"But she that is married is careful for the things of the world, how she may please her husband." Do you think there is no difference between one who spends her time in prayer and fasting, and one who must, at her husband's approach, make up her countenance, walk with mincing gait, and feign a shew of endearment? The virgin's aim is to appear less comely; she will wrong herself so as to hide her natural attractions. The married woman has the paint laid on before her mirror, and, to the insult of her Maker, strives to acquire something more than her natural beauty. Then come the prattling of infants, the noisy household, children watching for her word and waiting for her kiss, the reckoning up of expenses, the preparation to meet the outlay. On one side you will see a company of cooks, girded for the onslaught and attacking the meat: there you may hear the hum of a multitude of weavers. Meanwhile a message is delivered that the husband and his friends have arrived. The wife, like a swallow, flies all over the house. "She has to see to everything. Is the sofa smooth? Is the pavement swept? Are the flowers in the cups? Is dinner ready?" Tell me, pray, where amid all this is there room for the thought of God? Are these happy homes? Where there is the beating of drums, the noise and clatter of pipe and lute, the clanging of cymbals, can any fear of God be found? The parasite is snubbed and feels proud of the honour. Enter next the half-naked victims of the passions, a mark for every lustful eye. The unhappy wife must either take pleasure in them, and perish, or be displeased, and provoke her husband. Hence arises discord, the seed-plot of divorce. Or suppose you find me a house where these things are unknown, which is a rara avis indeed! yet even there the very management of the household, the education of the children, the wants of the husband, the correction of the servants, cannot fail to call away the mind from the thought of God. [4249] "It had ceased to be with Sarah after the manner of women": so the Scripture says, and afterwards Abraham received the command, [4250] "In all that Sarah saith unto thee, hearken unto her voice." She who is not subject to the anxiety and pain of child-bearing and having passed the change of life has ceased to perform the functions of a woman, is freed from the curse of God: nor is her desire to her husband, but on the contrary her husband becomes subject to her, and the voice of the Lord commands him, "In all that Sarah saith unto thee, hearken unto her voice." Thus they begin to have time for prayer. For so long as the debt of marriage is paid, earnest prayer is neglected.
23. I do not deny that holy women are found both among widows and those who have husbands; but they are such as have ceased to be wives, or such as, even in the close bond of marriage, imitate virgin chastity. The Apostle, Christ speaking in him, briefly bore witness to this when he said, [4251] "She that is unmarried is careful for the things of the Lord, how she may please the Lord: but she that is married is careful for the things of the world, how she may please her husband." He leaves us the free exercise of our reason in the matter. He lays no necessity upon anyone nor leads anyone into a snare: he only persuades to that which is proper when he wishes all men to be as himself. He had not, it is true, a commandment from the Lord respecting virginity, for that grace surpasses the unassisted power of man, and it would have worn an air of immodesty to force men to fly in the face of nature, and to say in other words, I want you to be what the angels are. It is this angelic purity which secures to virginity its highest reward, and the Apostle might have seemed to despise a course of life which involves no guilt. Nevertheless in the immediate context he adds, [4252] "But I give my judgment, as one that hath obtained mercy of the Lord to be faithful. I think therefore that this is good by reason of the present distress, namely, that it is good for a man to be as he is." What is meant by present distress? [4253] "Woe unto them that are with child and to them that give suck in those days!" The reason why the wood grows up is that it may be cut down. The field is sown that it may be reaped. The world is already full, and the population is too large for the soil. Every day we are being cut down by war, snatched away by disease, swallowed up by shipwreck, although we go to law with one another about the fences of our property. It is only one addition to the general rule which is made by those who follow the Lamb, and who have not defiled their garments, for they have continued in their virgin state. Notice the meaning of defiling. I shall not venture to explain it, for fear Helvidius may be abusive. I agree with you, when you say, that some virgins are nothing but tavern women; I say still more, that even adulteresses may be found among them, and, you will no doubt be still more surprised to hear, that some of the clergy are inn-keepers and some monks unchaste. Who does not at once understand that a tavern woman cannot be a virgin, nor an adulterer a monk, nor a clergy-man a tavern-keeper? Are we to blame virginity if its counterfeit is at fault? For my part, to pass over other persons and come to the virgin, I maintain that she who is engaged in huckstering, though for anything I know she may be a virgin in body, is no longer one in spirit.
24. I have become rhetorical, and have disported myself a little like a platform orator. You compelled me, Helvidius; for, brightly as the Gospel shines at the present day, you will have it that equal glory attaches to virginity and to the marriage state. And because I think that, finding the truth too strong for you, you will turn to disparaging my life and abusing my character (it is the way of weak women to talk tittle-tattle in corners when they have been put down by their masters), I shall anticipate you. I assure you that I shall regard your railing as a high distinction, since the same lips that assail me have disparaged Mary, and I, a servant of the Lord, am favoured with the same barking eloquence as His mother.
