The Treatises of Cyprian. ———————————— Treatise I. On the Unity of the Church. Argument . —On the Occasion of the Schism of Novatian, to Keep Back from Him the Carthaginians, Who Already Were Not Averse to Him, on Account of Novatus and Some Other Presbyters of His Church, Who Had Originated the Whole Disturbance, Cyprian Wrote This Treatise. And First of All, Fortifying Them Against the Deceits of These, He Exhorts Them to Constancy, and Instructs Them that Heresies Exist Because Christ, the Head of the Church, is Not Looked To, that the Common Commission First Entrusted to Peter is Contemned, and the One Church and the One Episcopate are Deserted. Then He Proves, as Well by the Scriptures as by the Figures of the Old and New Testament, the Unity of the Church. 1. Since the Lord warns us, saying, “Ye are the salt of the earth,” and since He bids us to be simple to harmlessness, and yet with our simplicity to be prudent, what else, beloved brethren, befits us, than to use foresight and watching with an anxious heart, both to perceive and to beware of the wiles of the crafty foe, that we, who have put on Christ the wisdom of God the Father, may not seem to be wanting in wisdom in the matter of providing for our salvation? For it is not persecution alone that is to be feared; nor those things which advance by open attack to overwhelm and cast down the servants of God. Caution is more easy where danger is manifest, and the mind is prepared beforehand for the contest when the adversary avows himself. The enemy is more to be feared and to be guarded against, when he creeps on us secretly; when, deceiving by the appearance of peace, he steals forward by hidden approaches, whence also he has received the name of the Serpent. That is always his subtlety; that is his dark and stealthy artifice for circumventing man. Thus from the very beginning of the world he deceived; and flattering with lying words, he misled inexperienced souls by an incautious credulity. Thus he endeavoured to tempt the Lord Himself: he secretly approached Him, as if he would creep on Him again, and deceive; yet he was understood, and beaten back, and therefore prostrated, because he was recognised and detected. 2. From which an example is given us to avoid the way of the old man, to stand in the footsteps of a conquering Christ, that we may not again be incautiously turned back into the nets of death, but, foreseeing our danger, may possess the immortality that we have received. But how can we possess immortality, unless we keep those commands of Christ whereby death is driven out and overcome, when He Himself warns us, and says, “If thou wilt enter into life, keep the commandments? ” And again: “If ye do the things that I command you, henceforth I call you not servants, but friends. ” Finally, these persons He calls strong and stedfast; these He declares to be founded in robust security upon the rock, established with immoveable and unshaken firmness, in opposition to all the tempests and hurricanes of the world. “Whosoever,” says He, “heareth my words, and doeth them, I will liken him unto a wise man, that built his house upon a rock: the rain descended, the floods came, the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
” We ought therefore to stand fast on His words, to learn and do whatever He both taught and did. But how can a man say that he believes in Christ, who does not do what Christ commanded him to do? Or whence shall he attain to the reward of faith, who will not keep the faith of the commandment? He must of necessity waver and wander, and, caught away by a spirit of error, like dust which is shaken by the wind, be blown about; and he will make no advance in his walk towards salvation, because he does not keep the truth of the way of salvation. 3. But, beloved brethren, not only must we beware of what is open and manifest, but also of what deceives by the craft of subtle fraud. And what can be more crafty, or what more subtle, than for this enemy, detected and cast down by the advent of Christ, after light has come to the nations, and saving rays have shone for the preservation of men, that the deaf might receive the hearing of spiritual grace, the blind might open their eyes to God, the weak might grow strong again with eternal health, the lame might run to the church, the dumb might pray with clear voices and prayers—seeing his idols forsaken, and his lanes and his temples deserted by the numerous concourse of believers—to devise a new fraud, and under the very title of the Christian name to deceive the incautious? He has invented heresies and schisms, whereby he might subvert the faith, might corrupt the truth, might divide the unity. Those whom he cannot keep in the darkness of the old way, he circumvents and deceives by the error of a new way. He snatches men from the Church itself; and while they seem to themselves to have already approached to the light, and to have escaped the night of the world, he pours over them again, in their unconsciousness, new darkness; so that, although they do not stand firm with the Gospel of Christ, and with the observation and law of Christ, they still call themselves Christians, and, walking in darkness, they think that they have the light, while the adversary is flattering and deceiving, who, according to the apostle’s word, transforms himself into an angel of light, and equips his ministers as if they were the ministers of righteousness, who maintain night instead of day, death for salvation, despair under the offer of hope, perfidy under the pretext of faith, antichrist under the name of Christ; so that, while they feign things like the truth, they make void the truth by their subtlety. This happens, beloved brethren, so long as we do not return to the source of truth, as we do not seek the head nor keep the teaching of the heavenly Master. 4. If any one consider and examine these things, there is no need for lengthened discussion and arguments. There is easy proof for faith in a short summary of the truth. The Lord speaks to Peter, saying, “I say unto thee, that thou art Peter; and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven. ” And again to the same He says, after His resurrection, “Feed my sheep.
” And although to all the apostles, after His resurrection, He gives an equal power, and says, “As the Father hath sent me, even so send I you: Receive ye the Holy Ghost: Whose soever sins ye remit, they shall be remitted unto him; and whose soever sins ye retain, they shall be retained;” yet, that He might set forth unity, He arranged by His authority the origin of that unity, as beginning from one. Assuredly the rest of the apostles were also the same as was Peter, endowed with a like partnership both of honour and power; but the beginning proceeds from unity. Which one Church, also, the Holy Spirit in the Song of Songs designated in the person of our Lord, and says, “My dove, my spotless one, is but one. She is the only one of her mother, elect of her that bare her. ” Does he who does not hold this unity of the Church think that he holds the faith? Does he who strives against and resists the Church trust that he is in the Church, when moreover the blessed Apostle Paul teaches the same thing, and sets forth the sacrament of unity, saying, “There is one body and one spirit, one hope of your calling, one Lord, one faith, one baptism, one God? ” 5. And this unity we ought firmly to hold and assert, especially those of us that are bishops who preside in the Church, that we may also prove the episcopate itself to be one and undivided. Let no one deceive the brotherhood by a falsehood: let no one corrupt the truth of the faith by perfidious prevarication. The episcopate is one, each part of which is held by each one for the whole. The Church also is one, which is spread abroad far and wide into a multitude by an increase of fruitfulness. As there are many rays of the sun, but one light; and many branches of a tree, but one strength based in its tenacious root; and since from one spring flow many streams, although the multiplicity seems diffused in the liberality of an overflowing abundance, yet the unity is still preserved in the source. Separate a ray of the sun from its body of light, its unity does not allow a division of light; break a branch from a tree,—when broken, it will not be able to bud; cut off the stream from its fountain, and that which is cut off dries up. Thus also the Church, shone over with the light of the Lord, sheds forth her rays over the whole world, yet it is one light which is everywhere diffused, nor is the unity of the body separated. Her fruitful abundance spreads her branches over the whole world. She broadly expands her rivers, liberally flowing, yet her head is one, her source one; and she is one mother, plentiful in the results of fruitfulness: from her womb we are born, by her milk we are nourished, by her spirit we are animated. 6. The spouse of Christ cannot be adulterous; she is uncorrupted and pure. She knows one home; she guards with chaste modesty the sanctity of one couch. She keeps us for God. She appoints the sons whom she has born for the kingdom. Whoever is separated from the Church and is joined to an adulteress, is separated from the promises of the Church; nor can he who forsakes the Church of Christ attain to the rewards of Christ. He is a stranger; he is profane; he is an enemy.
