On the Holy Spirit; On the Mysteries; Letters; select works

37. But bravery also is usually not wanting to a good widow. For this is true bravery, which surpasses the usual nature and the weakness of the sex by the devotion of the mind, such as was in her who was named Judith,¹ who of herself alone was able to rouse up from utter prostration and defend from the enemy men broken down by the siege, smitten with fear, and pining with hunger. For she, as we read, when Holofernes, dreaded after his success in so many battles, had driven countless thousands of men within the walls; when the armed men were afraid, and were already treating about the final surrender, went forth outside the wall, both excelling that army which she delivered, and braver than that which she put to flight.

38. But in order to learn the dispositions of ripe widowhood, run through the course of the Scriptures. From the time when her husband died she laid aside the garments of mirth, and took those of mourning. Every day she was intent on fasting except on the Sabbath and the Lord's Day and the times of holy days, not as yielding to desire of refreshment, but out of respect for religion. For this is that which is said: "Whether ye eat or drink, all is to be done in the name of Jesus Christ,"² that even the very refreshment of the body is to have respect to the worship of holy religion. So then, holy Judith,³ strengthened by lengthened mourning and by daily fasting, sought not the enjoyments of the world regardless of danger, and strong in her contempt for death. In order to accomplish her stratagem she put on that robe of mirth, wherewith in her husband's lifetime she was wont to be clothed, as though she would give pleasure to her husband, if she freed her country. But she saw another man whom she was seeking to please, even Him, of Whom it is said: "After me cometh a Man Who is preferred before me."⁴ And she did well in resuming her bridal ornaments when about to fight, for the reminders of wedlock are the arms of chastity, and in no other way could a widow please or gain the victory.

39. Why relate the sequel? How she amongst thousands of enemies, remained chaste. Why speak of her wisdom, in that she designed such a scheme? She chose out the commander, to ward off from herself the insolence of inferiors, and prepare an opportunity for victory. She reserved the merit of abstinence and the grace of chastity. For unpolluted, as we read, either by food or by adultery, she gained no less a triumph over the enemy by preserving her chastity than by delivering her country.

40. What shall I say of her sobriety? Temperance, indeed, is the virtue of women. When the men were intoxicated with wine and buried in sleep, the widow took the sword, put forth her hand, cut off the warrior's head, and passed unharmed through the midst of the ranks of the enemy. You notice, then, how much drunkenness can injure a woman, seeing that wine so weakens men that they are overcome by women. Let a widow, then, be temperate, pure in the first place from wine, that she may be pure from adultery. He will tempt you in vain, if wine tempts you not. For if Judith had drunk she would have slept with the adulterer. But because she drank not, the sobriety of one without difficulty was able both to overcome and to escape from a drunken army.

41. And this was not so much a work of her hands, as much more a trophy of her wisdom. For having overcome Holofernes by her hand alone, she overcame the whole army of the enemies by her wisdom. For hanging up the head of Holofernes, a deed which the wisdom of the men had been unable to plan, she raised the courage of her countrymen, and broke down that of the enemy. She stirred up her own friends by her modesty, and struck terror into the enemy so that they were put to flight and slain. And so the temperance and sobriety of one widow not only subdued her own nature, but, which is far more, even made men more brave.

42. And yet she was not so elated by this success, though she might well rejoice and exult by right of her victory, as to give up the exercises of her widowhood, but refusing all who desired to wed her she laid aside her garments of mirth and took again those of her widowhood, not caring for the adornments of her triumph, thinking those things better whereby vices of the body are subdued than those whereby the weapons of an enemy are overcome.

43. And in order that it may not seem as if only one widow had fulfilled this inimitable work, it seems in no way doubtful that there were many others of equal or almost equal virtue, for good seed corn usually bears many ears filled with grains. Doubt not, then, that that ancient seed-time was fruitful in the characters of many women. But as it would be tedious to include all, consider some, and especially Deborah,⁵ whose virtue Scripture records for us.

