the Spirit of God, lusts against the flesh, that are the members of the body yielded to them
THE WORKS OF 'ST.. AUGUSTIN.
ave intrusion' of their own, without the consent of our mind, without the action of the members of the body? And how are they mortified by the work of continence, save when we consent not to them with the mind, nor are the members of the body yielded to them as weapons; and, what is greater, and to be looked to with yet greater watchfulness of continence, our very thought itself, although in a certain way it be touched by their suggestion, and as it were, whisper, yet turns away from these, that it receive not. delight from them, and turns to more delightful thoughts of things above: on this account naming them in discourse, that men abide not in them, but flee from them. y And this is brought to pass, if we listen effectually, with His help, Who, through His Apostle gives this command, ''Seek things that are above, where Christ is sitting at the Right Hand of God. Mind the things that are above, not what are on earth." ® worketh in you both to will and to do, according to His good pleasure." Whence also is that, '* For as many as are led by the spirit of God, these are sons of God.''*
29. Thus the spirit of man, cleaving unto the Spirit of God, lusts against the flesh, that is, against itself: but for itself, in order that those motions, whether in the flesh or in the soul, after man, not after God, which as yet exist through the sickness man hath gotten, may be restrained by continence, that so health may be gotten; and man, not living after man, may now be able to say, °"' But I live, now not I, but there liveth in me Christ.'"'? For where not I, there more happily I: and, when any evil motion after man arises, unto which he, who with the mind serves the Law of God, consents not, let him say that also, '' Now it is not I that do this.'' 3 To such forsooth are said those words, which we, as partners and sharers with them, ought to listen to.4 "' If ye have risen together with Christ, seek the things that are above, where Christ is sitting at the Right Hand of God: mind5 the things that are above, not what are upon earth. For ye are dead, and your life is hid with Christ in God: when Christ your life shall have appeared, then ye also shall appear with Him in glory.'' Let us understand unto whom he is speaking, yea, rather, let us listen with more attention. For what more plain than this? what more clear? He is certainly speaking unto those, who had risen again with Christ, not yet surely in the flesh, but in the mind: whom he calls dead, and on this account the more living: for "' your life,"' saith he, ''is hid with Christ in God." Of such dead the speech is: '' But I live, now not I, but there liveth in me Christ.'' They therefore, whose life was hidden in God, are admonished and exhorted to mortify their members, which are upon the earth. For this follows, ** Mortify, therefore, your members, which are upon the earth.'? And, lest any through excess of dullness should think that such are to mortify the members of the body that are seen, straightway opening what it is he saith, ''Fornication," saith he, °'uncleanness, passion, evil lust, and covetousness, which is idolatry.'°® But is it so to be believed, that they, who were already dead, and their life hidden with Christ in God, were still committing fornication, were still living in unclean habits and works, were still slaves to passions of evil lust and covetousness? What madman would thus think of such? What, therefore, would he that they mortify, save the motions themselves still living in a certain
30. But, after that he had made mention of these evils, he added and said, ''On account of which cometh the wrath of God on the sons of unbelief.'' Surely it was a wholesome alarm that believers might not think that they could be saved on account of their faith alone, even although they should live in these evils: the Apostle James with most clear speech crying out against that notion, and saying, ''If any say that he have faith, and have not works, shall his faith be able to save him?''** Whence also here the Teacher of the Gentiles said, that on account of these evils the wrath of God cometh on the sons of unbelief. But when he saith, *' Wherein ye also walked sometime, when ye were living therein;''™ he shows sufficiently that now they were not living therein. Forsooth unto these they had died, that their life might be hidden in God with Christ. When then they were now not living in them, they were now bidden to mortify such. Forsooth, themselves not living in the same, the things were living, as I have already shown a little above, and were called their members, that is to say, those faults which dwelt in their members; by a way of speech, that which is contained through that which contains; as it is said, The whole Forum talks of it, when men talk who are in the Forum. In this very way of speech it is sung in the Psalm, '' Let all the earth worship Thee:''* that is, all men who are in the earth.
31. °° But now do ye also,'' saith he, '* put down all;"' *3 and he makes mention of several
