words behind you. And again we read: He that casts away discipline is miserable. Wisdom 3:11 And from Solomon we have received the mandates of wisdom, warning us: My son, despise not the discipline of the Lord, nor faint when you are rebuked of Him: for whom the Lord loves He corrects. Proverbs 3:11 But if God rebukes whom He loves, and rebukes him for the very purpose of amending him, brethren also, and especially priests , do not hate , but love those whom they rebuke, that they may mend them; since God also before predicted by Jeremiah, and pointed to our times, when he said, And I will give you shepherds according to my heart: and they shall feed you with the food of discipline.? Jeremiah 3:15

2. But if in Holy Scripture discipline is frequently and everywhere prescribed, and the whole foundation of religion and of faith proceeds from obedience and fear ; what is more fitting for us urgently to desire, what more to wish for and to hold fast, than to stand with roots strongly fixed, and with our houses based with solid mass upon the rock unshaken by the storms and whirlwinds of the world, so that we may come by the divine precepts to the rewards of God? Considering as well as knowing that our members, when purged from all the filth of the old contagion by the sanctification of the layer of life, are God's temples, and must not be violated nor polluted, since he who does violence to them is himself injured. We are the worshippers and priests of those temples; let us obey Him whose we have already begun to be. Paul tells us in his epistles, in which he has formed us to a course of living by divine teaching, You are not your own, for you are bought with a great price; glorify and bear God in your body. 1 Corinthians 6:14 Let us glorify and bear God in a pure and chaste body, and with a more complete obedience ; and since we have been redeemed by the blood of Christ , let us obey and give furtherance to the empire of our Redeemer by all the obedience of service, that nothing impure or profane may be brought into the temple of God , lost He should be offended, and forsake the temple which He inhabits. The words of the Lord giving health and teaching, as well curing as…

3. My address is now to virgins , whose glory , as it is more eminent, excites the greater interest. This is the flower of the ecclesiastical seed, the grace and ornament of spiritual endowment, a joyous disposition, the wholesome and uncorrupted work of praise and honour , God's image answering to the holiness of the Lord, the more illustrious portion of Christ's flock. The glorious fruitfulness of Mother Church rejoices by their means, and in them abundantly flourishes; and in proportion as a copious virginity is added to her number, so much the more it increases the joy of the Mother. To these I speak, these I exhort with affection rather than with power; not that I would claim — last and least, and very conscious of my lowliness as I am — any right to censure, but because, being unceasingly careful even to solicitude, I fear more from the onset of Satan .

4. For that is not an empty carefulness nor a vain fear , which takes counsel for the way of salvation , which guards the commandments of the Lord and of life; so that they who have dedicated themselves to Christ , and who depart from carnal concupiscence, and have vowed themselves to God as well in the flesh as in the spirit, may consummate their work, destined as it is to a great reward, and may not study any longer to be adorned or to please anybody but their Lord, from whom also they expect the reward of virginity ; as He Himself says: All men cannot receive this word, but they to whom it is given. For there are some eunuchs, which were so born from their mother's womb; and there are some eunuchs, which were made eunuchs of men; and there are eunuchs which have made themselves eunuchs for the kingdom of heaven's sake. Matthew 19:11 Again, also by this word of the angel the gift of continency is set forth, and virginity is preached: These are they which have not defiled themselves with women , for they have remained virgins ; these are they which follow the Lamb wherever He goes. Revelation 14:4 For not only thus does the Lord promise the grace of continency to men , and pass over women ; but since the woman is a portion of the man, and is taken and formed from him, God in Scripture almost always speaks to the Protoplast, the first formed, because they are two in one flesh, and in the male is at the same time signified the woman also.

I do accept it, Theopatra related that Arete said, and approve of it all. For it is an excellent thing, even although you had not spoken so clearly, to take up and go through with earnestness those things which have been said, not to prepare a sweet entertainment for those who listen, but for correction, recollection, and abstinence. For whoever teaches that chastity is to be preferred and embraced first of all among my pursuits, rightly advises; which many think that they honour and cultivate, but which few, so to speak, really honour . For it is not one who has studied to restrain his flesh from the pleasure of carnal delight that cultivates chastity , if he do not keep in check the rest of the desires; but rather he dishonours it, and that in no small degree, by base lusts , exchanging pleasures for pleasures.

Nor if he have strongly resisted the desires of the senses, but is lifted up with vainglory, and from this cause is able to repress the heats of burning lust , and reckon them all as nothing, can he be thought to honour chastity ; for he dishonours it in that he is lifted up with pride , cleansing the outside of the cup and platter, that is, the flesh and the body, but injuring the heart by conceit and ambition. Nor when any one is conceited of riches is he desirous of honouring chastity ; he dishonours it more than all, preferring a little gain to that to which nothing is comparable of those things that are in this life esteemed. For all riches and gold in respect of it are as a little sand.

