The Letters of Sulpitius Severus
1 Letter I. To Eusebius. Against Some Envious Assailants of Martin PL 20, 223
Against Some Envious Assailants of Martin.
Yesterday a number of monks having come to me, it happened that amid endless fables, and much tiresome discourse, mention was made of the little work which I published concerning the life of that saintly man Martin, and I was most happy to hear that it was being eagerly and carefully read by multitudes. In the meantime, however, I was told that a certain person, under the influence of an evil spirit, had asked why Martin, who was said to have raised the dead and to have rescued houses from the flames, had himself recently become subject to the power of fire, and thus been exposed to suffering of a dangerous character. Wretched man, whoever he is, that expressed himself thus! We recognize his perfidious talk in the words of the Jews of old, who reviled the Lord, when hanging upon the cross, in the following terms: “He saved others; himself he cannot save.” Truly it is clear that, whoever be the person referred to, if he had lived in those times, he would have been quite prepared to speak against the Lord in these terms, inasmuch as he blasphemes a saint of the Lord, after a like fashion. How then, I ask thee, whosoever thou art, how does the case stand? Was Martin really not possessed of power, and not a partaker of holiness, because he became exposed to danger from fire? O thou blessed man, and in all things like to the Apostles, even in the reproaches which are thus heaped upon thee! Assuredly those Gentiles are reported to have entertained the same sort of thought respecting Paul also, when the viper had bitten him, for they said, “This man must be a murderer, whom, although saved from the sea, the fates do not permit to live.” But he, shaking off the viper into the fire, suffered no harm. They, however, imagined that he would suddenly fall down, and speedily die; but when they saw that no harm befell him, changing their minds, they said that he was a God. But, O thou most miserable of men, you ought, even from that example to have yourself been convinced of your falsity; so that, if it had proved a stumbling-block to thee that Martin appeared touched by the flame of fire, you should, on the other hand, have ascribed his being merely touched to his merits and power, because, though surrounded by flames, he did not perish. For acknowledge, thou miserable man, acknowledge what you seem ignorant of, that almost all the saints have been more remarkable for the dangers they encountered, than even for the virtues they displayed. I see, indeed, Peter strong in faith, walking over the waves of the sea, in opposition to the nature of things, and that he pressed the unstable waters with his footprints. But not on that account does the preacher of the Gentiles seem to me a smaller man, whom the waves swallowed up; and, after three days and three nights, the water restored him emerging from the deep. Nay, I am almost inclined to think that it was a greater thing to have lived in the deep, than to have walked along the depths of the sea. But, thou foolish man, you had not, as I suppose, read these things; or, having read them, had not understood them. For the blessed Evangelist would not have recorded in holy writ an incident of that kind—under divine guidance—(except that, from such cases, the human mind might be instructed as to the dangers connected with shipwrecks and serpents!) and, as the Apostle relates, who gloried in his nakedness, and hunger, and perils from robbers, all these things are indeed to be endured in common by holy men, but that it has always been the chief excellence of the righteous in enduring and conquering such things, while amid all their trials, being patient and ever unconquerable, they overcame them all the more courageously, the heavier was the burden which they had to bear. Hence this event which is ascribed to the infirmity of Martin is, in reality, full of dignity and glory, since indeed, being tried by a most dangerous calamity, he came forth a conqueror. But let no one wonder that the incident referred to was omitted by me in that treatise which I wrote concerning his life, since in that very work I openly acknowledged that I had not embraced all his acts; and that for the good reason that, if I had been minded to narrate them all, I must have presented an enormous volume to my readers. And indeed, his achievements were not of so limited a number that they could all be comprehended in a book. Nevertheless, I shall not leave this incident, about which a question has arisen, to remain in obscurity, but shall relate the whole affair as it occurred, lest I should appear perchance to have intentionally passed over that which might be put forward in calumniation of the saintly man.
