so it is written, "And there was Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in many days; and had lived with her husband seven years from her virginity; and she was a widow even unto eighty-four years, who used not to depart from the Temple, by fastings and prayers serving day and night."7 You see how the holy widow is not only commended in this, that she had had one husband, but also, that she had lived few years with a hus- band from her virginity, and had with so great service of piety continued her office of widowed chastity even unto so great age.
17. Let us therefore set before our eyes three widows, each having one of the things, the whole of which were in her: let us sup- pose one who had had one husband, in whose case is wanting both so great length of widow- hood, in that she hath lived long with her husband, and so great zeal of piety, in that she doth not so serve with fasts and prayers: a second, who after the very short life of her former husband, had quickly lost a second also, and is now long time a widow, but yet herself also doth not so set herself to the most religious service of fasts and prayers: a third, who not only hath had two husbands, but also hath lived long with each of them singly, or with one of them, and being left a 7 Luke ii. 36, 37.
443 THE WORKS OF ST. AUGUSTIN.
widow at a later period of life, wherein indeed, in case she had wished to marry, she might also conceive sons, hath taken upon her widowed continence; but is more intent on God, more careful to do always the things that please Him, day and night, like Anna, serving by prayers and fasts. If a question be raised, which of these is to be preferred in deserts, who but must see that in this contest the palm must be given to the greater and more glowing piety? So also if three others be set, in each of whom are two of those three, but one of the three in each wanting, who can doubt that they will be the better, who shall have in a more excellent manner in their two goods pious humility, in order that there may be lofty piety?
18. No one indeed of these six widows could come up to your standard. For you, in case that you shall have maintained this vow even unto old age, mayest have all the three things wherein the desert of Anna ex- celled. For both thou hast had one husband, and he lived not long with thee in the flesh; and, by this means, in case that thou shalt show forth obedience to the words of the Apostle, saying, " But she who is a widow indeed and desolate, hath hoped in the Lord, and persevereth in prayers night and day/' ' and with sober watchfulness shalt shun what follows, " But she who passes her time in de- lights, living is dead," all those three goods, which were Anna's, shall be thine also. But you have sons also, which haply she had not. And yet you are not on this account to be praised, that you have them, but that you are zealous to nurture and educate them piously. For that they were born to thee, was of fruit- fulness; that they are alive, is of good for- tune; that they be so brought up, is of your will and disposal.2 In the former let men congratulate you, in this let them imitate you. Anna, through prophetic knowledge, recognized Christ with His virgin Mother; thee the grace of the Gospel hath made the mother of a virgin of Christ. Therefore that holy virgin,3 whom herself willing and seek- ing it ye have offered unto Christ, hath added something of virginal desert also unto the widowed deserts of her grandmother and mother. For ye who have her, fail not to have something thence; and in her ye are, what in yourselves ye are not. For that holy virginity should be taken from you at your marriage, was on this account brought to pass, in order that she should be born of you.
19. These discussions, therefore, concern- 3 Demetrias, whose grandmother was Proba Faltonia, her mother, Juliana. See S. Aug. Ep. 130. and 150. Vol. I. pp. 459, 503, sqq.
ing the different deserts of married women, and of different widows, I would not in this work enter upon, if, what I am writing unto you, I were writing only for you. But, since there are in this kind of discourse certain very difficult questions, it was my wish to say something more than what properly relates to you, by reason of certain, who seem not to themselves learned, unless they essay, not by passing judgment to discuss, but by rending to cut in pieces the labors of others: in the next place, that you yourself also may not only keep what you have vowed, and make advance in that good; but also know more carefully and more surely, that this same good of yours is not distinguished from the evil of marriage, but is set before the good of marriage. For let not such, as condemn the marriage of widowed females, although they exercise their continence in abstaining from many things, which you make use of, on this account lead you astray, to think what they think, although you cannot do what they do. For no one would be a madman, although he see that the strength of a madman is greater than of men in their sound senses. Chiefly, therefore, let sound doctrine both adorn and guard goodness of purpose. Forsooth it is from this cause that catholic females, even after that they have been married more than once, are by just judgment preferred, not only to the widows who have had one husband, but also to the virgins of heretics. There are in- deed on these three matters, of marriage, widowhood, and virginity, many winding re- cesses of questions, many perplexities; and in order by discussion to enter deeply into and solve these, there is required both greater care, and a fuller discourse; that either we may have a right mind in all those things, orf if in any matter we be otherwise minded, this also God may reveal unto us. However, what there also the Apostle saith next after, " Whereunto we have arrived, in that let us walk.-"4 But we have arrived, in what relates to this matter on which we are speaking, so far as to set continence before marriage, but holy virginity even before widowed conti- nence; and not to condemn any marriages, which yet are not adulteries but marriages, by praise of any purpose whatever of our own or of our friends. Many other things on these matters we have said in a Book concern- ing the Good of Marriage, and in another Book concerning Holy Virginity, and in a Book which we composed with as great pains as we could against Faustus the Manichee; since, by most biting reproaches in his writ- ON THE GOOD OF WIDOWHOOD.