He can no longer have God for his Father, who has not the Church for his mother. If any one could escape who was outside the ark of Noah, then he also may escape who shall be outside of the Church. The Lord warns, saying, “He who is not with me is against me, and he who gathereth not with me scattereth. ” He who breaks the peace and the concord of Christ, does so in opposition to Christ; he who gathereth elsewhere than in the Church, scatters the Church of Christ. The Lord says, “I and the Father are one;” and again it is written of the Father, and of the Son, and of the Holy Spirit, “And these three are one. ” And does any one believe that this unity which thus comes from the divine strength and coheres in celestial sacraments, can be divided in the Church, and can be separated by the parting asunder of opposing wills? He who does not hold this unity does not hold God’s law, does not hold the faith of the Father and the Son, does not hold life and salvation. 7. This sacrament of unity, this bond of a concord inseparably cohering, is set forth where in the Gospel the coat of the Lord Jesus Christ is not at all divided nor cut, but is received as an entire garment, and is possessed as an uninjured and undivided robe by those who cast lots concerning Christ’s garment, who should rather put on Christ. Holy Scripture speaks, saying, “But of the coat, because it was not sewed, but woven from the top throughout, they said one to another, Let us not rend it, but cast lots whose it shall be. ” That coat bore with it an unity that came down from the top, that is, that came from heaven and the Father, which was not to be at all rent by the receiver and the possessor, but without separation we obtain a whole and substantial entireness. He cannot possess the garment of Christ who parts and divides the Church of Christ. On the other hand, again, when at Solomon’s death his kingdom and people were divided, Abijah the prophet, meeting Jeroboam the king in the field, divided his garment into twelve sections, saying, “Take thee ten pieces; for thus saith the Lord, Behold, I will rend the kingdom out of the hand of Solomon, and I will give ten sceptres unto thee; and two sceptres shall be unto him for my servant David’s sake, and for Jerusalem, the city which I have chosen to place my name there. ” As the twelve tribes of Israel were divided, the prophet Abijah rent his garment. But because Christ’s people cannot be rent, His robe, woven and united throughout, is not divided by those who possess it; undivided, united, connected, it shows the coherent concord of our people who put on Christ. By the sacrament and sign of His garment, He has declared the unity of the Church. 8. Who, then, is so wicked and faithless, who is so insane with the madness of discord, that either he should believe that the unity of God can be divided, or should dare to rend it—the garment of the Lord—the Church of Christ? He Himself in His Gospel warns us, and teaches, saying, “And there shall be one flock and one shepherd. ” And does any one believe that in one place there can be either many shepherds or many flocks?
The Apostle Paul, moreover, urging upon us this same unity, beseeches and exhorts, saying, “I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you; but that ye be joined together in the same mind and in the same judgment. ” And again, he says, “Forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace. ” Do you think that you can stand and live if you withdraw from the Church, building for yourself other homes and a different dwelling, when it is said to Rahab, in whom was prefigured the Church, “Thy father, and thy mother, and thy brethren, and all the house of thy father, thou shalt gather unto thee into thine house; and it shall come to pass, whosoever shall go abroad beyond the door of thine house, his blood shall be upon his own head? ” Also, the sacrament of the passover contains nothing else in the law of the Exodus than that the lamb which is slain in the figure of Christ should be eaten in one house. God speaks, saying, “In one house shall ye eat it; ye shall not send its flesh abroad from the house. ” The flesh of Christ, and the holy of the Lord, cannot be sent abroad, nor is there any other home to believers but the one Church. This home, this household of unanimity, the Holy Spirit designates and points out in the Psalms, saying, “God, who maketh men to dwell with one mind in a house. ” In the house of God, in the Church of Christ, men dwell with one mind, and continue in concord and simplicity. 9. Therefore also the Holy Spirit came as a dove, a simple and joyous creature, not bitter with gall, not cruel in its bite, not violent with the rending of its claws, loving human dwellings, knowing the association of one home; when they have young, bringing forth their young together; when they fly abroad, remaining in their flights by the side of one another, spending their life in mutual intercourse, acknowledging the concord of peace with the kiss of the beak, in all things fulfilling the law of unanimity. This is the simplicity that ought to be known in the Church, this is the charity that ought to be attained, that so the love of the brotherhood may imitate the doves, that their gentleness and meekness may be like the lambs and sheep. What does the fierceness of wolves do in the Christian breast? What the savageness of dogs, and the deadly venom of serpents, and the sanguinary cruelty of wild beasts? We are to be congratulated when such as these are separated from the Church, lest they should lay waste the doves and sheep of Christ with their cruel and envenomed contagion. Bitterness cannot consist and be associated with sweetness, darkness with light, rain with clearness, battle with peace, barrenness with fertility, drought with springs, storm with tranquillity. Let none think that the good can depart from the Church. The wind does not carry away the wheat, nor does the hurricane uproot the tree that is based on a solid root. The light straws are tossed about by the tempest, the feeble trees are overthrown by the onset of the whirlwind.
The Apostle John execrates and severely assails these, when he says, “They went forth from us, but they were not of us; for if they had been of us, surely they would have continued with us. ” 10. Hence heresies not only have frequently been originated, but continue to be so; while the perverted mind has no peace—while a discordant faithlessness does not maintain unity. But the Lord permits and suffers these things to be, while the choice of one’s own liberty remains, so that while the discrimination of truth is testing our hearts and our minds, the sound faith of those that are approved may shine forth with manifest light. The Holy Spirit forewarns and says by the apostle, “It is needful also that there should be heresies, that they which are approved may be made manifest among you. ” Thus the faithful are approved, thus the perfidious are detected; thus even here, before the day of judgment, the souls of the righteous and of the unrighteous are already divided, and the chaff is separated from the wheat. These are they who of their own accord, without any divine arrangement, set themselves to preside among the daring strangers assembled, who appoint themselves prelates without any law of ordination, who assume to themselves the name of bishop, although no one gives them the episcopate; whom the Holy Spirit points out in the Psalms as sitting in the seat of pestilence, plagues, and spots of the faith, deceiving with serpent’s tongue, and artful in corrupting the truth, vomiting forth deadly poisons from pestilential tongues; whose speech doth creep like a cancer, whose discourse forms a deadly poison in the heart and breast of every one. 11. Against people of this kind the Lord cries; from these He restrains and recalls His erring people, saying, “Hearken not unto the words of the false prophets; for the visions of their hearts deceive them. They speak, but not out of the mouth of the Lord. They say to those who cast away the word of God, Ye shall have peace, and every one that walketh after his own will. Every one who walketh in the error of his heart, no evil shall come upon him. I have not spoken to them, yet they prophesied. If they had stood on my foundation ( substantia , ὑποστάσει ), and had heard my words, and taught my people, I would have turned them from their evil thoughts. ” Again, the Lord points out and designates these same, saying, “They have forsaken me, the fountain of living waters, and have hewed them out broken cisterns which can hold no water. ” Although there can be no other baptism but one, they think that they can baptize; although they forsake the fountain of life, they promise the grace of living and saving water. Men are not washed among them, but rather are made foul; nor are sins purged away, but are even accumulated. Such a nativity does not generate sons to God, but to the devil. By a falsehood they are born, and they do not receive the promises of truth. Begotten of perfidy, they lose the grace of faith. They cannot attain to the reward of peace, since they have broken the Lord’s peace with the madness of discord. 12. Nor let any deceive themselves by a futile interpretation, in respect of the Lord having said, “Wheresoever two or three are gathered together in my name, there am I in the midst of them.
” Corrupters and false interpreters of the Gospel quote the last words, and lay aside the former ones, remembering part, and craftily suppressing part: as they themselves are separated from the Church, so they cut off the substance of one section. For the Lord, when He would urge unanimity and peace upon His disciples, said, “I say unto you, That if two of you shall agree on earth touching anything that ye shall ask, it shall be given you by my Father which is in heaven. For wheresoever two or three are gathered together in my name, I am with them;” showing that most is given, not to the multitude, but to the unanimity of those that pray. “If,” He says, “two of you shall agree on earth:” He placed agreement first; He has made the concord of peace a prerequisite; He taught that we should agree firmly and faithfully. But how can he agree with any one who does not agree with the body of the Church itself, and with the universal brotherhood? How can two or three be assembled together in Christ’s name, who, it is evident, are separated from Christ and from His Gospel? For we have not withdrawn from them, but they from us; and since heresies and schisms have risen subsequently, from their establishment for themselves of diverse places of worship, they have forsaken the Head and Source of the truth. But the Lord speaks concerning His Church, and to those also who are in the Church He speaks, that if they are in agreement, if according to what He commanded and admonished, although only two or three gathered together with unanimity should pray—though they be only two or three—they may obtain from the majesty of God what they ask. “Wheresoever two or three are gathered together in my name, I,” says He, “am with them;” that is, with the simple and peaceable—with those who fear God and keep God’s commandments. With these, although only two or three, He said that He was, in the same manner as He was with the three youths in the fiery furnace; and because they abode towards God in simplicity, and in unanimity among themselves, He animated them, in the midst of the surrounding flames, with the breath of dew: in the way in which, with the two apostles shut up in prison, because they were simple-minded and of one mind, He Himself was present; He Himself, having loosed the bolts of the dungeon, placed them again in the market-place, that they might declare to the multitude the word which they faithfully preached. When, therefore, in His commandments He lays it down, and says, “Where two or three are gathered together in my name, I am with them,” He does not divide men from the Church, seeing that He Himself ordained and made the Church; but rebuking the faithless for their discord, and commending peace by His word to the faithful, He shows that He is rather with two or three who pray with one mind, than with a great many who differ, and that more can be obtained by the discordant prayer of a few, than by the discordant supplication of many. 13. Thus, also, when He gave the law of prayer, He added, saying, “And when ye stand praying, forgive, if ye have ought against any; that your Father also which is in heaven may forgive you your trespasses.