7 Interpellatione, 8 Col. iii. 1, 2. 9 Col. iii. 6, 10 James il. £4. II Col. iii. 7. 12 Ps, Ixvi. 4° 13 Col. iii. 8.
2 Gal. ii. 20. 5 Sapite. t Rom. viii. 14. 3 Rom. vii. 17. 4 Col. iii. 1-4. 6 Col. iii. 5.
ON CONTINENCE. 393 its desires; then will it yield its members weapons of unrighteousness unto sin:* and the last state of that man shall be worse than the former,? For it is much more tolerable not to have begun a contest of this kind, than after one hath begun to have left the conflict, and to have become in place of a good warrior, or even in place of a conqueror, a captive. Whence the Lord saith not, whoso shall begin, but '' Whoso shall persevere unto the end, he shall be saved.''3 more evils of that sort. But what is it, that it is not enough for him to say, '' Do ye put down all,'' but that he added the conjunction and said, "'ye also?'' save that lest they should not think that they did those evils and lived in them with impunity on this account, because their faith set them free from wrath, which cometh upon the sons of unbelief, doing these things, and living in them without faith. Do ye also, saith he, put down those evils, on account of which cometh the wrath of God on the children of unbelief; nor promise yourselves impunity of them on account of merit of faith. But he would not say, '*put ye down," unto those who had already laid down so far as that they consented not to such faults, nor were yielding their members to them as weapons of sin, save that the life of Saints stands in this past deed, and is still engaged in this work, so long as we are mortal. For, so long as the Spirit lusteth against the flesh, this business proceeds with great earnestness, resistance is offered unto evil delights, unclean lusts, carnal and shameful motions, by the sweetness of holiness, by the
BUN But whether keenly contending, that we be not overcome, or overcoming divers times, or even with 'unhoped and unlooked for ease, let us give the glory unto Him Who giveth continence unto us. Let us remember that a certain just man said, ''I shall never be moved:" and that it was showed him how rashly he had said this, attributing as though to his own strength, what was given to him from above. But this we have learnt from his own confession: for soon after he added,
'Lord, in Thy will Thou hast given strength to my beauty; but Thou hast turned away Thy Face, and I was troubled.''4 Through a remedial Providence he was fora short time deserted by his Ruler, in order that he might not himself through deadly pride desert his Ruler. Therefore, whether here, where we engage with our faults in order to subdue and make them less, or there, as it shall be in the end, where we shall be void of every enemy, because of all infection,' it is for our health that we are thus dealt with, in order that, love of chastity, by spiritual vigor, and by the beauty of continence; thus they are laid down by them who are dead to them, and who live not in them by consenting. Thus, I say, they are put down, whilst they are weighed down by continued continence, that they rise not again. Whosoever, as though secure, shall cease from this laying aside of them, straightway they will assault the Citadel of the mind, and will themselves put it down thence, and will reduce it into slavery to them, captive after a base and unseemly fashion. Then sin will reign in the mortal body of man to obey
'"whoso glorieth, he may glory in the Lord.''®
3 Matt. x. 22. 2 Matt. xii. 45. ee:
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SAU GUSBRIN :
int GOOD OF MARRIAGE
[DE BONO CONJUGALI,]
TRANSLATED BY ee ged COR NLS HS MOA
OF EXETER COLLEGE, OXFORD.
ON THE GOOD OF MARRIAGE.
[DE BONO CONJUGALI.]
Tuis treatise, and the following, were written against somewhat that still remained of the heresy of Jovinian. S. Aug. mentions this error in b. ii. c. 23, de Muptits et Cone.
Jovinianus,"' he says, *' who a few years since tried to found a new heresy, said that the Catholics favored the Manichzans, because in opposition to him they preferred holy Virginity to Marriage. And in his book on Hereszes, c. 82. '' That heresy took its rise from one Jovinianus, a Monk, in our own time, when we were yet young.'' And he adds that it was soon overborne and extinguished, say about A.D. 390, having been condemned first at Rome, then at Milan. There are letters of Pope Siricius on the subject to the Church of Milan, and the answer sent him by the Synod of Milan, at which St. Ambrose presided. Jerome had refuted Jovinian, but was said to have attempted the defense of the excellency of the virgin state, at the expense of condemning marriage. That Augustin might not be subject to any such complaint or calumny, before speaking of the superiority of Virginity, he thought it well to write on the Good of Marriage.
This work we learn to have been finished about the year 4or, not only from the order of his Retractations, but also from his books on Genesis after the Letter, begun about that year. For in b. ix. on Genesis, c. 7, where he commends the Good of Marriage, he says:
Now this is threefold, faithfulness, offspring, and the Sacrament. For faithfulness, it is observed, that there be no lying with other man or woman, out of the bond of wedlock: for the offspring, that it be lovingly welcomed, kindly nourished, religiously brought up: for the Sacrament, that marriage be not severed, and that man or woman divorced be not joined to another even for the sake of offspring. 'This is as it were the rule of Marriage, by which rule either fruitfulness is made seemly, or the perverseness of incontinence is brought to order. Upon which since we have sufficiently discoursed in that book, which we lately published, on the Good of Marriage, where we have also distinguished the Widow's continence and the Virgin's excellency, according to the worthiness of their degrees, our pen is not to be now longer occupied."" This very work is referred to in Book I. on the Deserts and Remission of Sins, c. 29.—Bened. Ed.
NOTICE.
The Editors are, of course, aware of the danger there is in reading a treatise like the following in a spirit of idle curiosity, and they beg any reader who has not well assured
398 THE WORKS OF ST. AUGUSTIN.
himself that his aim is right and holy to abstain from perusing it. At the same time it must not be forgotten, that something far other than a mere shrinking from subjects offensive to modern delicacy is needed, in order to purify the thoughts with respect to the holy estate of Matrimony. 'The mind that will but seriously attend to it in that light, will certainly be strengthened against evil suggestions by seeing in the whole subject a field of Christian duty.
It seemed further requisite to bring forward a work calculated to remove the imputation so falsely cast on the holy Fathers, that they regarded Matrimony as unholy, and almost agreed with the Manichean view of it, as a defilement and degradation to the Christian. They did, it is true, prefer Virginity to Marriage, but, as St. Augustin expressly states, as the '* better of two good things,'' not as though one were good, and the other evil.
In estimating the work and the writer, the age in which it was written must be kept in view, and what that age required must not be imputed as a fault to him or to his religion.
And perhaps what was written for another age may serve the more safely towards our improvement and guidance from the very circumstance that the style and manner of antiquity has become a kind of veil, which takes off somewhat from the strength and vividness of first impressions, and leaves the mind more at liberty to use what is laid before it as it will, than a more modern way of speaking would be likely to do. Let that liberty be used rightly and conscientiously, and the effect of reading will be good.— as, of the Oxford Library,