44. For she showed not only that widows have no need of the help of a man, inasmuch as she, not at all restrained by the weakness of her sex, undertook to perform the duties of a man, and did even more than she had undertaken. And, at last, when the Jews were being ruled under the leadership of the judges, because they could not govern them with manly justice, or defend them with manly strength, and so wars broke out on all sides, they chose Deborah,⁶ by whose judgment they might be ruled. And so one widow both ruled many thousands of men in peace, and defended them from the enemy. There were many judges in Israel, but no woman before was a judge, as after Joshua there were many judges but none was a prophet. And I think that her judgeship has been narrated, and her deeds described, that women should not be restrained from deeds of valour by the weakness of their sex. A widow, she governs the people; a widow, she leads armies; a widow, she chooses generals; a widow, she determines wars and orders triumphs. So, then, it is not nature which is answerable for the fault or which is liable to weakness. It is not sex, but valour which makes strong.

45. And in time of peace there is no complaint, and no fault is found in this woman whereas most of the judges were causes of no small sins to the people. But when the Canaanites, a people fierce in battle and rich in troops, successively joined them, showed a horrible disposition against the people of the Jews, this widow, before all others, made all the preparations for war. And to show that the needs of the household were not dependent on the public resources, but rather that public duties were guided by the discipline of home life, she brings forth from her home her son as leader of the army, that we may acknowledge that a widow can train a warrior; whom, as a mother, she taught, and, as judge, placed in command, as, being herself brave, she trained him, and, as a prophetess, sent to certain victory.

46. And lastly, her son Barak shows the chief part of the victory was in the hands of a woman when he said: "If thou wilt not go with me I will not go, for I know not the day on which the Lord sendeth His angel with me."⁷ How great, then, was the might of that woman to whom the leader of the army says, "If thou wilt not go I will not go." How great, I say, the fortitude of the widow who keeps not back her son from dangers through motherly affection, but rather with the zeal of a mother exhorts her son to go forth to victory, while saying that the decisive point of that victory is in the hand of a woman!

47. So, then, Deborah foretold the event of the battle. Barak, as he was bidden, led forth the army; Jael carried off the triumph, for the prophecy of Deborah fought for her, who in a mystery revealed to us the rising of the Church from among the Gentiles, for whom should be found a triumph over Sisera, that is, over the powers opposed to her. For us, then, the oracles of the prophets fought, for us those judgments and arms of the prophets won the victory. And for this reason it was not the people of the Jews but Jael who gained the victory over the enemy. Unhappy, then, was that people which could not follow up by the virtue of faith the enemy, whom it had put to flight. And so by their fault salvation came to the Gentiles, by their sluggishness the victory was reserved for us.

48. Jael then destroyed Sisera, whom however the band of Jewish veterans had put to flight under their brilliant⁸ leader, for this is the interpretation of the name Barak; for often, as we read, the sayings and merits of the prophets procured heavenly aid for the fathers. But even at that time was victory being prepared over spiritual wickedness for those to whom it is said in the Gospel: "Come, ye blessed of My Father, take possession of the kingdom prepared for you from the foundation of the world."⁹ So the commencement of the victory was from the Fathers, its conclusion is in the Church.

49. But the Church does not overcome the powers of the enemy with weapons of this world, but with spiritual arms, "which are mighty through God to the destruction of strongholds and the high places of spiritual wickedness."¹⁰ And Sisera's thirst was quenched with a bowl of milk, because he was overcome by wisdom, for what is healthful for us as food is deadly and weakening to the power of the enemy. The weapons of the Church are faith, the weapons of the Church are prayer, which overcomes the enemy.

50. And so according to this history a woman, that the minds of women might be stirred up, became a judge, a woman set all in order, a woman prophesied, a woman triumphed, and joining in the battle array taught men to war under a woman's lead. But in a mystery it is the battle of faith and the victory of the Church.