449 ings of the chaste marriages of Patriarchs and Prophets, he had turned aside the minds of certain unlearned persons from soundness of faith.
20. Wherefore, forasmuch as in the begin- ning of this little work I had proposed certain two necessary matters, and had undertaken to follow them out; one which related to doc- trine, the other to exhortation; and I have not failed in the former part, to the best of my power, according to the business which I had undertaken; let us come to exhortation, in order that the good which is known wisely, may be pursued ardently. And in this matter I give you this advice first, that, how great soever love of pious continence you feel to be in you, you ascribe it to the favor of God, and give Him thanks, Who of His Holy Spirit hath freely given unto you so much, as that, His love being shed abroad in your heart, the love of a better good should take away from you the permission of a lawful matter. For it was His gift to you that you should not wish to marry, when it was lawful, in order that now it should not be lawful, even if you wished; and that by this means the wish not to do it might be the more set- tled, lest what were now unlawful be done, which was not done even when lawful; and that, a widow of Christ, you should so far attain as to see your daughter also a virgin of Christ; for whilst you are praying as Anna, she hath become what Mary was. These by how much the more you know them to be gifts of God, by so much the more are you by the same gifts blessed; yea, rather, you are not so otherwise than as you know from Whom you have what you have. For listen to what the Apostle said on this matter, 'i But we have received not the spirit of this world, but the Spirit Which is of God, that we may know what things have been given to us by God."1 Forsooth many have many gifts of God, and by not knowing from Whom they have them, come to boast themselves with impious vanity. But there is no one blessed with the gifts of God, who is ungrate- ful to the Giver. Forasmuch as, also, whereas in the course of the sacred Mysteries we are bidden to " lift up our hearts," it is by His help that we are able, by Whose bidding we are admonished; and therefore it follows, that, of this so great good of the heart lifted up, we give not the glory to ourselves as of our own strength, but render thanks unto our Lord God. For of this we are straightway admonished, that "this is meet/' "this is right." You remember whence these words are taken, you recognize by what sanction, and by how great holiness they are com- mended within. Therefore hold and have what you have received, and return thanks to the Giver. For, although it be yours to re- ceive and have, yet you have that, which you have received; forasmuch as to one waxing proud, and impiously glorying of that which he had, as though he had it of himself, the Truth saith by the Apostle, " But what hast thou, which thou hast not received? But, if thou hast received, why boastest thou, as if thou hadst not received? " 3 21. These things I am compelled to ad- monish by reason of certain little discourses of some men, that are to be shunned and avoided, which have begun to steal through the ears unto the minds of many, being (as must be said with tears) hostile to the grace of Christ, which go to persuade that we count not as necessary for us prayer unto the Lord, that we enter not into temptation. For they so essay to defend the free will of man, as that by it alone, even without help of the grace of God, we are able to fulfill what is commanded us of God. And thus it follows, that the Lord in vain said, "Watch and pray, lest ye enter into temptation;" 4 and in vain daily in the Lord's Prayer itself we say, ' Lead us not into temptation." 5 For if it is of our own power alone that we be not over- come by temptation, why do we pray that we enter not, nor be led into it? Rather let us do what is of our own free will, and most ab- solute power; and let us mock at the Apostle, saying, "God is faithful, Who will not suffer you to be tempted above what ye are able; " 6 and let us oppose him, and say, Why seek I of the Lord, what He hath set in my own power? But far be it, that he be so minded, who is sound minded. Wherefore let us seek that He may give, what He bids us that we have. For to this end He bids us have this, which as yet we have not, to admonish as what to seek; and that when we shall have found the power to do what He hath bidden, we may understand, of this also, whence we have received it; lest, being puffed and lifted up by the spirit of this world, we know not what things have been given unto us of God. Wherefore the free choice of the human will we by no means destroy, when the Grace of God, by which the free choice itself is helped, we deny not with ungrateful pride, but rather set forth with grateful piety. For it is ours to will: but the will itself is both admonished 2 "Intus qua sanctione" al. "inter quas actiones" " amongst what actions;" there are other various readings besides.