Martin having, about the middle of winter, come to a certain parish, according to the usual custom for the bishops to visit the churches in the diocese, the clerics had prepared an abode for him in the private part of the church, and had kindled a large fire beneath the floor which was decayed and very thin. They also erected for him a couch consisting of a large amount of straw. Then, when Martin betook himself to rest, he was annoyed with the softness of the too luxurious bed, inasmuch as he had been accustomed to lie on the bare ground with only a piece of sackcloth stretched over him. Accordingly, influenced by the injury which had, as it were, been done him, he threw aside the whole of the straw. Now, it so happened that part of the straw which he had thus removed fell upon the stove. He himself, in the meantime, rested, as was his wont, upon the bare ground, tired out by his long journey. About midnight, the fire bursting up through the stove which, as I have said, was far from sound, laid hold of the dry straw. Martin, being wakened out of sleep by this unexpected occurrence, and being prevented by the pressing danger, but chiefly, as he afterwards related, by the snares and urgency of the devil, was longer than he ought to have been in having recourse to the aid of prayer. For, desiring to get outside, he struggled long and laboriously with the bolt by which he had secured the door. Ere long he perceived that he was surrounded by a fearful conflagration; and the fire had even laid hold of the garment with which he was clothed. At length recovering his habitual conviction that his safety lay not in flight, but in the Lord, and seizing the shield of faith and prayer, committing himself entirely to the Lord, he lay down in the midst of the flames. Then truly, the fire having been removed by divine interposition, he continued to pray amid a circle of flames that did him no harm. But the monks, who were before the door, hearing the sound of the crackling and struggling fire, broke open the barred door; and, the fire being extinguished, they brought forth Martin from the midst of the flames, all the time supposing that he must ere then have been burnt to ashes by a fire of so long continuance. Now, as the Lord is my witness, he himself related to me, and not without groans, confessed that he was in this matter beguiled by the arts of the devil; in that, when roused from sleep, he did not take the wise course of repelling the danger by means of faith and prayer. He also added that the flames raged around him all the time that, with a distempered mind, he strove to throw open the door. But he declared that as soon as he again sought assistance from the cross, and tried the weapons of prayer, the central flames gave way, and that he then felt them shedding a dewy refreshment over him, after having just experienced how cruelly they burned him. Considering all which, let every one who reads this letter understand that Martin was indeed tried by that danger, but passed through it with true acceptance.
Lectis epistolis tuis, multo modo permotum affectum lacrymis tenere non potui. Nam et gaudio flebam quod te secundum Domini Dei nostri praecepta vivere ex sermone ipso litterarum tuarum poteram agnoscere, et pro desiderio tui non poteram non dolere, quod per summam a te injuriam alienabar, si litteras non misisses. Tali ergo sorore non fruerer? Testor autem salutem tuam, persaepe ad vos venire volui, sed usque adhuc impeditus sum, obsistente eo qui consuevit obsistere. Nam et festinabam desiderio meo in tuo aspectu satisfacere; et opus Domini nostri inter nos obiter videbamur acturi, cum alter alterum consolando, calcata a nobis mole saeculi, viveremus. Sed jam veniendi diem tempusque non statuo, quia quotiescumque statui, implere non potui. Domini opperiar voluntatem; speroque quod meis votis et orationibus tuis de nostra nos fructum capere faciat perseverantia.
Caeterum quod a me in omnibus epistolis quas ad te miseram vitae ac fidei tuae praecepta desiderans, jam per assiduitatem scriptorum meorum verba consumpsi, nihil novum tibi rescribere modo possum quod ante non scripserim. Et sane propitio Deo jam non indiges admoneri, quae fidem inter principia consummans, devotam in Christo exhibes charitatem. Unum tamen moneo, ne transcursa repetas, ne contempta desideres; ne manum aratro inserens , retrorsum conversa respicias. Quo utique in te redeunte vitio, ordinem suum necesse est sulcus amittat, nec sane mercedem suam cultor accipiat. Alioquin nec partem consequitur, si ex parte cessaverit. Nam sicut a peccato ad justitiam fugiendum est, ita et qui justitiam fuerit ingressus, ne peccato pateat praecavendum. Scriptum enim est justo , in qua die exerraverit, justitiam non profuturam. In hoc igitur consistendum est, in hoc laborandum, ne qui peccata evasimus, praemia parata perdamus. Stat enim adversus nos paratus inimicus, ut nudatum fidei umbone mox feriat. Non abjiciendus est itaque clypeus, ne latus pateat. Non remittendus est gladius, ne hostis incipiat non timere. Porro cum armatum viderit, abibit. Nec ignoramus durum esse ac difficile adversus carnem et saeculum quotidie dimicare. Sed si aeternitatem cogites, si coelorum regna consideres, quae utique nobis Dominus licet peccatoribus praestare dignabitur, quae tandem condigna passio est qua tanta mereamur? Luctamen autem in hoc mundo parvi temporis est. Nam etsi mors non succedat, senecta succedet. Labuntur anni, fluunt tempora, et, ut spero, Dominus Jesus tamquam desideratos sibi celeriter vocabit.
O quam felix ille noster excessus, cum a labe peccati melioris vitae conversatione purgatos sede sua nos Christus excipiet! Occurrent martyres et prophetae, tangentur apostoli, gaudebunt angeli, laetabuntur archangeli, victusque Satanas cruento licet ore pallebit; quippe qui etiam nostra, quae sibi in nobis praeparaverat, peccata perdiderit. Videbit gloriam concessam per veniam, merita honorata per gloriam. Nos triumphabimus hoste superato, ubi tunc mundi istius sapientes ridebuntur; ubi avarus, ubi adulter, ubi impius, ubi ebriosus, ubi maledicus recognoscentur. Quid miseri pro sua defensione dicturi sunt! Nescivimus te, Domine, te in mundo esse non vidimus. Prophetas non misisti, legem saeculo non dedisti. Patriarchas non vidimus, sanctorum non legimus exempla. Christus tuus in terra non fuit, Petrus tacuit, Paulus noluit praedicare, Evangelista non docuit, martyres non fuerunt quorum exempla sequeremur. Futurum judicium tuum nemo praedixit, vestire pauperem nemo mandavit, prohibere libidinem nemo praecepit, repugnari avaritiae nemo persuasit. Inscientia lapsi sumus, quae fecimus nescientes.