Wisdom 7:9 And neither does he who loves himself above measure, and eagerly considers that which is expedient for himself alone, regardless of the necessities of his neighbour, honour chastity , but he also dishonours it. For he who has repelled from himself charity, mercy, and humanity, is much inferior to those who honourably exercise chastity . Nor is it right, on the one hand, by the use of chastity to keep virginity , and, on the other hand, to pollute the soul by evil deeds and lust ; nor here to profess purity and continence, and there to pollute it by indulgence in vices . Nor, again, here to declare that the things of this world bring no care to himself; there to be eager in procuring them, and in concern about them.

But all the members are to be preserved intact and free from corruption; not only those which are sexual, but those members also which minister to the service of lusts . For it would be ridiculous to preserve the organs of generation pure, but not the tongue; or to preserve the tongue, but neither the eyesight, the ears, nor the hands; or lastly, to preserve these pure, but not the mind , defiling it with pride and anger . It is altogether necessary for him who has resolved that he will not err from the practice of chastity , to keep all his members and senses clean and under restraint, as is customary with the planks of ships, whose fastenings the ship-masters diligently join together, lest by any means the way and access may lie open for sin to pour itself into the mind.

Virginity is something supernaturally great, wonderful, and glorious ; and, to speak plainly and in accordance with the Holy Scriptures , this best and noblest manner of life alone is the root of immortality , and also its flower and first-fruits ; and for this reason the Lord promises that those shall enter into the kingdom of heaven who have made themselves eunuchs, in that passage Matthew 9:12 of the Gospels in which He lays down the various reasons for which men have made themselves eunuchs. Chastity with men is a very rare thing, and difficult of attainment, and in proportion to its supreme excellence and magnificence is the greatness of its dangers.

For this reason, it requires strong and generous natures, such as, vaulting over the stream of pleasure, direct the chariot of the soul upwards from the earth, not turning aside from their aim, until having, by swiftness of thought, lightly bounded above the world, and taken their stand truly upon the vault of heaven, they purely contemplate immortality itself as it springs forth from the undefiled bosom of the Almighty. Earth could not bring forth this draught; heaven alone knew the fountain from whence it flows; for we must think of virginity as walking indeed upon the earth, but as also reaching up to heaven.

And hence some who have longed for it, and considering only the end of it, have come, by reason of coarseness of mind , ineffectually with unwashed feet, and have gone aside out of the way, from having conceived no worthy idea of the virginal manner of life. For it is not enough to keep the body only undefiled, just as we should not show that we think more of the temple than of the image of the god; but we should care for the souls of men as being the divinities of their bodies, and adorn them with righteousness. And then do they most care for them and tend them when, striving untiringly to hear divine discourses, they do not desist until, wearing the doors of the wise, Sirach 6:36 they attain to the knowledge of the truth .

For as the putrid humours and matter of flesh, and all those things which corrupt it, are driven out by salt , in the same manner all the irrational appetites of a virgin are banished from the body by divine teaching. For it must needs be that the soul which is not sprinkled with the words of Christ , as with salt , should stink and breed worms, as King David, openly confessing with tears in the mountains, cried out, My wounds stink and are corrupt, because he had not salted himself with the exercises of self-control, and so subdued his carnal appetites, but self-indulgently had yielded to them, and became corrupted in adultery . And hence, in Leviticus, Leviticus 2:13 ; Mark 9:40 every gift, unless it be seasoned with salt , is forbidden to be offered as an oblation to the Lord God.

And then, she said, Theophila spoke:— Since Marcella has excellently begun this discussion without sufficiently completing it, it is necessary that I should endeavour to put a finish to it. Now, the fact that man has advanced by degrees to virginity , God urging him on from time to time, seems to me to have been admirably proved ; but I cannot say the same as to the assertion that from henceforth they should no longer beget children. For I think I have perceived clearly from the Scriptures that, after He had brought in virginity , the Word did not altogether abolish the generation of children; for although the moon may be greater than the stars, the light of the other stars is not destroyed by the moonlight. Let us begin with Genesis, that we may give its place of antiquity and supremacy to this scripture.

Now the sentence and ordinance of God respecting the begetting of children Genesis 1:28 is confessedly being fulfilled to this day, the Creator still fashioning man. For this is quite manifest, that God , like a painter, is at this very time working at the world, as the Lord also taught, My Father works hitherto. But when the rivers shall cease to flow and fall into the reservoir of the sea, and the light shall be perfectly separated from the darkness — for the separation is still going on — and the dry laud shall henceforth cease to bring forth its fruits with creeping things and four-footed beasts, and the predestined number of men shall be fulfilled; then from henceforth shall men abstain from the generation of children.

But at present man must cooperate in the forming of the image of God , while the world exists and is still being formed; for it is said, Increase and multiply. Genesis 1:28 And we must not be offended at the ordinance of the Creator, from which, moreover, we ourselves have our being. For the casting of seed into the furrows of the matrix is the beginning of the generation of men , so that bone taken from bone, and flesh from flesh, by an invisible power, are fashioned into another man. And in this way we must consider that the saying is fulfilled, This is now bone of my bone, and flesh of my flesh. Genesis 2:23

You seem to me, O Theophila, to excel all in action and in speech, and to be second to none in wisdom. For there is no one who will find fault with your discourse, however contentious and contradictory he may be.