” And He calls back from the altar one who comes to the sacrifice in strife, and bids him first agree with his brother, and then return with peace and offer his gift to God: for God had not respect unto Cain’s offerings; for he could not have God at peace with him, who through envious discord had not peace with his brother. What peace, then, do the enemies of the brethren promise to themselves? What sacrifices do those who are rivals of the priests think that they celebrate? Do they deem that they have Christ with them when they are collected together, who are gathered together outside the Church of Christ? 14. Even if such men were slain in confession of the Name, that stain is not even washed away by blood: the inexpiable and grave fault of discord is not even purged by suffering. He cannot be a martyr who is not in the Church; he cannot attain unto the kingdom who forsakes that which shall reign there. Christ gave us peace; He bade us be in agreement, and of one mind. He charged the bonds of love and charity to be kept uncorrupted and inviolate; he cannot show himself a martyr who has not maintained brotherly love. Paul the apostle teaches this, and testifies, saying, “And though I have faith, so that I can remove mountains, and have not charity, I am nothing. And though I give all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity is magnanimous; charity is kind; charity envieth not; charity acteth not vainly, is not puffed up, is not easily provoked, thinketh no evil; loveth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth. ” “Charity,” says he, “never faileth. ” For she will ever be in the kingdom, she will endure for ever in the unity of a brotherhood linked to herself. Discord cannot attain to the kingdom of heaven; to the rewards of Christ, who said, “This is my commandment, that ye love one another, even as I have loved you:” he cannot attain who has violated the love of Christ by faithless dissension. He who has not charity has not God. The word of the blessed Apostle John is: “God,” saith he, “is love; and he that dwelleth in love dwelleth in God, and God dwelleth in him. ” They cannot dwell with God who would not be of one mind in God’s Church. Although they burn, given up to flames and fires, or lay down their lives, thrown to the wild beasts, that will not be the crown of faith, but the punishment of perfidy; nor will it be the glorious ending of religious valour, but the destruction of despair. Such a one may be slain; crowned he cannot be. He professes himself to be a Christian in such a way as the devil often feigns himself to be Christ, as the Lord Himself forewarns us, and says, “Many shall come in my name, saying, I am Christ, and shall deceive many. ” As he is not Christ, although he deceives in respect of the name; so neither can he appear as a Christian who does not abide in the truth of His Gospel and of faith. 15.
For both to prophesy and to cast out devils, and to do great acts upon the earth is certainly a sublime and an admirable thing; but one does not attain the kingdom of heaven although he is found in all these things, unless he walks in the observance of the right and just way. The Lord denounces, and says, “Many shall say to me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. ” There is need of righteousness, that one may deserve well of God the Judge; we must obey His precepts and warnings, that our merits may receive their reward. The Lord in His Gospel, when He would direct the way of our hope and faith in a brief summary, said, “The Lord thy God is one God: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength. This is the first commandment; and the second is like unto it: Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets. ” He taught, at the same time, love and unity by His instruction. He has included all the prophets and the law in two precepts. But what unity does he keep, what love does he maintain or consider, who, savage with the madness of discord, divides the Church, destroys the faith, disturbs the peace, dissipates charity, profanes the sacrament? 16. This evil, most faithful brethren, had long ago begun, but now the mischievous destruction of the same evil has increased, and the envenomed plague of heretical perversity and schisms has begun to spring forth and shoot anew; because even thus it must be in the decline of the world, since the Holy Spirit foretells and forewarns us by the apostle, saying, “In the last days,” says he, “perilous times shall come, and men shall be lovers of their own selves, proud, boasters, covetous, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, hating the good, traitors, heady, high-minded, lovers of pleasures more than lovers of God, having a sort of form of religion, but denying the power thereof. Of this sort are they who creep into houses, and lead captive silly women laden with sins, which are led away with divers lusts; ever learning, and never coming to the knowledge of the truth. And as Jannes and Jambres withstood Moses, so do these also resist the truth; but they shall proceed no further, for their folly shall be manifest unto all men, even as theirs also was. ” Whatever things were predicted are fulfilled; and as the end of the world is approaching, they have come for the probation as well of the men as of the times. Error deceives as the adversary rages more and more; senselessness lifts up, envy in flames, covetousness makes blind, impiety depraves, pride puffs up, discord exasperates, anger hurries headlong. 17. Yet let not the excessive and headlong faithlessness of many move or disturb us, but rather strengthen our faith in the truthfulness which has foretold the matter.
As some have become such, because these things were predicted beforehand, so let other brethren beware of matters of a like kind, because these also were predicted beforehand, even as the Lord instructs us, and says, “But take ye heed: behold, I have told you all things. ” Avoid, I beseech you, brethren, men of this kind, and drive away from your side and from your ears, as if it were the contagion of death, their mischievous conversation; as it is written, “Hedge thine ears about with thorns, and refuse to hear a wicked tongue. ” And again, “Evil communications corrupt good manners. ” The Lord teaches and warns us to depart from such. He saith, “They are blind leaders of the blind; and if the blind lead the blind, they shall both fall into the ditch. ” Such a one is to be turned away from and avoided, whosoever he may be, that is separated from the Church. Such a one is perverted and sins, and is condemned of his own self. Does he think that he has Christ, who acts in opposition to Christ’s priests, who separates himself from the company of His clergy and people? He bears arms against the Church, he contends against God’s appointment. An enemy of the altar, a rebel against Christ’s sacrifice, for the faith faithless, for religion profane, a disobedient servant, an impious son, a hostile brother, despising the bishops, and forsaking God’s priests, he dares to set up another altar, to make another prayer with unauthorized words, to profane the truth of the Lord’s offering by false sacrifices, and not to know that he who strives against the appointment of God, is punished on account of the daring of his temerity by divine visitation. 18. Thus Korah, Dathan, and Abiram, who endeavoured to claim to themselves the power of sacrificing in opposition to Moses and Aaron the priest, underwent immediate punishment for their attempts. The earth, breaking its fastenings, gaped open into a deep gulf, and the cleft of the receding ground swallowed up the men standing and living. Nor did the anger of the indignant God strike only those who had been the movers (of the sedition); but two hundred and fifty sharers and associates of that madness besides, who had been mingled with them in that boldness, the fire that went out from the Lord consumed with a hasty revenge; doubtless to admonish and show that whatever those wicked men had endeavoured, in order by human will to overthrow God’s appointment, had been done in opposition to God. Thus also Uzziah the king,—when he bare the censer and violently claimed to himself to sacrifice against God’s law, and when Azariah the priest withstood him, would not be obedient and yield,—was confounded by the divine indignation, and was polluted upon his forehead by the spot of leprosy: he was marked by an offended Lord in that part of his body where they are signed who deserve well of the Lord. And the sons of Aaron, who placed strange fire upon the altar, which the Lord had not commanded, were at once extinguished in the presence of an avenging Lord. 19. These, doubtless, they imitate and follow, who, despising God’s tradition, seek after strange doctrines, and bring in teachings of human appointment, whom the Lord rebukes and reproves in His Gospel, saying, “Ye reject the commandment of God, that ye may keep your own tradition.
” This is a worse crime than that which the lapsed seem to have fallen into, who nevertheless, standing as penitents for their crime, beseech God with full satisfactions. In this case, the Church is sought after and entreated; in that case, the Church is resisted: here it is possible that there has been necessity; there the will is engaged in the wickedness: on the one hand, he who has lapsed has only injured himself; on the other, he who has endeavoured to cause a heresy or a schism has deceived many by drawing them with him. In the former, it is the loss of one soul; in the latter, the risk of many. Certainly the one both understands that he has sinned, and laments and bewails it; the other, puffed up in his heart, and pleasing himself in his very crimes, separates sons from their Mother, entices sheep from their shepherd, disturbs the sacraments of God; and while the lapsed has sinned but once, he sins daily. Finally, the lapsed, who has subsequently attained to martyrdom, may receive the promises of the kingdom; while the other, if he have been slain without the Church, cannot attain to the rewards of the Church. 20. Nor let any one marvel, beloved brethren, that even some of the confessors advance to these lengths, and thence also that some others sin thus wickedly, thus grievously. For neither does confession make a man free from the snares of the devil, nor does it defend a man who is still placed in the world, with a perpetual security from temptations, and dangers, and onsets, and attacks of the world; otherwise we should never see in confessors those subsequent frauds, and fornications, and adulteries, which now with groans and sorrow we witness in some. Whosoever that confessor is, he is not greater, or better, or dearer to God than Solomon, who, although so long as he walked in God’s ways, retained that grace which he had received from the Lord, yet after he forsook the Lord’s way he lost also then Lord’s grace. And therefore it is written, “Hold fast that which thou hast, lest another take thy crown. ” But assuredly the Lord would not threaten that the crown of righteousness might be taken away, were it not that, when righteousness departs, the crown must also depart. 21. Confession is the beginning of glory, not the full desert of the crown; nor does it perfect our praise, but it initiates our dignity; and since it is written, “He that endureth to the end, the same shall be saved,” whatever has been before the end is a step by which we ascend to the summit of salvation, not a terminus wherein the full result of the ascent is already gained. He is a confessor; but after confession his peril is greater, because the adversary is more provoked. He is a confessor; for this cause he ought the more to stand on the side of the Lord’s Gospel, since he has by the Gospel attained glory from the Lord. For the Lord says, “To whom much is given, of him much shall be required; and to whom more dignity is ascribed, of him more service is exacted. ” Let no one perish by the example of a confessor; let no one learn injustice, let no one learn arrogance, let no one learn treachery, from the manners of a confessor.