His e contrario ex illo sanctorum choro vel primus justus Noe proclamabit: Ego, Domine, et superventurum propter peccata hominum diluvium praedicavi, et post diluvium exemplum de me praebui bonis, ut malis pereuntibus non perirent, ut isti recognoscerent et quae esset innocentibus salus, et quae poena peccantibus. Post hunc, Abraham fidelis obsistet: Ego, inquit, Domine, fidem qua humanum in te crederet genus, media fere mundi illius aetate fundavi. Ego pater gentium, cujus exempla sequerentur, electus sum. Ego Isaac adhuc parvulum non dubitavi, Domine, offerre tibi pro victima, ut isti recognoscerent nihil non Domino praestari debere, cum me ipsum ne filio quidem unico intelligerent pepercisse. Ego terram meam et cognationem meam te jubente deserui, ut istis quoque esset exemplum nequitias mundi et saeculi peccata deserere. Ego, Domine, te licet corpore, sub imagine primus agnovi, nec dubitavi credere quem videbam, licet in alia mihi substantia videreris, ut isti intelligerent non secundum carnem, sed secundum spiritum judicare. Huic Moyses beatus obsecundabit: Ego legem, Domine, istis omnibus te jubente tradidi, ut quos libera fides non tenebat, lex saltem dicta cohiberet. Ego dixi: Non adulterabis , ut licentiam fornicationis inhiberem. Ego dixi: Diliges proximum tuum , ut charitas abundaret. Ego dixi: Domino soli servies , ne isti idolis immolarent vel templa esse paterentur. Ego ne falsa testimonia dicerentur edixi, ut istis adversus omne mendacium praecluderem ora. Ego facta dictaque a mundi exordio, operante in me spiritu tuae virtutis, exposui, ut istius cognitio praeteritorum doctrinam tribueret futurorum. Ego te venturum, Domine Jesu, praedicavi, ut istis non inopinatum esset agnoscere quem venturum ante praedixeram.
Post hunc astabit dignus Domini sui David semine: Ego te, Domine, per omnia nuntiavi; ego nomini tuo tantum serviendum esse clamavi. Ego dixi: Beatus vir qui timet Dominum ; ego dixi: Exsultabunt sancti in gloria ; ego dixi: Desiderium peccatorum peribit , ut isti te agnoscerent et peccare desinerent. Ego cum regia praeditus essem potestate, cilicio superjecto, pulvere subjecto, depositis insignibus magnificentiae meae procubui vestimentis, ut istis mansuetudinis atque humilitatis daretur exemplum. Ego inimicis meis, qui interficere me cupierunt, peperci, ut misericordiam meam istis probarem imitandam. Post hunc Isaias dignus Dei spiritu non tacebit: Ego, Domine, te per os meum loquente, praemonui: Vae his qui jungunt domum ad domum , ut modum cupiditati imponerem. Ego iram tuam peccantibus venisse testatus sum, ut istos a malefactis suis, si non spes praemiorum, saltem suppliciorum formido cohiberet.
Post hos aliosque complures qui doctrinae nobis officia praestiterunt, ipse Dei Filius haec loquetur: Ego certe excelsa sede sublimis, coelum palma, terram pugillo continens , intra extraque diffusus, cunctorum quae gignuntur interior, atque omnibus quae moventur exterior, inaestimabilis naturae potestate infinitus, invisibilis aspectu, incomprehensibilis attactu, ut inter vos ad edomandam duritiam cordis vestri et perfidiam doctrinis salutaribus molliendam vestrum minimus existerem, nasci carne dignatus sum, depositaque Dei gloria, habitum formae servilis assumpsi, ut communicata vobiscum infirmitate corporea, rursum in consortium gloriae meae per obedientiam praecepti salutaris adhiberem. Aegris infirmisque omnibus sanitatem, auditum surdis, visum caecis, vocem mutis, claudis pedum officia restitui, ut vos signis coelestibus permoverem, quo facilius in me atque in his quae praedicaveram crederetis. Ego vobis coelorum regna promisi. Ego etiam, ut impunitatis haberetis exemplum, latronem, qui me sub mortis suae tempore fatebatur, in paradiso collocavi, ut illius fidem qui remitti sibi meruerat peccata, sequeremini. Atque ut exemplo meo pro vobis et ipsi pati possitis, pro vobis ego passus sum, ne dubitaret homo pro se pati quod Deus pro homine pertulisset. Ego me post resurrectionem, ne fides vestra confunderetur, ostendi. Ego in Petro Judaeos monui, ego in Paulo gentibus praedicavi. Nec poenitet. Est fructus bonorum. Opus meum boni intellexerunt, perfecerunt fideles, justi impleverunt, consummaverunt misericordes; et magna pars martyrum, magna sanctorum est. In eodem certe et isti corpore, in eodem fuerunt mundo. Cur nullum in vobis bonum opus, gens vipereae stirpis, invenio? Poenitentiam malorum vestrorum nec sub ultima die vestri finis egistis. Quid autem attinet quod me labiis adoratis, si factis et operibus denegetis? Ubi nunc vestrae divitiae, ubi honores, ubi potentia, ubi vestrae sunt voluptates? Nullam novam in vos mando sententiam. Habetis judicium quod ante praedixi.