[4168] Ut ait ille. The sentiment, almost in the same words, is found in Tertullian against Hermogenes, ch. 1.
[4169] i. 18 sq.
[4170] S. Matt. i. 24, 25.
[4171] Ps. vi. 5.
[4172] Deut. xxii. 24, 25.
[4173] Deut. xxii. 23, 24.
[4174] Deut. xx. 7.
[4175] Is. vii. 14. See Cheyne's Isaiah, and critical note.
[4176] S. Luke ii. 27.
[4177] S. Luke ii. 41.
[4178] ib. ii. 43.
[4179] ib. i. 34.
[4180] S. Luke ii. 48.
[4181] S. Matt. i. 20.
[4182] Is. xlvi. 4.
[4183] S. Matt. xxviii. 20.
[4184] 1 Cor. xv. 23 sq.
[4185] Ps. cxxiii. 2. The songs of the up-goings or ascents (ton anabaOmon Sept., graduum Vulg.), are the fifteen psalms cxx.-cxxxiv.
[4186] Ps. cxix. 123.
[4187] Gen. xxxv. 4, Sept.
[4188] Deut. xxxiv. 5-6.
[4189] S. Matt. i. 20.
[4190] S. Matt. i. 20.
[4191] S. Luke ii. 10 sq.
[4192] S. Luke ii. 14.
[4193] ib. ii. 29.
[4194] S. Luke ii. 33.
[4195] The allusion is to the Old Latin, the Versio Itala. The quotations which follow stand differently in Jerome's Vulgate, made subsequently (391-404). The argument is that, since the copies of the Latin version substantially agree in the present case, it is futile to suppose variations in the original.
[4196] Gen. xxxviii. 26.
[4197] Lev. xii. 2-3 margin.
[4198] Jer. v. 8.
[4199] S. Luke ii. 7.
[4200] S. Luke ii. 4 sq.
[4201] Numb. xviii. 15.
[4202] Numb. xviii. 16.
[4203] S. Luke ii. 22 sq.
[4204] Exod. xii. 29.
[4205] S. Matt. xii. 46.
[4206] S. John ii. 12.
[4207] S. John vii. 3, 4.
[4208] S. John vii. 5.
[4209] S. Matt. xiii. 54, 55. S. Mark vi. 1-3.
[4210] Acts i. 14.
[4211] Gal. ii. 2; i. 19.
[4212] 1 Cor. ix. 4, 5.
[4213] S. Matt. xxvii. 55, 56. For Joses, Jerome has Joseph.
[4214] S. Mark xv. 40, 41. For Joses, Jerome has Joseph.
[4215] S. Luke xxiv. 10.
[4216] S. Mark xv. 47; xvi. 1.
[4217] S. John xix. 25.
[4218] Gal. i. 18, 19.
[4219] Gal. ii. 9.
[4220] But see Judges vi. 2.
[4221] The Heb. Negebh signifies South, and it is probable that the land of Teman was a southern portion of the land of Edom. If Darom be the right reading, it is, apparently, the same as Dedan (Ezek. xxv. 13, etc.).
[4222] Deut. xv. 12.
[4223] Deut. xvii. 15.
[4224] Deut. xxii. 1.
[4225] Rom. ix. 3, 4.
[4226] Gen. xiii. 8, 11.
[4227] Gen. xii. 4.
[4228] Gen. xiv. 14.
[4229] Gen. xxix. 11.
[4230] Gen. xxix. 15.
[4231] Gen. xxxi. 36, 37.
[4232] Ps. cxxxiii. 1.
[4233] Ps. xxii. 22.
[4234] S. John xx. 17.
[4235] Is. lxvi. 5.
[4236] 1 Cor. v. 11.
[4237] Gen. xx. 11.
[4238] Lev. xviii. 9.
[4239] S. Matt. xiii. 55: S. Mark vi. 3.
[4240] That is, Rome.
[4241] S. Luke i. 18.
[4242] S. John i. 45.
[4243] That is, Pettau in Upper Pannonia. See Jerome, De Vir. Ill. 74.
[4244] Gen. i. 28.
[4245] Probably a mistranslation of Exod. xxiii. 26.
[4246] 1 Cor. vii. 29.
[4247] ib. vii. 32, 33.
[4248] 1 Cor. vii. 34.
[4249] Gen. xviii. 11.
[4250] Gen. xxi. 12.
[4251] 1 Cor. vii. 34.
[4252] 1 Cor. vii. 25.
[4253] Matt. xxiv. 19: S. Mark xiii. 17.
Against Jovinianus.
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