He is a confessor, let him be lowly and quiet; let him be in his doings modest with discipline, so that he who is called a confessor of Christ may imitate Christ whom he confesses. For since He says, “Whosoever exalteth himself shall be abased, and he who humbleth himself shall be exalted;” and since He Himself has been exalted by the Father, because as the Word, and the strength, and the wisdom of God the Father, He humbled Himself upon earth, how can He love arrogance, who even by His own law enjoined upon us humility, and Himself received the highest name from the Father as the reward of His humility? He is a confessor of Christ, but only so if the majesty and dignity of Christ be not afterwards blasphemed by him. Let not the tongue which has confessed Christ be evil-speaking; let it not be turbulent, let it not be heard jarring with reproaches and quarrels, let it not after words of praise, dart forth serpents’ venom against the brethren and God’s priests. But if one shall have subsequently been blameworthy and obnoxious; if he shall have wasted his confession by evil conversation; if he shall have stained his life by disgraceful foulness; if, finally, forsaking the Church in which he has become a confessor, and severing the concord of unity, he shall have exchanged his first faith for a subsequent unbelief, he may not flatter himself on account of his confession that he is elected to the reward of glory, when from this very fact his deserving of punishment has become the greater. 22. For the Lord chose Judas also among the apostles, and yet afterwards Judas betrayed the Lord. Yet not on that account did the faith and firmness of the apostles fail, because the traitor Judas failed from their fellowship: so also in the case in question the holiness and dignity of confessors is not forthwith diminished, because the faith of some of them is broken. The blessed Apostle Paul in his epistle speaks in this manner: “For what if some of them fall away from the faith, shall their unbelief make the faith of God without effect? God forbid: for God is true, though every man be a liar. ” The greater and better part of the confessors stand firm in the strength of their faith, and in the truth of the law and discipline of the Lord; neither do they depart from the peace of the Church, who remember that they have obtained grace in the Church by the condescension of God; and by this very thing they obtain a higher praise of their faith, that they have separated from the faithlessness of those who have been associated with them in the fellowship of confession, and withdrawn from the contagion of crime. Illuminated by the true light of the Gospel, shone upon with the Lord’s pure and white brightness, they are as praiseworthy in maintaining the peace of Christ, as they have been victorious in their combat with the devil. 23. I indeed desire, beloved brethren, and I equally endeavour and exhort, that if it be possible, none of the brethren should perish, and that our rejoicing Mother may enclose in her bosom the one body of a people at agreement.
Yet if wholesome counsel cannot recall to the way of salvation certain leaders of schisms and originators of dissensions, who abide in blind and obstinate madness, yet do you others, if either taken in simplicity, or induced by error, or deceived by some craftiness of misleading cunning, loose yourselves from the nets of deceit, free your wandering steps from errors, acknowledge the straight way of the heavenly road. The word of the witnessing apostle is: “We command you,” says he, “in the name of our Lord Jesus Christ, that ye withdraw yourselves from all brethren that walk disorderly, and not after the tradition that they have received from us. ” And again he says, “Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them. ” We must withdraw, nay rather must flee, from those who fall away, lest, while any one is associated with those who walk wickedly, and goes on in ways of error and of sin, he himself also, wandering away from the path of the true road, should be found in like guilt. God is one, and Christ is one, and His Church is one, and the faith is one, and the people is joined into a substantial unity of body by the cement of concord. Unity cannot be severed; nor can one body be separated by a division of its structure, nor torn into pieces, with its entrails wrenched asunder by laceration. Whatever has proceeded from the womb cannot live and breathe in its detached condition, but loses the substance of health. 24. The Holy Spirit warns us, and says, “What man is he that desireth to live, and would fain see good days? Refrain thy tongue from evil, and thy lips that they speak no guile. Eschew evil, and do good; seek peace, and ensue it. ” The son of peace ought to seek peace and ensue it. He who knows and loves the bond of charity, ought to refrain his tongue from the evil of dissension. Among His divine commands and salutary teachings, the Lord, when He was now very near to His passion, added this one, saying, “Peace I leave with you, my peace I give unto you. ” He gave this to us as an heritage; He promised all the gifts and rewards of which He spoke through the preservation of peace. If we are fellow-heirs with Christ, let us abide in the peace of Christ; if we are sons of God, we ought to be peacemakers. “Blessed,” says He, “are the peacemakers; for they shall be called the sons of God. ” It behoves the sons of God to be peacemakers, gentle in heart, simple in speech, agreeing in affection, faithfully linked to one another in the bonds of unanimity. 25. This unanimity formerly prevailed among the apostles; and thus the new assembly of believers, keeping the Lord’s commandments, maintained its charity. Divine Scripture proves this, when it says, “But the multitude of them which believed were of one heart and of one soul. ” And again: “These all continued with one mind in prayer with the women, and Mary the mother of Jesus, and with His brethren. ” And thus they prayed with effectual prayers; thus they were able with confidence to obtain whatever they asked from the Lord’s mercy. 26. But in us unanimity is diminished in proportion as liberality of working is decayed.
Then they used to give for sale houses and estates; and that they might lay up for themselves treasures in heaven, presented to the apostles the price of them, to be distributed for the use of the poor. But now we do not even give the tenths from our patrimony; and while our Lord bids us sell, we rather buy and increase our store. Thus has the vigour of faith dwindled away among us; thus has the strength of believers grown weak. And therefore the Lord, looking to our days, says in His Gospel, “When the Son of man cometh, think you that He shall find faith on the earth? ” We see that what He foretold has come to pass. There is no faith in the fear of God, in the law of righteousness, in love, in labour; none considers the fear of futurity, and none takes to heart the day of the Lord, and the wrath of God, and the punishments to come upon unbelievers, and the eternal torments decreed for the faithless. That which our conscience would fear if it believed, it fears not because it does not at all believe. But if it believed, it would also take heed; and if it took heed, it would escape. 27. Let us, beloved brethren, arouse ourselves as much as we can; and breaking the slumber of our ancient listlessness, let us be watchful to observe and to do the Lord’s precepts. Let us be such as He Himself has bidden us to be, saying, “Let your loins be girt, and your lamps burning; and ye yourselves like unto men that wait for their Lord, when He shall come from the wedding, that when He cometh and knocketh, they may open to Him. Blessed are those servants whom their Lord, when He cometh, shall find watching. ” We ought to be girt about, lest, when the day of setting forth comes, it should find us burdened and entangled. Let our light shine in good works, and glow in such wise as to lead us from the night of this world to the daylight of eternal brightness. Let us always with solicitude and caution wait for the sudden coming of the Lord, that when He shall knock, our faith may be on the watch, and receive from the Lord the reward of our vigilance. If these commands be observed, if these warnings and precepts be kept, we cannot be overtaken in slumber by the deceit of the devil; but we shall reign with Christ in His kingdom as servants that watch.