Tunc illud miseris Evangelista recitabit: Ite in tenebras exteriores, ubi erit fletus et stridor dentium . O miseri quos ista non permovent! Videbunt suam poenam et aliorum gloriam. Utantur saeculo, dum aeternitate illa quae sanctis praeparata est non fruantur. Affluant divitiis, auro incubent, dum ibi egentes, ibi inopes deprehendantur. Sint in saeculo divites, dum in aeternitate sint pauperes, de quibus scriptum est: Divites eguerunt et esurierunt . Consequenter autem de bonis Scriptura subjecit: Inquirentes autem Dominum non deficient omni bono. Itaque, soror, licet nos isti irrideant, licet nos stultos infelicesque commemorent, felicius gaudeamus opprobriis quibus nobis gloria, illis poena cumulatur. Nec rideamus illorum stultitiam, sed potius infelicitatem doleamus: quia inter illos pars magna nostrorum est, quos si lucrifacere possimus, augetur in nobis gloria. Sed agant se ut volunt, sint nobis tamquam gentiles et publicani; nos vero salvos incolumesque tueamur. Si illi nunc nobis dolentibus gaudent, nos postea in illorum dolore gaudebimus. Vale soror charissima et in Christo dilectissima.
2 Letter II. To the Deacon Aurelius. Sulpitius has a Vision of St. Martin PL 20, 227
Sulpitius has a Vision of St. Martin.
Sulpitius Severus to Aurelius the Deacon sendeth greeting,—
After you had departed from me in the morning, I was sitting alone in my cell; and there occurred to me, as often happens, that hope of the future which I cherish, along with a weariness of the present world, a terror of judgment, a fear of punishment, and, as a consequence, indeed as the source from which the whole train of thought had flowed, a remembrance of my sins, which had rendered me worn and miserable. Then, after I had placed on my couch my limbs fatigued with the anguish of my mind, sleep crept upon me, as frequently happens from melancholy; and such sleep, as it is always somewhat light and uncertain in the morning hours, so it pervaded my members only in a hovering and doubtful manner. Thus it happens, what does not occur in a different kind of slumber, that one can feel he is dreaming while almost awake. In these circumstances, I seemed suddenly to see St. Martin appear to me in the character of a bishop, clothed in a white robe, with a countenance as of fire, with eyes like stars, and with purple hair. He thus appeared to me with that aspect and form of body which I had known, so that I find it almost difficult to say what I mean—he could not be steadfastly beheld, though he could be clearly recognized. Well, directing a gentle smile towards me, he held out in his right hand the small treatise which I had written concerning his life. I, for my part, embraced his sacred knees, and begged for his blessing according to custom. Upon this, I felt his hand placed on my head with the sweetest touch, while, amid the solemn words of benediction, he repeated again and again the name of the cross so familiar to his lips. Ere long, while my eyes were earnestly fixed upon him, and when I could not satisfy myself with gazing upon his countenance, he was suddenly taken away from me and raised on high. At last, having passed through the vast expanse of the air, while my straining eyes followed him ascending in a rapidly moving cloud, he could no longer be seen by me gazing after him. And not long after, I saw the holy presbyter Clarus, a disciple of Martin’s who had lately died, ascend in the same way as I had seen his master. I, impudently desiring to follow, while I aim at and strive after such lofty steps, suddenly wake up; and, being roused from sleep, I had begun to rejoice over the vision, when a boy, a servant in the family, enters to me with a countenance sadder than is usual with one who gives utterance to his grief in words. “What,” I enquire of him, “do you wish to tell me with so melancholy an aspect?” “Two monks,” he replied, “have just been here from Tours, and they have brought word that Martin is dead.” I confess that I was cut to the heart; and bursting into tears, I wept most abundantly. Nay, even now, as I write these things to you, brother, my tears are flowing, and I find no consolation for my all but unbearable sorrow. And I should wish you, when this news reaches you, to be a partaker in my grief, as you were a sharer with me in his love. Come then, I beg of you, to me without delay, that we may mourn in common him whom in common we love. And yet I am well aware that such a man ought not to be mourned over, to whom, after his victory and triumph over the world, there has now at last been given the crown of righteousness. Nevertheless, I cannot so command myself as to keep from grieving. I have, no doubt, sent on before me one who will plead my cause in heaven, but I have, at the same time, lost my great source of consolation in this present life; yet if grief would yield to the influence of reason, I certainly ought to rejoice. For he is now mingling among the Apostles and Prophets, and (with all respect for the saints on high be it said) he is second to no one in that assembly of the righteous as I firmly hope, believe, and trust, being joined especially to those who washed their robes in the blood of the Lamb. He now follows the Lamb as his guide, free from all spot of defilement. For although the character