Yet, while everything else seems rightly spoken, one thing, my friend, distresses and troubles me, considering that that wise and most spiritual man — I mean Paul — would not vainly refer to Christ and the Church the union of the first man and woman , if the Scripture meant nothing higher than what is conveyed by the mere words and the history; for if we are to take the Scripture as a bare representation wholly referring to the union of man and woman , for what reason should the apostle, calling these things to remembrance, and guiding us, as I opine, into the way of the Spirit , allegorize the history of Adam and Eve as having a reference to Christ and the Church ? For the passage in Genesis reads thus: And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of man.

Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:23-24 But the apostle considering this passage, by no means, as I said, intends to take it according to its mere natural sense, as referring to the union of man and woman , as you do; for you, explaining the passage in too natural a sense, laid down that the Spirit is speaking only of conception and births; that the bone taken from the bones was made another man, and that living creatures coming together swell like trees at the time of conception. But he, more spiritually referring the passage to Christ , thus teaches: He that loves his wife loves himself.

For no man ever yet hated his own flesh, but nourishes and cherishes it, even as the Lord the Church : for we are members of His body, of His flesh, and of His bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery : but I speak concerning Christ and the Church .

Venio nunc ad eam, quæ percipitur ex tactu, voluptatem: qui sensus est quidem totius corporis. Sed ego non de ornamentis, aut vestibus, sed de solâ libidine dicendum mihi puto; quæ maxime coercenda est, quia maxime nocet. Cure excogitasset Deus duorum sexuum rationero, attribuit iis, ut se invicem appeterent, et conjunctione gauderent. Itaque ardentissimam cupiditatem cunctorum animantium corporibus admiscuit, ut in hos affectus avidissime ruerent, eaque ratione propagari et multiplicari genera possent. Quæ cupiditas et appetentia in homine vehementior et acrior invenitur; vel quia hominum multitudinem voluit esse majorem, vel quoniam virtutem soli homini dedit, ut esset laus et gloria in coercendis voluptatibus, et abstinentia sui.

Seit ergo adversarius ille noster, quanta sit vis hujus cupiditatis, quam quidam necessitatem dicere maluerunt; eamque a recto et bono, ad malum et pravum transfert. Illicita enim desideria immittit, ut aliena contaminent, quibus habere propria sine delicto licet. Objicit quippe oculis irritabiles formas, suggeritque fomenta, et vitiis pabulum subministrat: tum intimis visceribus stimulos omnes conturbat et commovet, et naturalem illum incitat atque inflammat ardorem, donee irretitum hominem implicatumque decipiat. Ac ne quis esset, qui pœnarum metu abstineret alieno, lupanaria quoque constituit; et pudorem infelicium mulierum publicavit, ut ludibrio haberet tam eos qui faciunt, quam quas pati necesse est. His obscœnitatibus animas, ad sanctitatem genitas, velut in cœni gurgite demersit, pudorem extinxit, pudicitiam profligavit.

Idem etiam mares maribus admiscuit; et nefandos coitus contra naturam contraque institutum Dei machinatus est: sic imbuit homines, et armavit ad nefas omne. Quid enim potest esse sanctum iis, qui ætatem imbecillam et præsidio indigentem, libidini suæ depopulandam fœdandamque substraverint? Non potest hæc res pro magnitudine sceleris enarrari. Nihil amplius istos appellare possum, quam implos et parricidas, quibus non sufficit sexus a Deo datus, nisi eliare suum profane ac petulanter illudant. Hæc tamen apud illos levia, et quasi honesta sunt. Quid dicam de iis, qui abominandam non libidinem, sod insaniam potius exercent! Piget dicere: sed quid his fore credamus, quos non piget facere? Et tamen dicendum est, quia fit. De istis loquor, quorum teterrima libido et execrabilis furor ne capiti quidem parcit.

Quibus hoc verbis, aut qua indignatione tantum nefas prosequar? Vincit officium linguæ sceleris magnitudo. Cum igitur libido hæc edat opera, et hæc facinora designer, armandi adversus earn virtute maxima sumus. Quisquis affectus illos frænare non potest, cohibeat eos intra præ scriptum legitimi tori, ut et illud, quod avide expetat, consequatur, et tamen in peccatum non incidat. Nam quid sibi homines perditi volunt? Nempe honesta opera voluptas sequitur: si ipsam per se appetunt, justa et legitima frui licet. Quod si aliqua necessitas prohibebit tum vero maxima adhibenda virtus erit, ut cupiditati continentia reluctetur. Nec tanturn alienis, quæ attingere non licet, veriun etiam publicis vulgatisque corporibus abstinendum, Deus præcepit; docetque nos, cum duo inter se corpora fuerint copulata, unum corpus efficere.