Treatise II. On the Dress of Virgins. Argument . —Cyprian Celebrates the Praises of Discipline, and Proves Its Usefulness from Scripture. Then, Describing the Glory, Honour, and Merits of Virginity, and of Those Who Had Vowed and Dedicated Their Virginity to Christ, He Teaches that Continence Not Only Consists in Fleshly Purity, But Also in Seemliness of Dress and Ornament, and that Even Wealth Did Not Excuse Superfluous Care for Dress on the Part of Those Who Had Already Renounced the World. Rather, Since the Apostle Prescribes Even to Married Women a Dress to Be Regulated by Fitting Limits, Moderation Ought Even More to Be Observed by a Virgin. Therefore, Even If She Be Wealthy, She Should Consider Certainly How to Use Wealth, But for Good Purposes, for Those Things Which God Has Commanded, to Wit, for Being Spent on the Poor. Moreover, Also, He Forbids to Virgins Those Things Which Had Negligently Come into Use, as Being Present at Weddings, as Well as Going to Promiscuous Bathing-Places. Finally, in a Brief Epilogue, Declaring What Benefit the Virtue of Continency Affords, and What Evil It is Without, He Concludes the Book. 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 ye perish from the right way, when His wrath is quickly kindled against you. ” And again: “But unto the ungodly saith God, “Why dost thou preach my laws, and takest my covenant into thy mouth? Whereas thou hatest discipline, and hast cast my words behind thee. ” And again we read: “He that casteth away discipline is miserable. ” And from Solomon we have received the mandates of wisdom, warning us: “My son, despise not thou the discipline of the Lord, nor faint when thou art rebuked of Him: for whom the Lord loveth He correcteth. ” 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. ” 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 laver 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, “Ye are not your own, for ye are bought with a great price; glorify and bear God in your body. ” 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, lest He should be offended, and forsake the temple which He inhabits. The words of the Lord giving health and teaching, as well curing as warning, are: “Behold, thou art made whole: sin no more, lest a worse thing come unto thee. ” He gives the course of life, He gives the law of innocency after He has conferred health, nor suffers the man afterwards to wander with free and unchecked reins, but more severely threatens him who is again enslaved by those same things of which he had been healed, because it is doubtless a smaller fault to have sinned before, while as yet you had not known God’s discipline; but there is no further pardon for sinning after you have begun to know God. And, indeed, let as well men as women, as well boys as girls; let each sex and every age observe this, and take care in this respect, according to the religion and faith which they owe to God, that what is received holy and pure from the condescension of the Lord be preserved with a no less anxious fear. 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.
” 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 whithersoever He goeth. ” 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. 5. But if continency follows Christ, and virginity is destined for the kingdom of God, what have they to do with earthly dress, and with ornaments, wherewith while they are striving to please men they offend God? Not considering that it is declared, “They who please men are put to confusion, because God hath despised them;” and that Paul also has gloriously and sublimely uttered, “If I yet pleased men, I should not be the servant of Christ. ” But continence and modesty consist not alone in purity of the flesh, but also in seemliness, as well as in modesty of dress and adornment; so that, according to the apostle, she who is unmarried may be holy both in body and in spirit. Paul instructs and teaches us, saying, “He that is unmarried careth for the things of the Lord, how he may please God: but he who has contracted marriage careth for the things which are of this world, how he may please his wife. So both the virgin and the unmarried woman consider those things which are the Lord’s, that they may be holy both in body and spirit. ” A virgin ought not only to be so, but also to be perceived and believed to be so: no one on seeing a virgin should be in any doubt as to whether she is one. Perfectness should show itself equal in all things; nor should the dress of the body discredit the good of the mind. Why should she walk out adorned? Why with dressed hair, as if she either had or sought for a husband? Rather let her dread to please if she is a virgin; and let her not invite her own risk, if she is keeping herself for better and divine things. They who have not a husband whom they profess that they please, should persevere, sound and pure not only in body, but also in spirit. For it is not right that a virgin should have her hair braided for the appearance of her beauty, or boast of her flesh and of its beauty, when she has no struggle greater than that against her flesh, and no contest more obstinate than that of conquering and subduing the body. 6. Paul proclaims in a loud and lofty voice, “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. ” And yet a virgin in the Church glories concerning her fleshly appearance and the beauty of her body! Paul adds, and says, “For they that are Christ’s have crucified their flesh, with its faults and lusts. ” And she who professes to have renounced the lusts and vices of the flesh, is found in the midst of those very things which she has renounced!
Virgin, thou art taken, thou art exposed, thou boastest one thing and affectest another. You sprinkle yourself with the stains of carnal concupiscence, although you are a candidate of purity and modesty. “Cry,” says the Lord to Isaiah, “All flesh is grass, and all the glory of it as the flower of the grass: the grass withereth, and the flower fadeth; but the word of the Lord endureth for ever. ” It is becoming for no Christian, and especially it is not becoming for a virgin, to regard any glory and honour of the flesh, but only to desire the word of God, to embrace benefits which shall endure for ever. Or, if she must glory in the flesh, then assuredly let her glory when she is tortured in confession of the name; when a woman is found to be stronger than the tortures; when she suffers fire, or the cross, or the sword, or the wild beasts, that she may be crowned. These are the precious jewels of the flesh, these are the better ornaments of the body. 7. But there are some rich women, and wealthy in the fertility of means, who prefer their own wealth, and contend that they ought to use these blessings. Let them know first of all that she is rich who is rich in God; that she is wealthy who is wealthy in Christ; that those are blessings which are spiritual, divine, heavenly, which lead us to God, which abide with us in perpetual possession with God. But whatever things are earthly, and have been received in this world, and will remain here with the world, ought so to be contemned even as the world itself is contemned, whose pomps and delights we have already renounced when by a blessed passage we came to God. John stimulates and exhorts us, witnessing with a spiritual and heavenly voice. “Love not the world,” says he, “neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, is lust of the flesh, and the lust of the eyes, and the pride of life, which is not from the Father, but is of the lust of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever, even as God also abideth for ever. ” Therefore eternal and divine things are to be followed, and all things must be done after the will of God, that we may follow the divine footsteps and teachings of our Lord, who warned us, and said, “I came down from heaven, not to do my own will, but the will of Him that sent me. ” But if the servant is not greater than his lord, and he that is freed owes obedience to his deliverer, we who desire to be Christians ought to imitate what Christ said and did. It is written, and it is read and heard, and is celebrated for our example by the Church’s mouth, “He that saith he abideth in Christ, ought himself also so to walk even as He walked. ” Therefore we must walk with equal steps; we must strive with emulous walk. Then the following of truth answers to the faith of our name, and a reward is given to the believer, if what is believed is also done. 8.
You call yourself wealthy and rich; but Paul meets your riches, and with his own voice prescribes for the moderating of your dress and ornament within a just limit. “Let women,” said he, “adorn themselves with shamefacedness and sobriety, not with broidered hair, nor gold, nor pearls, nor costly array, but as becometh women professing chastity, with a good conversation. ” Also Peter consents to these same precepts, and says, “Let there be in the woman not the outward adorning of array, or gold, or apparel, but the adorning of the heart. ” But if these also warn us that the women who are accustomed to make an excuse for their dress by reference to their husband, should be restrained and limited by religious observance to the Church’s discipline, how much more is it right that the virgin should keep that observance, who has no excuse for adorning herself, nor can the deceitfulness of her fault be laid upon another, but she herself remains in its guilt! 9. You say that you are wealthy and rich. But not everything that can be done ought also to be done; nor ought the broad desires that arise out of the pride of the world to be extended beyond the honour and modesty of virginity; since it is written, “All things are lawful, but all things are not expedient: all things are lawful, but all things edify not. ” For the rest, if you dress your hair sumptuously, and walk so as to draw attention in public, and attract the eyes of youth upon you, and draw the sighs of young men after you, nourish the lust of concupiscence, and inflame the fuel of sighs, so that, although you yourself perish not, yet you cause others to perish, and offer yourself, as it were, a sword or poison to the spectators; you cannot be excused on the pretence that you are chaste and modest in mind. Your shameful dress and immodest ornament accuse you; nor can you be counted now among Christ’s maidens and virgins, since you live in such a manner as to make yourselves objects of desire. 10. You say that you are wealthy and rich; but it becomes not a virgin to boast of her riches, since Holy Scripture says, “What hath pride profited us? or what benefit hath the vaunting of riches conferred upon us? And all these things have passed away like a shadow. ” And the apostle again warns us, and says, “And they that buy, as though they bought not; and they that possess, as though they possessed not; and they that use this world, as though they used it not. For the fashion of this world passeth away. ” Peter also, to whom the Lord commends His sheep to be fed and guarded, on whom He placed and founded the Church, says indeed that he has no silver and gold, but says that he is rich in the grace of Christ—that he is wealthy in his faith and virtue—wherewith he performed many great works with miracle, wherewith he abounded in spiritual blessings to the grace of glory. These riches, this wealth, she cannot possess, who had rather be rich to this world than to Christ. 11. You say that you are wealthy and rich, and you think that you should use those things which God has willed you to possess. Use them, certainly, but for the things of salvation; use them, but for good purposes; use them, but for those things which God has commanded, and which the Lord has set forth.