of our times could not ensure him the honor of martyrdom, yet he will not remain destitute of the glory of a martyr, because both by vow and virtues he was alike able and willing to be a martyr. But if he had been permitted, in the times of Nero and of Decius, to take part in the struggle which then went on, I take to witness the God of heaven and earth that he would freely have submitted to the rack of torture, and readily surrendered himself to the flames: yea, worthy of being compared to the illustrious Hebrew youths, amid the circling flames, and though in the very midst of the furnace, he would have sung a hymn of the Lord. But if perchance it had pleased the persecutor to inflict upon him the punishment which Isaiah endured, he would never have shown himself inferior to the prophet, nor would have shrunk from having his members torn in pieces by saws and swords. And if impious fury had preferred to drive the blessed man over precipitous rocks or steep mountains, I maintain that, clinging to the testimony of truth he would willingly have fallen. But if, after the example of the teacher of the Gentiles, as indeed often happened, he had been included among other victims who were condemned to die by the sword, he would have been foremost to urge on the executioner to his work that he might obtain the crown of blood. And, in truth, far from shrinking from a confession of the Lord, in the face of all those penalties and punishments, which frequently prove too much for human infirmity, he would have stood so immovable as to have smiled with joy and gladness over the sufferings and torments he endured, whatever might have been the tortures inflicted upon him. But although he did in fact suffer none of these things, yet he fully attained to the honor of martyrdom without shedding his blood. For what agonies of human sufferings did he not endure in behalf of the hope of eternal life, in hunger, in watchings, in nakedness, in fastings, in reproachings of the malignant, in persecutions of the wicked, in care for the weak, in anxiety for those in danger? For who ever suffered but Martin suffered along with him? Who was made to stumble and he burnt not? Who perished, and he did not mourn deeply? Besides those daily struggles which he carried on against the various conflicts with human and spiritual wickedness, while invariably, as he was assailed with divers temptations, there prevailed in his case fortitude in conquering, patience in waiting, and placidity in enduring. O man, truly indescribable in piety, mercy, love, which daily grows cold even in holy men through the coldness of the world, but which in his case increased onwards to the end, and endured from day to day! I, for my part, had the happiness of enjoying this grace in him even in an eminent degree, for he loved me in a special manner, though I was far from meriting such affection. And, on the remembrance, yet again my tears burst forth, while groans issue from the bottom of my heart. In what man shall I for the future find such repose for my spirit as I did in him? and in whose love shall I enjoy like consolation? Wretched being that I am, sunk in affliction, can I ever, if life be spared me, cease to lament that I have survived Martin? Shall there in future be to me any pleasure in life, or any day or hour free from tears; or can I ever, my dearest brother, make mention of him to you without lamentation? And yet, in conversing with you, can I ever talk of any other subject than him? But why do I stir you up to tears and lamentations? So I now desire you to be comforted, although I am unable to console myself. He will not be absent from us; believe me, he will never, never forsake us, but will be present with us as we discourse regarding him, and will be near to us as we pray; and the happiness which he has even to-day deigned to bestow, even that of seeing him in his glory, he will frequently in future afford; and he will protect us, as he did but a little while ago, with his unceasing benediction. Then again, according to the arrangement of the vision, he showed that heaven was open to those following him, and taught us to what we ought to follow him; he instructed us to what objects our hope should be directed, and to what attainment our mind should be turned. Yet, my brother, what is to be done? For, as I am myself well aware, I shall never be able to climb that difficult ascent, and penetrate into those blessed regions. To such a degree does a miserable burden press me down; and while I cannot, through the load of sin which overwhelms me, secure an ascent to heaven, the cruel pressure rather sinks me in my misery to the place of despair. Nevertheless, hope remains, one last and solitary hope, that, what I cannot obtain of myself, I may, at any rate, be thought worthy of, through the prayers of Martin in my behalf. But why, brother, should I longer occupy your time with a letter which has turned out so garrulous, and thus delay you from coming to me? At the same time, my page being now filled, can admit no more. This, however, was my object in prolonging my discourse to a somewhat undue extent, that, since this letter conveys to you a message of sorrow, it might also furnish you with consolation, through my sort of friendly conversation with you.