45o THE WORKS OF ST. AUGUSTIN.
that it may arise, and healed, that it may have power;1 and enlarged, that it may receive; and filled, that it may have. For were not we to will, certainly neither should we receive the things that are given, nor should we have. For who would have continence, (among the rest of the gifts of God to speak of this rather, of which I am speaking to you,) who, I say, would have continence, unless willing? forasmuch as also no one would receive unless willing. But if you ask, Whose gift it is, that it can be by our will received and had? listen to Scripture; yea, rather, because thou know- est, recollect what thou hast read, " Whereas I knew/' saith he, "that no one can be con- tinent, unless God give it, and this itself was of wisdom, to know whose gift it was."2 Great are these two gifts, wisdom and conti- nence; wisdom, forsooth, whereby we are formed in the knowledge of God; but conti- nence, whereby we are not conformed unto this world. But God bids us that we be both wise and continent, without which goods we cannot be just and perfect. But let us pray that He give what He bids, by helping and inspiring, Who hath admonished us what to will by commanding and calling. Whatsoever of this He hath given, let us pray that He preserve; but what He hath not given as yet, let us pray that He supply; yet let us pray and give thanks for what we have received; and for what we have not yet received, from the very fact that we are not ungrateful for what we have received, let us trust that we shall receive it. For He, Who hath given power unto the faithful who are married to contain from adulteries and fornications, Himself hath given unto holy virgins and widows to contain from all sexual intercourse; in the case of which virtue now the term in- violate chastity3 or continence is properly used. Or is it haply that from Him indeed we have received continence, but from our- selves have wisdom? What then is it that the Apostle James saith, " But if any of you lack wisdom, let him ask of God, Who giveth unto all liberally, and upbraideth not, and it shall be given unto him.''4 But on this question, already in other little works of ours, so far as the Lord hath helped us, we have said many things; and at other times, so far as through Him we shall be able, when oppor- tunity is given, we will speak.
22. Now it has been my wish on this account to say something on this subject, by reason of certain of our brethren most friendly and dear to us, and without willful guilt indeed in this error, but yet entangled; entangled 1 Or "be sound." 3 " Intcgritas," who think, that, when they exhort any to righteousness and piety, their exhortation will not have force, unless the whole of that, wherein they would work upon man that man should work, they set in the power of man, not helped by the grace of God, but put forth by the alone choice of the free will; as though there can be free will to perform a good work, J unless set free by the gift of God! And they J mark not that this very thing themselves also I have by the gift of God, that with such power they exhort, as to excite the dull wills of men to enter upon a good life, to enkindle the I cold, to correct such as are in error, to con- vert such as are turned aside, to pacify such as are opposed, For thus they are able to succeed in persuading what they would per- suade to, or if they work not these things in the wills of men, what is their work? where- fore speak they? Let them leave them rather to their own choice. But if in them they work these things, what? I pray, doth man, in the will of man, work so great things by speaking, and doth God work nothing there by helping? Yea rather, with how great so- ever power of discourse man may prevail, as that by skill of discussion, and sweetness of speech, he in the will of man implant truth, nourish charity, by teaching remove error, by exhortation remove sloth, " Neither he who planteth is any thing, nor he who water- eth, but God Who giveth the increase. "s For in vain would the workman use all means without, unless the Creator should work secretly within. I hope therefore that this letter of mine by the worthy deed6 of your Excellence will soon come into the hands of such also; on this account I thought that I ought to say something on this subject. Next that both you yourself, and whatsoever other widows shall read this, or hear it read, may know that you make more advance unto the love and profession of the good of conti- nence by your own prayers than by our ex- hortations; forasmuch as if it be any help to you that our addresses also are supplied to you, the whole must be assigned to His grace, "in Whose Hand," as it is written, "are both we and our discourses." 7 23. If, therefore, you had not as yet vowed unto God widowed continence, we would as- suredly exhort you to vow it; but, in that you have already vowed it, we exhort you to persevere. And yet I see that I must so speak as to lead those also who had as yet thought of marriage to love it and to seize on it. Therefore let us give ear unto the Apos- tle, "She who is unmarried," saith he, "is 5 1 Cor. iii. 7.