Let the poor feel that you are wealthy; let the needy feel that you are rich. Lend your estate to God; give food to Christ. Move Him by the prayers of many to grant you to carry out the glory of virginity, and to succeed in coming to the Lord’s rewards. There entrust your treasures, where no thief digs through, where no insidious plunderer breaks in. Prepare for yourself possessions; but let them rather be heavenly ones, where neither rust wears out, nor hail bruises, nor sun burns, nor rain spoils your fruits constant and perennial, and free from all contact of worldly injury. For in this very matter you are sinning against God, if you think that riches were given you by Him for this purpose, to enjoy them thoroughly, without a view to salvation. For God gave man also a voice; and yet love-songs and indecent things are not on that account to be sung. And God willed iron to be for the culture of the earth, but not on that account must murders be committed. Or because God ordained incense, and wine, and fire, are we thence to sacrifice to idols? Or because the flocks of cattle abound in your fields, ought you to immolate victims and offerings to the gods? Otherwise a large estate is a temptation, unless the wealth minister to good uses; so that every man, in proportion to his wealth, ought by his patrimony rather to redeem his transgressions than to increase them. 12. The characteristics of ornaments, and of garments, and the allurements of beauty, are not fitting for any but prostitutes and immodest women; and the dress of none is more precious than of those whose modesty is lowly. Thus in the Holy Scriptures, by which the Lord wished us to be both instructed and admonished, the harlot city is described more beautifully arrayed and adorned, and with her ornaments; and the rather on account of those very ornaments about to perish. “And there came,” it is said, “one of the seven angels, which had the seven phials, and talked with me, saying, Come hither, I will show thee the judgment of the great whore, that sitteth upon many waters, with whom the kings of the earth have committed fornication. And he carried me away in spirit; and I saw a woman sit upon a beast, and that woman was arrayed in a purple and scarlet mantle, and was adorned with gold, and precious stones, and pearls, having a golden cup in her hand, full of curses, and filthiness, and fornication of the whole earth. ” Let chaste and modest virgins avoid the dress of the unchaste, the manners of the immodest, the ensigns of brothels, the ornaments of harlots. 13. Moreover Isaiah, full of the Holy Spirit, cries out and chides the daughters of Sion, corrupted with gold, and silver, and raiment, and rebukes them, affluent as they were in pernicious wealth, and departing from God for the sake of the world’s delights. “The daughters of Sion,” says he, “are haughty, and walk with stretched-out neck and beckoning of the eyes, trailing their gowns as they go, and mincing with their feet. And God will humble the princely daughters of Sion, and the Lord will unveil their dress; and the Lord will take away the glory of their apparel, and their ornaments, and their hair, and their curls, and their round tires like the moon, and their crisping-pins, and their bracelets, and their clusters of pearls, and their armlets and rings, and earrings, and silks woven with gold and hyacinth.
And instead of a sweet smell there shall be dust; and thou shalt be girt with a rope instead of with a girdle; and for a golden ornament of thy head thou shalt have baldness. ” This God blames, this He marks out: hence He declares that virgins are corrupted; hence, that they have departed from the true and divine worship. Lifted up, they have fallen; with their heads adorned, they merited dishonour and disgrace. Having put on silk and purple, they cannot put on Christ; adorned with gold, and pearls, and necklaces, they have lost the ornaments of the heart and spirit. Who would not execrate and avoid that which has been the destruction of another? Who would desire and take up that which has served as the sword and weapon for the death of another? If he who had drunk should die by draining the cup, you would know that what he had drunk was poison; if, on taking food, he who had taken it were to perish, you would know that what, when taken could kill, was deadly; nor would you eat or drink of that whence you had before seen that others had perished. Now what ignorance of truth is it, what madness of mind, to wish for that which both has hurt and always will hurt and to think that you yourself will not perish by those means whereby you know that others have perished! 14. For God neither made the sheep scarlet or purple, nor taught the juices of herbs and shell-fish to dye and colour wool, nor arranged necklaces with stones set in gold, and with pearls distributed in a woven series or numerous cluster, wherewith you would hide the neck which He made; that what God formed in man may be covered, and that may be seen upon it which the devil has invented in addition. Has God willed that wounds should be made in the ears, wherewith infancy, as yet innocent, and unconscious of worldly evil, may be put to pain, that subsequently from the scars and holes of the ears precious beads may hang, heavy, if not by their weight, still by the amount of their cost? All which things sinning and apostate angels put forth by their arts, when, lowered to the contagious of earth, they forsook their heavenly vigour. They taught them also to paint the eyes with blackness drawn round them in a circle, and to stain the cheeks with a deceitful red, and to change the hair with false colours, and to drive out all truth, both of face and head, by the assault of their own corruption. 15. And indeed in that very matter, for the sake of the fear which faith suggests to me, for the sake of the love which brotherhood requires, I think that not virgins only and widows, but married women also, and all of the sex alike, should be admonished, that the work of God and His fashioning and formation ought in no manner to be adulterated, either with the application of yellow colour, or with black dust or rouge, or with any kind of medicament which can corrupt the native lineaments. God says, “Let us make man in our image and likeness;” and does any one dare to alter and to change what God has made? They are laying hands on God when they try to re-form that which He formed, and to transfigure it, not knowing that everything which comes into being is God’s work, everything that is changed is the devil’s.
If any artist, in painting, were to delineate in envious colouring the countenance and likeness and bodily appearance of any one; and the likeness being now painted and completed, another person were to lay hands on it, as if, when it was already formed and already painted, he, being more skilled, could amend it, a serious wrong and a just cause of indignation would seem natural to the former artist. And do you think yourself likely with impunity to commit a boldness of such wicked temerity, an offence to God the artificer? For although you may not be immodest among men, and are not unchaste with your seducing dyes, yet when those things which belong to God are corrupted and violated, you are engaged in a worse adultery. That you think yourself to be adorned, that you think your hair to be dressed, is an assault upon the divine work, is a prevarication of the truth. 16. The voice of the warning apostle is, “Purge out the old leaven, that ye may be a new lump, as ye are unleavened; for even Christ our passover is sacrificed. Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. ” But are sincerity and truth preserved, when what is sincere is polluted by adulterous colours, and what is true is changed into a lie by the deceitful dyes of medicaments? Your Lord says, “Thou canst not make one hair white or black;” and you, in order to overcome the word of your Lord, will be more mighty than He, and stain your hair with a daring endeavour and with profane contempt. With evil presage of the future, you make a beginning to yourself already of flame-coloured hair; and sin (oh, wickedness! ) with your head—that is, with the nobler part of your body! And although it is written of the Lord, “His head and His hair were white like wool or snow,” you curse that whiteness and hate that hoariness which is like to the Lord’s head. 17. Are you not afraid, I entreat you, being such as you are, that when the day of resurrection comes, your Maker may not recognise you again, and may turn you away when you come to His rewards and promises, and may exclude you, rebuking you with the vigour of a Censor and Judge, and say: “This is not my work, nor is this our image. You have polluted your skin with a false medicament, you have changed your hair with an adulterous colour, your face is violently taken possession of by a lie, your figure is corrupted, your countenance is another’s. You cannot see God, since your eyes are not those which God made, but those which the devil has spoiled. You have followed him, you have imitated the red and painted eyes of the serpent. As you are adorned in the fashion of your enemy, with him also you shall burn by and by. ” Are not these, I beg, matters to be reflected on by God’s servants? Are they not always to be dreaded day and night? Let married women see to it, in what respect they are flattering themselves concerning the solace of their husbands with the desire of pleasing them, and while they put them forward indeed as their excuse, they make them partners in the association of guilty consent.