Quantam in coelestibus beatitudinem virginitas sancta possideat, praeter Scripturarum testimonia, Ecclesiae etiam consuetudine edocemur, quia addiscimus peculiare illi subsistere meritum cujus est specialis consecratio. Nam cum universa turba credentium paria dona gratiae percipiat, et iisdem omnes sacramentorum benedictionibus glorientur, istae proprium aliquid prae caeteris habent, dum de illo sancto et immaculato Ecclesiae grege quasi sanctiores purioresque hostiae pro voluntatis suae meritis a sancto Spiritu eliguntur, et per summum sacerdotem Dei offeruntur altario. Digna revera Domino hostia tam pretiosi animalis oblatio, et nullius magis quam suae imaginis hostia placitura. De hujusmodi enim Apostolum praecipue dixisse reor: Obsecro autem vos, fratres, per misericordiam Dei, ut exhibeatis corpora vestra hostiam vivam, sanctam, Deo placentem . Possidet ergo virginitas et quod alii habent et quod alii non habent, dum et communem et peculiarem obtinet gratiam, et proprio, ut ita dixerim, consecrationis privilegio gaudet. Nam et Christi sponsas virgines dicere ecclesiastica nobis permittit auctoritas, dum sponsarum modo eas Domino consecrat et velat, ostendens eas vel maxime habituras spiritale connubium quae subterfugerint carnale consortium. Et digne Deo per matrimonii comparationem spiritaliter copulantur quae ejus dilectionis causa humana connubia spreverunt. In his quam maxime illud completur Apostoli: Qui autem adhaeret Deo, unus est spiritus .
Grande est et immortale, pene ultra naturam corpoream, superare luxuriam, et concupiscentiae spasmeam adolescentiae facibus accensam animi virtute restinguere, et spiritali conatu vim genuinae oblectationis excludere, et vivere contra humani generis legem, despicere solatia conjugii, dulcedinem contemnere liberorum, et quaecumque praesentis vitae esse commoda possint pro nihilo spe futurae beatitudinis computare. Magna haec, ut dixi, et admirabilis virtus est, et non immerito pro magnitudine laboris sui ingenti praemio destinata. Dabo spadonibus, dicit Deus, et in domo mea et in muro meo locum nominatum meliorem filiis et filiabus; nomen aeternum dabo illis, et non deficiet . De quibus spadonibus Dominus in Evangelio repetit dicens: Sunt enim spadones qui se ipsos castraverunt propter regnum coelorum . Magnus est quidem pudicitiae labor, sed majus est praemium; temporalis custodia, sed remuneratio aeterna est. De his enim et beatus Apostolus Joannes loquitur, quod sequantur agnum quocumque ierit. Quod ita intelligendum puto, nullum eis locum in coelesti aula claudendum, sed cuncta eis divinarum mansionum habitacula reseranda.
Sed ut illustrius virginitatis meritum clareat, et quam digna Deo sit manifestius intelligi possit, illud cogitetur quod Dominus et salvator noster Deus, cum propter humani generis salutem hominem dignaretur assumere, non alium quam virginalem uterum elegerit, ut hujusmodi plurimum sibi placere monstraret, et ut pudicitiae bonum utrique sexui intimaret. Virginem matrem habuit virgo mansurus. In se viris, et in matre feminis praebuit virginitatis exemplum. Quo demonstratur in utroque sexu beatam integritatem divinitatis habere plenitudinem ineruisse, dum tantum in matre fuit quidquid habebat in filio. Sed quid ego satisago excellens ac sublime pudicitiae meritum revelare, et gloriosae bonum virginitatis ostendere, cum de hac re plerosque perorasse non nesciam et ejus beatitudinem manifestissimis rationibus comprobasse, et nulli sapienti in dubium venire possit eam rem majoris esse meriti quae sit amplioris laboris? Quisquis enim pudicitiam aut nullius praemii aut parvi existimat, certum est illum aut ignorare aut non voluntarie ejus ferre laborem. Inde illi semper castitati derogant qui eam aut non habent, aut habere coguntur inviti.
Nunc itaque, quoniam, paucis licet, tam laborem quam meritum integritatis ostendimus, ne res quae grandi virtute constat, et ingenti praemio destinatur, carere fructu suo possit, diligentius excubandum est. Quantum enim quaecumque species pretiosior fuerit, tanto majore sollicitudine custoditur. Et quoniam multa sunt quae bono proprio carent, nisi aliarum rerum juventur auxilio, ut est mellis species, quae nisi cerarum custodia et favorum cellulis conservetur, et ut verius dixerim nutriatur, naturalem gratiam perdit et subsistere per se ipsam non potest: sicut et vini species, quod si non boni odoris vasis, et reparatis crebris picibus foveatur, genuinam vini suavitatem amittit. Attentius ergo providendum est ne forte et virginitati aliqua sint necessaria, sine quibus nequaquam fructum afferre sufficiat; et tantus nihil proderit labor, dum vane prodesse creditur, quod absque viribus necessariis possidetur. Nisi fallor enim, ob coelestis regni praemium pudicitiae servatur integritas, quod sine vitae aeternae merito neminem consequi posse certum est. Aeterna vero vita nonnisi per omnem divinorum praeceptorum custodiam promereri potest, Scriptura dicente: Si vis in vitam pervenire, serva mandata . Vitam ergo non habet, nisi qui cuncta mandata legis servaverit. Et qui vitam non habuerit, coelestis regni non potest esse possessor, in quo non mortui, sed vivi quique regnabunt. Nihil ergo virginitas sola proficiet, quae coelestis regni gloriam sperat, nisi et aliud habuerit cui perpetua vita promittitur, per quam coelestis regni praemium possidetur. Ante omnia ergo pudicitiam integritatemque servantibus, et ejus remunerationem a Dei aequitate sperantibus mandatorum custodia est praecepta, ne gloriosae castitatis et continentiae labor in irritum deducatur. Supra mandatum vel praeceptum esse virginitatem sapiens ex lege nullus ignorat, Apostolo dicente: De virginibus autem praeceptum Domini non habeo, consilium autem do . Cum ergo obtinendae virginitatis consilium dat, non praeceptum, supra mandatum et praeceptum eam esse professus est. Quicumque ergo virginitatem servant, majus quam praeceptum est faciunt. Tunc enim proderit amplius fecisse quam jussum est, si quod jussum est feceris. Nam quomodo plus fecisse gloriaberis, si minus aliquid non feceris? Cupiens divinum implere consilium, ante omnia serva mandatum. Volens virginitatis praemium consequi, amplectere meritum vitae, ut tua castitas remunerari possit. Nam ut vitam praestat observatio mandatorum, ita eorum e contrario generat praevaricatio mortem. Et qui per praevaricationem in morte fuerit, virginitatis coronam sperare non poterit, neque pudicitiae praemium exspectare constitutus in poena.