6 Merito.
7 Wisdom vii. 16.
ON THE GOOD OF WIDOWHOOD.
451 careful about the things of the Lord, to be holy both in body and spirit; but she who is mar- ried is careful about the things of the world, how to please her husband/' * He saith not, is careful about the things of the world, so as not to be holy; but certainly that that mar- riage holiness 2 is less, in regard of that por- tion of cares, which hath thought of the pleasure of the world. Whatever, therefore, of earnest purpose of mind would be ex- pended also on these things whereby she would have to please a husband, the unmar- ried Christian woman ought in a certain way to gather and bring together unto that earnest purpose whereby she is to please the Lord. And consider, Whom she pleases, who pleases the Lord; and assuredly she is by so much the more blessed by how much the more she pleases Him; but by how much the more her thoughts are of the things of the world, by so much the less does she please Him. There- fore do ye with all earnest purpose please Him, Who is " fair of form above the sons of men."3 For that ye please Him, it is by His grace which is "shed abroad on His lips." Please ye Him in that portion of thought also, which would be occupied by the world, in order to please a husband. Please ye Him, Who displeased the world, in order that such as please Him might be set free from the world. For This One, fair of form above the sons of men, men saw on the Cross of the Passion; "and He had not form or beauty, but His face cast down, and His posture un- seemly."4 Yet from this unseemliness of your Redeemer flowed the price of your beauty, but of a beauty within, for "all the beauty of the King's daughter is within."3 By this beauty please ye Him, this beauty order ye with studious care and anxious thought. He loves not dyes of deceits; the Truth delighteth in things that are true, and He, if you recognize what you have read, is called the Truth. "I am," saith He, "the Way, and the Truth, and the Life." 6 Run ye to Him through Him, please ye Him of Him; live ye with Him, in Him, of Him. With true affections and holiest chastity love ye to be loved by such a Husband.
24. Let the inner ear of the virgin also, thy holy child, hear these things. I shall see7 how far she goes before you in the Kingdom of That King: it is another question. Yet ye have found, mother and daughter, Him, Whom by beauty of chastity ye ought to please together, having despised, she all, 1 1 Cor. vii. 34.
2 Most mss. "but certainly that divine holiness."
3 Ps. xlv. 2. 4 Is. liii. 2. [See R.V.]
Ps. Ixv. 13. [See R.V.] 6 John xiv. 6. 7 One ms " to see.''
you second, marriage. Certainly if there were husbands whom ye had to please, by this time, perhaps, you would feel ashamed to adorn yourself together with your daughter; now let it not shame you, to set yourselves to do what may adorn you both together; be- cause it is not matter of blame, but of glory, that ye be loved both together by That One. But white and red, feigned and laid on with paints, ye would not use, even if ye had hus- bands; not thinking that they were fit persons for you to deceive, or yourselves such as ought to deceive; now therefore That King, Who had longed for the beauty of His Only Spouse, of Whom ye are members, do ye with all truth together please, together cleave unto; she with virginal chastity, you with widowed continence, both with spiritual beauty. In which beauty also her grand- mother, and your mother-in-law, who by this time surely hath grown old, is beautiful to- gether with you. Forsooth whilst charity carries the vigor of this beauty into things that are before, length of years causeth not in it a wrinkle. You have with you a holy aged woman, both in your house and in Christ, whom to consult concerning perseverance; how you are to fight with this or that tempta- tion, what you are to do, that it may be the more easily overcome; what safeguard you are to take, that it may not easily again lay wait; and if there be any thing of this sort, she teaches you, who is now by time fixed, by love a well-wisher, by natural affection full of cares, by age secure. Do you specially, do you in such things consult her, who hath made trial of what you have made trial of. For your child sings that song,8 which in the Apocalypse none save virgins can sing. But for both of you she prays more carefully than for herself, but she is more full of care for her granddaughter, for whom there remains a longer space of years to overcome tempta- tions; but you she sees nearer to her own age, and mother of a daughter of such an age, as that, had you seen her married, (which now is not lawful, and far be it from her,) I think you would have blushed to bear children to- gether with her. How much then is it that now remains to you of a dangerous age, who are on this account not called a grandmother, in order that together with your daughter you may be fruitful in offspring of holy thoughts and works? Therefore not without reason is the grandmother more full of care for her, for whom you also the mother; because both what she hath vowed is greater, and the whole of what she hath just now begun remains to