Virgins, assuredly, to whom this address is intended to appeal, who have adorned themselves with arts of this kind, I should think ought not to be counted among virgins, but, like infected sheep and diseased cattle, to be driven from the holy and pure flock of virginity, lest by living together they should pollute the rest with their contagion; lest they ruin others even as they have perished themselves. 18. And since we are seeking the advantage of continency, let us also avoid everything that is pernicious and hostile to it. And I will not pass over those things, which while by negligence they come into use, have made for themselves a usurped licence, contrary to modest and sober manners. Some are not ashamed to be present at marriage parties, and in that freedom of lascivious discourse to mingle in unchaste conversation, to hear what is not becoming, to say what is not lawful, to expose themselves, to be present in the midst of disgraceful words and drunken banquets, by which the ardour of lust is kindled, and the bride is animated to bear, and the bridegroom to dare lewdness. What place is there at weddings for her whose mind is not towards marriage? Or what can there be pleasant or joyous in those engagements for her, where both desires and wishes are different from her own? What is learnt there—what is seen? How greatly a virgin falls short of her resolution, when she who had come there modest goes away immodest! Although she may remain a virgin in body and mind, yet in eyes, in ears, in tongue, she has diminished the virtues that she possessed. 19. But what of those who frequent promiscuous baths; who prostitute to eyes that are curious to lust, bodies that are dedicated to chastity and modesty? They who disgracefully behold naked men, and are seen naked by men, do they not themselves afford enticement to vice, do they not solicit and invite the desires of those present to their own corruption and wrong? “Let every one,” say you, “look to the disposition with which he comes thither: my care is only that of refreshing and washing my poor body. ” That kind of defence does not clear you, nor does it excuse the crime of lasciviousness and wantonness. Such a washing defiles; it does not purify nor cleanse the limbs, but stains them. You behold no one immodestly, but you yourself are gazed upon immodestly. You do not pollute your eyes with disgraceful delight, but in delighting others you yourself are polluted. You make a show of the bathing-place; the places where you assemble are fouler than a theatre. There all modesty is put off together with the clothing of garments, the honour and modesty of the body is laid aside; virginity is exposed, to be pointed at and to be handled. And now, then, consider whether when you are clothed you are modest among men, when the boldness of nakedness has conduced to immodesty. 20. For this reason, therefore, the Church frequently mourns over her virgins; hence she groans at their scandalous and detestable stories; hence the flower of her virgins is extinguished, the honour and modesty of continency are injured, and all its glory and dignity are profaned. Thus the hostile besieger insinuates himself by his arts; thus by snares that deceive, by secret ways, the devil creeps in.
Thus, while virgins wish to be more carefully adorned, and to wander with more liberty, they cease to be virgins, corrupted by a furtive dishonour; widows before they are married, adulterous, not to their husband, but to Christ. In proportion as they had been as virgins destined to great rewards, so will they experience great punishments for the loss of their virginity. 21. Therefore hear me, O virgins, as a parent; hear, I beseech you, one who fears while he warns; hear one who is faithfully consulting for your advantage and your profit. Be such as God the Creator made you; be such as the hand of your Father ordained you. Let your countenance remain in you incorrupt, your neck unadorned, your figure simple; let not wounds be made in your ears, nor let the precious chain of bracelets and necklaces circle your arms or your neck; let your feet be free from golden bands, your hair stained with no dye, your eyes worthy of beholding God. Let your baths be performed with women, among whom your bathing is modest. Let the shameless feasts and lascivious banquets of marriages be avoided, the contagion of which is perilous. Overcome dress, since you are a virgin; overcome gold, since you overcome the flesh and the world. It is not consistent to be unable to be conquered by the greater, and to be found no match for the less. Strait and narrow is the way which leadeth to life; hard and difficult is the track which tends to glory. By this pathway the martyrs pro gress, the virgins pass, the just of all kinds advance. Avoid the broad and roomy ways. There are deadly snares and death-bringing pleasures; there the devil flatters, that he may deceive; smiles, that he may do mischief; entices, that he may slay. The first fruit for the martyrs is a hundred-fold; the second is yours, sixty-fold. As with the martyrs there is no thought of the flesh and of the world, no small, and trifling, and delicate encounter; so also in you, whose reward is second in grace, let there be the strength in endurance next to theirs. The ascent to great things is not easy. What toil we suffer, what labour, when we endeavour to ascend the hills and the tops of mountains! What, then, that we may ascend to heaven? If you look to the reward of the promise, your labour is less. Immortality is given to the persevering, eternal life is set before them; the Lord promises a kingdom. 22. Hold fast, O virgins! hold fast what you have begun to be; hold fast what you shall be. A great reward awaits you, a great recompense of virtue, the immense advantage of chastity. Do you wish to know what ill the virtue of continence avoids, what good it possesses? “I will multiply,” says God to the woman, “thy sorrows and thy groanings; and in sorrow shalt thou bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. ” You are free from this sentence. You do not fear the sorrows and the groans of women. You have no fear of child-bearing; nor is your husband lord over you; but your Lord and Head is Christ, after the likeness and in the place of the man; with that of men your lot and your condition is equal.
It is the word of the Lord which says, “The children of this world beget and are begotten; but they who are counted worthy of that world, and of the resurrection from the dead, neither marry nor are given in marriage: neither shall they die any more: for they are equal to the angels of God, being the children of the resurrection. ” That which we shall be, you have already begun to be. You possess already in this world the glory of the resurrection. You pass through the world without the contagion of the world; in that you continue chaste and virgins, you are equal to the angels of God. Only let your virginity remain and endure substantial and uninjured; and as it began bravely, let it persevere continuously, and not seek the ornaments of necklaces nor garments, but of conduct. Let it look towards God and heaven, and not lower to the lust of the flesh and of the world, the eyes uplifted to things above, or set them upon earthly things. 23. The first decree commanded to increase and to multiply; the second enjoined continency. While the world is still rough and void, we are propagated by the fruitful begetting of numbers, and we increase to the enlargement of the human race. Now, when the world is filled and the earth supplied, they who can receive continency, living after the manner of eunuchs, are made eunuchs unto the kingdom. Nor does the Lord command this, but He exhorts it; nor does He impose the yoke of necessity, since the free choice of the will is left. But when He says that in His Father’s house are many mansions, He points out the dwellings of the better habitation. Those better habitations you are seeking; cutting away the desires of the flesh, you obtain the reward of a greater grace in the heavenly home. All indeed who attain to the divine gift and inheritance by the sanctification of baptism, therein put off the old man by the grace of the saving laver, and, renewed by the Holy Spirit from the filth of the old contagion, are purged by a second nativity. But the greater holiness and truth of that repeated birth belongs to you, who have no longer any desires of the flesh and of the body. Only the things which belong to virtue and the Spirit have remained in you to glory. It is the apostle’s word whom the Lord called His chosen vessel, whom God sent to proclaim the heavenly command: “The first man,” says he, “is from the earth, of earth; the second man is from heaven. Such as is the earthy, such are they also who are earthy; and such as is the heavenly, such also are the heavenly. As we have borne the image of him who is earthy, let us also bear the image of Him who is heavenly. ” Virginity bears this image, integrity bears it, holiness bears it, and truth. Disciplines which are mindful of God bear it, retaining righteousness with religion, stedfast in faith, humble in fear, brave to all suffering, meek to sustain wrong, easy to show mercy, of one mind and one heart in fraternal peace. 24. Every one of which things, O good virgins, you ought to observe, to love, to fulfil, who, giving yourselves to God and Christ, are advancing in both the higher and better part to the Lord, to whom you have dedicated yourselves. You that are advanced in years, suggest a teaching to the younger.
You that are younger, give a stimulus to your coevals. Stir one another up with mutual exhortations; provoke to glory by rival proofs of virtue. Endure bravely, go on spiritually, attain happily. Only remember us at that time, when virginity shall begin to be rewarded in you.
Treatise III. On the Lapsed. Argument . —Having Enlarged Upon the Unlooked-for Peace of the Church, and the Constancy of the Confessors and Those Who Had Stood Fast in the Faith; And Then with Extreme Grief Having Pointed to the Downfall of the Lapsed, and Unfolded the Causes of the Bygone Persecution, Namely, the Neglect of Discipline, and the Sins of the Faithful; Our Author Severely Reproaches the Lapsed, That, at the Very First Words of the Enemy Threatening Them, They Had Sacrificed to Idols, and Had Not Rather Withdrawn, According to Christ’s Counsel. Lastly, He Warns His Readers to Avoid the Novatians, Confuting Their Heresy with Many Scriptures. 1. Behold, beloved brethren, peace is restored to the Church; and although it lately seemed to incredulous people difficult, and to traitors impossible, our security is by divine aid and retribution re-established. Our minds return to gladness; and the season of affliction and the cloud being dispersed, tranquillity and serenity have shone forth once more. Praises must be given to God, and His benefits and gifts must be celebrated with giving of thanks, although even in the time of persecution our voice has not ceased to give thanks. For not even an enemy has so much power as to prevent us, who love the Lord with our whole heart, and life, and strength, from declaring His blessings and praises always and everywhere with glory. The day earnestly desired, by the prayers of all has come; and after the dreadful and loathsome darkness of a long night, the world has shone forth irradiated by the light of the Lord. 2. We look with glad countenances upon confessors illustrious with the heraldry of a good name, and glorious with the praises of virtue and of faith; clinging to them with holy kisses, we embrace them long desired with insatiable eagerness. The white-robed cohort of Christ’s soldiers is here, who in the fierce conflict have broken the ferocious turbulence of an urgent persecution, having been prepared for the suffering of the dungeon, armed for the endurance of death. Bravely you have resisted the world: you have afforded a glorious spectacle in the sight of God; you have been an example to your brethren that shall follow you. That religious voice has named the name of Christ, in whom it has once confessed that it believed; those illustrious hands, which had only been accustomed to divine works, have resisted the sacrilegious sacrifices; those lips, sanctified by heavenly food after the body and blood of the Lord, have rejected the profane contacts and the leavings of the idols. Your head has remained free from the impious and wicked veil with which the captive heads of those who sacrificed were there veiled; your brow, pure with the sign of God, could not bear the crown of the devil, but reserved itself for the Lord’s crown. How joyously does your Mother Church receive you in her bosom, as you return from the battle! How blissfully, how gladly, does she open her gates, that in united bands you may enter, bearing the trophies from a prostrate enemy! With the triumphing men come women also, who, while contending with the world, have also overcome their sex; and virgins also come with the double glory of their warfare, and boys transcending their years with their virtues. Moreover, also, the rest of the multitude of those who stand fast follow your glory, and accompany your footsteps with the insignia of praise, very near to, and almost joined with, your own.