Tres enim species sunt per quas regni coelestis possessio introitur. Prima est pudicitia, secunda mundi contemptus, tertia vero justitia: quae ut connexae plurimum se possidentibus praestant, ita divisae prodesse difficile possunt; dum unaquaeque earum non propter se tantum, sed propter alias flagitatur. In primis ergo quaeritur pudicitia ut facilius subsequatur mundi contemptus, quia ab illis mundus contemni levius potest qui matrimonii nexibus non tenentur; mundi vero contemptus exposcitur ut justitia conservetur, quam difficile implere possunt qui saecularium bonorum cupiditatibus et mundanarum voluptatum negotiis implicantur. Quisquis ergo pudicitiae possidet primam speciem, et secundam, quae est mundi contemptus, non obtinet, pene sine causa possidet primam, quando secundam non habet, propter quam prima quaesita est. Et si primam et secundam habeat, cui tertia, quae est justitia, desit, frustra laborat, quoniam superiores duae propter tertiam praecipue requiruntur. Quid enim prodest propter mundi contemptum pudicitiam habere, et propter quod eam habeas non habere? Vel cui rei mundum contemnas, si justitiam, propter quam pudicitiam et propter quam mundi contemptum habere te convenit, non custodias? quia ut prima species propter secundam est, ita et prima et secunda propter tertiam; quae si non fuerit, nec prima nec secunda proficiet.
Dicis forsitan: Doce me ergo quid sit justitia, ut eam si cognoverim, facilius implere sufficiam. Dicam tibi breviter ut valeo, et verborum utar simplicitate communium; quia causa de qua agimus talis est, quae disertioribus facundiae sermonibus nequaquam debeat obscurari, sed simplicioris eloquentiae narrationibus pandi. Res enim omnibus in commune necessaria, communi debet sermone monstrari. Justitia ergo non aliud est quam non peccare; non peccare autem est legis praecepta servare. Praeceptorum vero observatio duplici genere custoditur, ut nihil eorum quae prohibentur facias, et cuncta quae jubentur implere contendas. Hoc est quod dicit Psalmista: Recede a malo, et fac bonum . Nolo enim in hoc putes constare justitiam ut malum non facias, cum et bonum non facere malum sit, et in utroque legis praevaricatio continetur: quoniam qui dixit: Recede a malo, ipse dixit, et fac bonum. Si a malo recesseris et non feceris bonum, transgressor es legis, quae non tantum in malorum actuum abominatione, sed et in bonorum operum perfectione completur. Neque enim tibi hoc solum praecipitur ut vestitum suis non spolies indumentis, sed ut spoliatos operias tuis; neque ut habenti panem non auferas suum, sed ut non habenti tuum libenter impertias; neque ut solum pauperem suo non pellas hospitio, sed ut pulsum et non habentem recipias tuo. Praeceptum enim est nobis flere cum flentibus . Quomodo cum illis flemus, si in nullo eorum necessitatibus participamus, nec aliquod eis in his propter quas lacrymantur causis, praebemus auxilium? Neque enim fletuum nostrorum Deus infructuosum quaerit humorem; sed quia lacrymae doloris indicium sunt, vult te ita alterius angustias sentire ut tuas. Et quomodo tibi, in tali tribulatione si esses, subveniri cuperes, ita alteri ipse subvenias, propter illud: Quaecumque vultis ut faciant vobis homines bona, ita et vos facite illis . Nam cum flente flere, si nihil, cum possis flenti conferre, conferas, subsannationis, non pietatis indicium est. Denique Salvator noster cum Maria et Martha Lazari sororibus flevit, et immensae misericordiae affectum lacrymarum contestatione monstravit. Et verae pietatis indicia mox opera subsecuta sunt, cum suscitatus Lazarus, cujus causa lacrymae funduntur, sororibus vivus redditur. Et hoc fuit pie flere cum flentibus, occasionem fletus auferre. Sed quis potens? inquies. Sed nec tibi aliquid impossibile imperatur. Implevit omnia qui quod potuit fecit.