51. You, then, who are women have no excuse because of your nature. You who are widows have no excuse because of the weakness of your sex, nor can you attribute your changeableness to the loss of the support of a husband. Every one has sufficient protection if courage is not wanting to the soul. And the very advance of age is a common defence of chastity for widows; and grief for the husband who is lost, regular work, the care of the house, anxiety for children, frequently ward off wantonness hurtful to the soul; while the very mourning attire, the funeral solemnities, the constant weeping, and grief impressed on the sad brow in deep wrinkles, restrains wanton eyes, checks lust, turns away forward looks. The sorrow of regretful affection is a good guardian of chastity, guilt cannot find an entrance if vigilance be not wanting.

52. You have learnt, then, you who are widows, that you are not destitute of the help of nature, and that you can maintain sound counsel. Nor, again, are you devoid of protection at home, who are able to claim even the highest point of public power.

53. But perhaps some one may say that widowhood is more endurable for her who enjoys prosperity, but that widows are soon broken down by adversity, and easily succumb. On which point not only are we taught by experience that enjoyment is more perilous for widows than difficulties, but by the examples in the Scriptures that even in weakness widows are not usually without aid,¹¹ and that divine and human support is furnished more readily to them than to others, if they have brought up children and chosen sons-in-law well. And, finally, when Simon's mother-in-law was lying sick with violent fever, Peter and Andrew besought the Lord for her: "And He stood over her and commanded the fever and it left her, and immediately she arose and ministered unto them."¹²

54. "She was taken," it is said, "with a great fever, and they besought him for her."¹³ You too have those near you to entreat for you. You have the Apostles near, you have the Martyrs near; if associated with the Martyrs in devotion, you draw near them also by works of mercy. Do you show mercy and you will be close to Peter. It is not relationship by blood but affinity of virtue which makes near, for we walk not in the flesh but in the Spirit. Cherish, then, the nearness of Peter and the affinity of Andrew, that they may pray for you and your lusts give way. Touched by the word of God you, who lay on the earth, will then forthwith rise up to minister to Christ. "For our conversation is in heaven, whence also we look for the Saviour, the Lord Jesus Christ."¹⁴ For no one lying down can minister to Christ. Minister to the poor and you have ministered to Christ. "For what ye have done unto one of these," He says, "ye have done unto Me."¹⁵ You, widows, have then assistance, if you choose such sons-in-law for yourselves, such patrons and friends for your posterity.

55. So Peter and Andrew prayed for the widow. Would that there were some one who could so quickly pray for us, or better still, they who prayed for the mother-in-law, Peter and Andrew his brother. Then they could pray for one related to them, now they are able to pray for us and for all. For you see that one bound by great sin is less fit to pray for herself, certainly less likely to obtain for herself. Let her then make use of others to pray for her to the physician. For the sick, unless the physician be called to them by the prayers of others, cannot pray for themselves. The flesh is weak, the soul is sick and hindered by the chains of sins, and cannot direct its feeble steps to the throne of that physician. The angels must be entreated for us, who have been to us as guards; the martyrs must be entreated, whose patronage we seem to claim for ourselves by the pledge as it were of their bodily remains. They can entreat for our sins, who, if they had any sins, washed them in their own blood; for they are the martyrs of God, our leaders, the beholders of our life and of our actions. Let us not be ashamed to take them as intercessors for our weakness, for they themselves knew the weaknesses of the body, even when they overcame.