In them also is the same sincerity of heart, the same soundness of a tenacious faith. Resting on the unshaken roots of the heavenly precepts, and strengthened by the evangelical traditions, the prescribed banishment, the destined tortures, the loss of property, the bodily punishments, have not terrified them. The days for proving their faith were limited beforehand; but he who remembers that he has renounced the world knows no day of worldly appointment, neither does he who hopes for eternity from God calculate the seasons of earth any more. 3. Let none, my beloved brethren, let none depreciate this glory; let none by malignant dispraise detract from the uncorrupted stedfastness of those who have stood. When the day appointed for denying was gone by, every one who had not professed within that time not to be a Christian, confessed that he was a Christian. It is the first title to victory to confess the Lord under the violence of the hands of the Gentiles. It is the second step to glory to be withdrawn by a cautious retirement, and to be reserved for the Lord. The former is a public, the latter is a private confession. The former overcomes the judge of this world; the latter, content with God as its judge, keeps a pure conscience in integrity of heart. In the former case there is a readier fortitude; in the latter, solicitude is more secure. The former, as his hour approached, was already found mature; the latter perhaps was delayed, who, leaving his estate, withdrew for a while, because he would not deny, but would certainly confess if he too had been apprehended. 4. One cause of grief saddens these heavenly crowns of martyrs, these glorious spiritual confessions, these very great and illustrious virtues of the brethren who stand; which is, that the hostile violence has torn away a part of our own bowels, and thrown it away in the destructiveness of its own cruelty. What shall I do in this matter, beloved brethren? Wavering in the various tide of feeling, what or how shall I speak? I need tears rather than words to express the sorrow with which the wound of our body should be bewailed, with which the manifold loss of a people once numerous should be lamented. For whose heart is so hard or cruel, who is so unmindful of brotherly love, as, among the varied ruins of his friends, and the mournful relics disfigured with all degradation, to be able to stand and to keep dry eyes, and not in the breaking out of his grief to express his groanings rather with tears than with words? I grieve, brethren, I grieve with you; nor does my own integrity and my personal soundness beguile me to the soothing of my griefs, since it is the shepherd that is chiefly wounded in the wound of his flock. I join my breast with each one, and I share in the grievous burden of sorrow and mourning. I wail with the wailing, I weep with the weeping, I regard myself as prostrated with those that are prostrate. My limbs are at the same time stricken with those darts of the raging enemy; their cruel swords have pierced through my bowels; my mind could not remain untouched and free from the inroad of persecution among my downfallen brethren; sympathy has cast me down also. 5.
Yet, beloved brethren, the cause of truth is to be had in view; nor ought the gloomy darkness of the terrible persecution so to have blinded the mind and feeling, that there should remain no light and illumination whence the divine precepts may be beheld. If the cause of disaster is recognised, there is at once found a remedy for the wound. The Lord has desired His family to be proved; and because a long peace had corrupted the discipline that had been divinely delivered to us, the heavenly rebuke has aroused our faith, which was giving way, and I had almost said slumbering; and although we deserved more for our sins, yet the most merciful Lord has so moderated all things, that all which has happened has rather seemed a trial than a persecution. 6. Each one was desirous of increasing his estate; and forgetful of what believers had either done before in the times of the apostles, or always ought to do, they, with the insatiable ardour of covetousness, devoted themselves to the increase of their property. Among the priests there was no devotedness of religion; among the ministers there was no sound faith: in their works there was no mercy; in their manners there was no discipline. In men, their beards were defaced; in women, their complexion was dyed: the eyes were falsified from what God’s hand had made them; their hair was stained with a falsehood. Crafty frauds were used to deceive the hearts of the simple, subtle meanings for circumventing the brethren. They united in the bond of marriage with unbelievers; they prostituted the members of Christ to the Gentiles. They would swear not only rashly, but even more, would swear falsely; would despise those set over them with haughty swelling, would speak evil of one another with envenomed tongue, would quarrel with one another with obstinate hatred. Not a few bishops who ought to furnish both exhortation and example to others, despising their divine charge, became agents in secular business, forsook their throne, deserted their people, wandered about over foreign provinces, hunted the markets for gainful merchandise, while brethren were starving in the Church. They sought to possess money in hoards, they seized estates by crafty deceits, they increased their gains by multiplying usuries. What do not such as we deserve to suffer for sins of this kind, when even already the divine rebuke has forewarned us, and said, “If they shall forsake my law, and walk not in my judgments; if they shall profane my statutes, and shall not observe my precepts, I will visit their offences with a rod, and their sins with scourges? ” 7. These things were before declared to us, and predicted. But we, forgetful of the law and obedience required of us, have so acted by our sins, that while we despise the Lord’s commandments, we have come by severer remedies to the correction of our sin and probation of our faith. Nor indeed have we at last been converted to the fear of the Lord, so as to undergo patiently and courageously this our correction and divine proof. Immediately at the first words of the threatening foe, the greatest number of the brethren betrayed their faith, and were cast down, not by the onset of persecution, but cast themselves down by voluntary lapse. What unheard-of thing, I beg of you, what new thing had happened, that, as if on the occurrence of things unknown and unexpected, the obligation to Christ should be dissolved with headlong rashness?
Have not prophets aforetime, and subsequently apostles, told of these things? Have not they, full of the Holy Spirit, predicted the afflictions of the righteous, and always the injuries of the heathens? Does not the sacred Scripture, which ever arms our faith and strengthens with a voice from heaven the servants of God, say, “Thou shalt worship the Lord thy God, and Him only shalt thou serve? ” Does it not again show the anger of the divine indignation, and warn of the fear of punishment beforehand, when it says, “They worshipped them whom their fingers have made; and the mean man boweth down, and the great man humbleth himself, and I will forgive them not? ” And again, God speaks, and says, “He that sacrifices unto any gods, save unto the Lord only, shall be destroyed. ” In the Gospel also subsequently, the Lord, who instructs by His words and fulfils by His deeds, teaching what should be done, and doing whatever He had taught, did He not before admonish us of whatever is now done and shall be done? Did He not before ordain both for those who deny Him eternal punishments, and for those that confess Him saving rewards? 8. From some—ah, misery! —all these things have fallen away, and have passed from memory. They indeed did not wait to be apprehended ere they ascended, or to be interrogated ere they denied. Many were conquered before the battle, prostrated before the attack. Nor did they even leave it to be said for them, that they seemed to sacrifice to idols unwillingly. They ran to the market-place of their own accord; freely they hastened to death, as if they had formerly wished it, as if they would embrace an opportunity now given which they had always desired. How many were put off by the magistrates at that time, when evening was coming on; how many even asked that their destruction might not be delayed! What violence can such a one plead as an excuse? How can he purge his crime, when it was he himself who rather used force to bring about his own ruin? When they came voluntarily to the Capitol,—when they freely approached to the obedience of the terrible wickedness,—did not their tread falter? Did not their sight darken, their heart tremble, their arms fall helplessly down? Did not their senses fail, their tongue cleave to their mouth, their speech grow weak? Could the servant of God stand there, and speak and renounce Christ, when he had already renounced the devil and the world? Was not that altar, whither he drew near to perish, to him a funeral pile? Ought he not to shudder at and flee from the devil’s altar, which he had seen to smoke, and to be redolent of a foul fœtor, as if it were the funeral and sepulchre of his life? Why bring with you, O wretched man, a sacrifice? why immolate a victim? You yourself have come to the altar an offering; you yourself have come a victim: there you have immolated your salvation, your hope; there you have burnt up your faith in those deadly fires. 9. But to many their own destruction was not sufficient. With mutual exhortations, people were urged to their ruin; death was pledged by turns in the deadly cup. And that nothing might be wanting to aggravate the crime, infants also, in the arms of their parents, either carried or conducted, lost, while yet little ones, what in the very first beginning of their nativity they had gained.