56. So, then, Peter's mother-in-law found some to pray for her. And you, O widow, find those who will pray for you, if as a true widow and desolate you hope in God, continue instant in supplications, persist in prayers,¹⁶ treat your body as dying daily, that by dying you may live again; avoid pleasures, that you, too, being sick, may be healed. "For she that liveth in pleasure is dead while she liveth."¹⁷

57. You have no longer any reason for marrying, you have some to intercede for you. Say not, "I am desolate." This is the complaint of one who wishes to marry. Say not, "I am alone." Chastity seeks solitude: the modest seek privacy, the immodest company. But you have necessary business; you have also one to plead for you. You are afraid of your adversary; the Lord Himself will intervene with the judge and say: "Judge for the fatherless, and justify the widow."¹⁸

58. But you wish to take care of your inheritance. The inheritance of modesty is greater, and this a widow can guard better than one married. A slave has done wrong. Forgive him, for it is better that you should bear with another's fault than expose it. But you wish to marry. Be it so. The simple desire is no crime. I do not ask the reason, why is one invented? If you think it good, say so; if unsuitable, be silent. Do not blame God, do not blame your relatives, saying that protection fails you. Would that the wish did not fail! And say not that you are consulting the interests of your children, whom you are depriving of their mother.

59. There are some things permissible in the abstract, but not permissible on account of age. Why is the bridal of the mother being prepared at the same time with that of the daughters, and often even afterwards? Why does the grown-up daughter learn to blush in the presence of her mother's betrothed rather than her own? I confess that I advised you to change your dress, but not to put on a bridal veil; to go away from the tomb, not to prepare a bridal couch. What is the meaning of a newly-married woman who already has sons-in-law? How unseemly it is to have children younger than one's grand-children!

60. But let us return to the point, and not, while we are grieving over the wounds of our sins, leave the physician, and whilst ministering to the sores of others, let our own go on increasing. The Physician is then here asked for. Do not fear, because the Lord is great, that perhaps He will not condescend to come to one who is sick, for He often comes to us from heaven; and is wont to visit not only the rich but also the poor and the servants of the poor.¹⁹ And so now He comes, when called upon, to Peter's mother-in-law. "And He stood over her and rebuked the fever, and it left her, and immediately she arose and ministered unto them."²⁰ As He is worthy of being remembered, so, too, is He worthy of being longed for, worthy, too, of love, for His condescension to every single matter which affects men, and His marvellous acts. He disdains not to visit widows, and to enter the narrow rooms of a poor cottage. As God He commands, as man He visits.

61. Thanks be to the Gospel, by means of which we also, who saw not Christ when He came into this world, seem to be with Him when we read His deeds, that as they, to whom He drew near, borrowed faith from Him, so may He, when we believe His deeds, draw near to us.

62. Do you see what kinds of healing are with Him? He commands the fever, He commands the unclean spirits, at another place He lays hands on them. He was wont then to heal the sick, not only by word but also by touch. And do you then, who burn with many desires, taken either by the beauty or by the fortune of some one, implore Christ, call in the Physician, stretch forth your right hand to Him, let the hand of God touch your inmost being, and the grace of the heavenly Word enter the veins of your inward desires, let God's right hand strike the secrets of your heart. He spreads clay on the eyes of some that they may see,²¹ and the Creator of all teaches us that we ought to be mindful of our own nature, and to discern the vileness of our body; for no one can see divine things except one who through knowledge of his vileness cannot be puffed up. Another is bidden to show himself to the priest, that he may for ever be free from the scales of leprosy.²² For he alone can preserve his purity, both of body and soul, who knows how to show himself to that priest, Whom we have received as an Advocate for our sins, and to Whom is plainly said: "Thou art a priest for ever after the order of Melchisedech."²³

63. And be not afraid that there will be any delay in healing. He who is healed by Christ has no hindrances. You must use the remedy which you have received; and as soon as He has given the command, the blind man sees, the paralytic walks, the dumb speaks, the deaf hears, she that has a fever ministers, the lunatic is delivered. And do you, then, who ever after an unseemly fashion languish for desire of anything, entreat the Lord, show Him your faith, and fear no delay. Where there is prayer, the Word is present, desire is put to flight, lust departs. And be not afraid of offending by confession, take it rather as a right, for you who were before afflicted by an intense disease of the body will begin to minister to Christ.

64. And in this place can be seen the disposition of the will of Peter's mother-in-law, from which she received for herself, as it were, the seed corn of what was to come, for to each his will is the cause of that which is to come. For from the will springs wisdom, which the wise man takes in marriage to himself, saying: "I desire to make her my spouse."²⁴ This will, then, which at first was weak and languid under the fever of various desires, afterwards by the office of the apostles rose up strong to minister unto Christ.

65. At the same time it is also shown what he ought to be who ministers to Christ, for first he must be free from the enticements of various pleasures, he must be free from inward languor of body and soul, that he may minister the Body and Blood of Christ. For no one who is sick with his own sins, and far from being whole, can minister the remedies of the healing of immortality. See what thou doest, O priest, and touch not the Body of Christ with a fevered hand. First be healed that thou mayest be able to minister. If Christ bids those who are now cleansed, but were once leprous, to show themselves to the priests,²⁵ how much more is it fitting for the priest himself to be pure. That widow, then, cannot take it ill that I have not spared her, since I spare not myself.

66. Peter's mother-in-law, it is written, rose up and ministered to them. Well is it said, rose up, for the grace of the apostleship was already furnishing a type of the sacrament. It is proper to the ministers of Christ to rise, according to that which is written: "Awake, thou that sleepest, and arise from the dead."²⁶

67. I say, then, that widows who have been in the habit of giving neither are in want of their necessary expenses, nor of help, who in very great dangers have often guarded the resources of their husbands; and further, I think that the good offices of a husband are usually made up for to them by sons-in-law and other relatives, and that God's mercy is more ready to help them, and therefore, when there is no special cause for marrying, the desire of so doing should not exist.

68. This, however, I say as a counsel, we do not order it as a precept, stirring up the wills of widows rather than binding them. For I do not forbid second marriages, only I do not advise them. The consideration of human weakness is one thing, the grace of chastity is another. I say more, I do not forbid second, but do not approve of often repeated marriages, for not everything is expedient which is lawful: "All things are lawful to me," says the Apostle, "but all things are not expedient."²⁷ As, also, to drink wine is lawful, but, for the most part, it is not expedient.

69. It is then lawful to marry, but it is more seemly to abstain, for there are bonds in marriage. Do you ask what bonds? "The woman who is under a husband is bound by the law so long as her husband liveth; but if her husband be dead she is loosed from the law of her husband."²⁸ It is then proved that marriage is a bond by which the woman is bound and from which she is loosed. Beautiful is the grace of mutual love, but the bondage is more constant. "The wife hath not power of her own body, but the husband."²⁹ And lest this bondage should seem to be rather one of sex than of marriage, there follows: "Likewise, also, the husband hath not power of his own body, but the wife." How great; then, is the constraint in marriage, which subjects even the stronger to the other; for by mutual constraint each is bound to serve. Nor if one wishes to refrain can he withdraw his neck from the yoke, for he is subject to the incontinence of the other. It is said: "Ye are bought with a price, be not ye servants of men."³⁰ You see how plainly the servitude of marriage is defined. It is not I who say this, but the Apostle; or, rather, it is not he, but Christ, Who spoke in him. And he spoke of this servitude in the case of good married people. For above you read: "The unbelieving husband is sanctified by his believing wife; and the unbelieving wife by her believing husband."³¹ And further on: "But if the unbelieving depart, let him depart. A brother or a sister is not bound in such cases."³² If, then, a good marriage is servitude, what is a bad one, when they cannot sanctify, but destroy one another?

70. But as I exhort widows to keep the grace of their gift, so, too, I incite women to observe ecclesiastical discipline, for the Church is made up of all. Though it be the flock of Christ, yet some are fed on strong food, others are still nourished with milk, who must be on their guard against those wolves who are hidden in sheep's clothing, pretending to all appearance of continence, but inciting to the foulness of incontinence. For they know how severe are the burdens of chastity, since they cannot touch them with the tips of their fingers; they require of others that which is above measure, when they themselves cannot even observe any measure, but rather give way under the cruel weight. For the measure of the burden must always be according to the strength of him who has to bear it; otherwise, where the bearer is weak, he breaks down with the burden laid upon him; for too strong meat chokes the throats of infants.

71. And so as in a multitude of bearers their strength is not estimated by that of a few; nor do the stronger receive their tasks in accordance with the weakness of others, but each is allowed to bear as great a burden as he desires, the reward increasing with the increase of strength; so, too, a snare is not to be set for women, nor a burden of continence beyond their strength to be taken up, but it must be left to each to weigh the matter for herself, not compelled by the authority of any command, but incited by increase of grace. And so for different degrees of virtue a different reward is set forth, and one thing is not blamed that another may be praised; but all are spoken of, in order that what is best may be preferred.

72. Marriage, then, is honourable, but chastity is more honourable, for "he that giveth his virgin in marriage doeth well, but he that giveth her not in marriage doeth better."³³ That, then, which is good need not be avoided, but that which is better should be chosen. And so it is not laid upon any, but set before him. And, therefore, the Apostle said well: "Concerning virgins I have no commandment of the Lord, yet I give my counsel."³⁴ For a command is issued to those subject, counsel is given to friends. Where there is a commandment, there is a law; where counsel, there is grace. A commandment is given to enforce what is according to nature, a counsel to incite us to follow grace. And, therefore, the Law was given to the Jews, but grace was reserved for the elect. The Law was given that, through fear of punishment, it might recall those who were wandering beyond the limits of nature, to their observance, but grace to incite the elect both by the desire of good things, and also by the promised rewards.

73. You will see the difference between precept and counsel, if you remember the case of him in the Gospel, to whom it is first commanded to do no murder, not to commit adultery, not to bear false witness; for that is a commandment which has a penalty for its transgression. But when he said that he had fulfilled all the commandments of the Law, there is given to him a counsel that he should sell all that he had and follow the Lord,³⁵ for these things are not imposed as commands, but are offered as counsels. For there are two ways of commanding things, one by way of precept, the other by way of counsel. And so the Lord in one way says: "Thou shalt not kill," where He gives a commandment; in the other He says: "If thou wilt be perfect, sell all that thou hast." He is, then, not bound by a commandment to whom the choice is left.

74. And so they who have fulfilled the commandments are able to say: "We are unprofitable servants, we have done that which was our duty to do."³⁶ The virgin does not say this, nor he who sold all his goods, but they rather await the stored-up rewards like the holy Apostle who says: "Behold we have forsaken all and followed Thee, what shall we have therefore?"³⁷ He says not, like the unprofitable servant, that he has done that which was his duty to do, but as being profitable to his Master, because he has multiplied the talents entrusted to him by the increase he has gained, having a good conscience, and without anxiety as to his merits he expects the reward of his faith and virtue. And so it is said to him and the others: "Ye which have followed Me, in the regeneration, when the Son of Man shall sit in the throne of His glory, shall also yourselves sit upon twelve thrones, judging the tribes of Israel."³⁸ And to those who had faithfully preserved their talents He promises rewards indeed, though smaller saying: "Because thou hast been faithful over a few things, I will make thee ruler over many things."³⁹ Good faith, then, is due, but mercy is in the rewards. He who has kept good faith has deserved that good faith should be kept with him; he who has made good profit, because he has not sought his own benefit, has gained a claim to a heavenly reward.

75. So, then, a commandment to this effect is not given, but a counsel is. Chastity is commanded, entire continence counselled. "But all men cannot receive this saying, but they to whom it is given. For there are eunuchs which were so born from their mothers womb,"⁴⁰ in whom exists a natural necessity not the virtue of chastity. "And there are eunuchs who have made themselves eunuchs," of their own will, that is, not of necessity. "And there are eunuchs which were made eunuchs of men...."⁴¹ And, therefore, great is the grace of continence in them, because it is the will, not incapacity, which makes a man continent. For it is seemly to preserve the gift of divine working whole. And let them not think it too little not to be impeded by the inclination of the body, for if the reward for going through that conflict is taken from their reach, the matter of sin is also removed, and though they cannot receive the crown, no more can they be overcome. They have other kinds of virtues by which they ought to commend themselves if their faith be firm, their mercifulness abundant, avarice far from them, grace abundant. But in them there is no fault, for they are ignorant of the act of sin.

76. The case is not the same of those who mutilate themselves, and I touch upon this point advisedly, for there are some who look upon it as a holy deed to check by the evil violence of this sort. And though I am not willing to express my own opinion concerning them, though decisions of our forefathers are in existence; but then consider whether this tends not rather to a declaration of weakness than to a reputation for strength. On this principle no one should fight lest he be overcome, nor make use of his feet, fearing the danger of stumbling, nor let his eyes do their office because he fears a fall through lust. But what does it profit to cut the flesh, when there may be guilt even in a look? "For whosoever looketh on a woman to lust after her hath committed adultery already with her in his heart."⁴² And likewise she who looks on a man to lust after him commits adultery. It becomes us, then, to be chaste, not weak, to have our eyes modest, not feeble.

77. No one, then, ought, as many suppose, to mutilate himself, but rather gain the victory; for the Church gathers in those who conquer, not those who are defeated. And why should I use arguments when the words of the Apostle's command are at hand? For you find it thus written: "I would that they were mutilated who desire that you should be circumcised."⁴³ For why should the means of gaining a crown and of the practice of virtue be lost to a man who is born to honour, equipped for victory? how can he through courage of soul mutilate himself? "There be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake."⁴⁴

78. This, however, is not a commandment given to all, but a wish set before all. For he who commands must always keep to the exact scope of the commandments, and he who distributes tasks must observe equity in looking into them, for: "A false balance is abomination to the Lord."⁴⁵ There is, then, an excess and a defect in weight, but the Church accepts neither, for: "Excessive and defective weights and divers measures, both of them are alike abominable in the sight of the Lord."⁴⁶ There are tasks which wisdom apportions, and apportions according to the estimate of the virtue and strength of each. "He that is able to receive it let him receive it."⁴⁷

79. For the Creator of all knows that the dispositions of each are different, and therefore incited virtue by rewards, instead of binding weakness by chains. And he, the teacher of the Gentiles, the good guide of our conduct, and instructor of our inmost affections, who had learnt in himself that the law of the flesh resists the law of the mind, but yields to the grace of Christ, he knows, I say, that various movements of the mind are opposed to each other; and, therefore, so expresses his exhortations to chastity, as not to do away with the grace of marriage, nor has he so exalted marriage as to check the desire of chastity. But beginning with the recommendation of chastity, he goes on to remedies against incontinence, and having set before the stronger the prize of their high calling, he suffers no one to faint by the way; approving those who take the lead so as not to make little of those who follow. For he, himself, had learnt that the Lord Jesus gave to some barley bread⁴⁸ lest they should faint by the way, and administered His Body to others,⁴⁹ that they might strive for the kingdom.

80. For the Lord Himself did not impose this commandment, but invited the will, and the Apostle did not lay down a rule, but gave a counsel.⁵⁰ But this not a man's counsel as to things within the compass of man's strength, for he acknowledges that the gift of divine mercy was bestowed upon him, that he might know how faithfully to set first the former, and to arrange the latter. And, therefore, he says: "I think," not, I order, but, "I think that this is good because of the present distress."⁵¹

81. The marriage bond is not then to be shunned as though it were sinful, but rather declined as being a galling burden. For the law binds the wife to bear children in labour and in sorrow, and is in subjection to her husband, for that he is lord over her. So, then, the married woman, but not the widow, is subject to labour and pain in bringing forth children, and she only that is married, not she that is a virgin, is under the power of her husband. The virgin is free from all these things, who has vowed her affection to the Word of God, who awaits the Spouse of blessing with her lamp burning with the light of a good will. And so she is moved by counsels, not bound by chains.