Sed, ut dicere coeperamus, non sufficere Christiano a malis se abstinere, nisi etiam bonorum operum officia perfecerit, illo vel maxime testimonio comprobatur, quo comminatur Dominus aeterni ignis reos fore qui, quamvis mali nihil gesserint, non fecerint omne quod bonum est, dicens: Tunc dicit Rex his qui ad sinistram sunt: Discedite a me, maledicti, in ignem aeternum, quem praeparavit Pater meus diabolo et angelis ejus. Esurivi enim, et non dedistis mihi manducare, et reliqua . Non dixit, Discedite a me, maledicti, quia homicidium, quia adulterium, aut quia furta fecistis; sed quia bona non fecerunt, condemnantur. Hi aeternis gehennae suppliciis addicuntur, non quia quae prohibita fuerant admisissent, sed quia quae praecepta fuerant implere noluerunt. Unde advertendum est quam spem habere possint qui adhuc aliquid eorum faciunt quae prohibentur, cum etiam illi rei sint qui non fecerunt quae jubentur. Nolo enim tibi in hoc blandiaris, si aliqua non feceris, cum scriptum est: Qui universam legem servaverit, offenderit autem in uno, factus est omnium reus . Adam enim semel peccavit, et mortuus est. Et tu te vivere posse existimas illud saepe committens quod alium, dum semel perpetrasset, occidit? An grande illum commisisse crimen putas unde merito ac juste damnatus est? Videamus ergo quid fecerit. Contra mandatum de fructu arboris edit. Quid ergo? Propter arboris fructum Deus hominem morte multavit? Non propter arboris fructum, sed propter mandati contemptum. Ergo non agitur de qualitate peccati, sed de transgressione mandati. Et qui dixit Adae ut de arboris fructu non ederet, ipse tibi praecepit ut non maledicas, non mentiaris, non detrahas, nec detrahentes auscultes; ut omnino non jures, ut non concupiscas, non invideas, non sis tepidus, non sis avarus, ut nulli malum pro malo reddas, ut pro calumniantibus et persecutoribus tuis ores; ut percutienti maxillam, alteram praebeas; ut in judicio saeculari non litiges; ut si quis tua auferre voluerit, gratanter remittas; ut nec iracundiae nec zeli livoris malum intra pectus admittas, ut crimen avaritiae fugias, ut omnis jactantiae ac superbiae malum caveas, et humilis ac mitis Christi exemplo vivas; malorum consortia in tantum devitans, ut cum fornicatoribus aut avaris, aut maledicentibus aut invidis, aut detrectatoribus aut ebriosis, aut rapacibus cibum non capias. Quem si in aliquo contempseris, si pepercit Adae, parcet et tibi? Immo illi magis parcendum fuerat, qui adhuc rudis et novellus erat, et nullius ante peccantis et propter peccatum suum morientis trahebatur exemplo. Tibi vero post tanta documenta, post legem, post prophetas, post Evangelia, post apostolos si delinquere volueris, quomodo indulgeri possit ignoro.
An tibi de virginitatis praerogativa plaudes? Memento Adam et Evam virgines deliquisse, nec integritatem corporis profuisse peccantibus. Virgo quae peccat, Evae, non Mariae comparanda est. Non negamus in praesenti tempore remedium poenitentiae; sed hortamur magis praemium sperare debere quam veniam. Turpe est enim delicti indulgentiam postulare quae palmam virginitatis exspectant, et illicitum aliquid incurrere quae se etiam a licitis castraverunt. Licitum quippe est matrimonii inire consortium. Et ut laudandae sunt quae propter Christi amorem et coelestis regni gloriam copulam contempserunt nuptiarum, ita damnandae non sunt quae propter incontinentiae voluptatem, nondum Deo devotae, remedio apostolico abutuntur. Ergo, ut diximus, quae connubia deserunt, non illicita sed licita spernunt. Ejusmodi autem si jurent, si maledicant, si detrahant, si detrahentes probantur audire, si malum pro malo reddant, si cupiditatis in alienis vel avaritiae in propriis incurrant crimen, si zeli, si livoris venena possideant, si contra legalia et apostolica instituta indecens aliquid aut loquantur aut cogitent, si in carne placendi studio comptae et ornatae procedant, et alia quae fieri solent illicite faciant; quid proderit eis sprevisse quod licuit, et exercere quod non licet? Si vis prodesse tibi quod licita contempsisti, vide ne quid eorum quae non licent facias. Stultum est enim timuisse quod minus est, et non timere quod majus est; aut ab iis non vitari quae prohibentur, quae subterfugerint quae conceduntur. Dicit enim Apostolus: Innupta cogitat quae Dei sunt, quomodo placeat Deo, ut sit sancta corpore et spiritu . Quae Dei sunt, inquit, cogitat; non quae saeculi, non quae hominum, sed quae Dei sunt cogitat. Quae sunt ergo Domini? Dicit Apostolus: Quaecumque sancta, quaecumque amabilia, quaecumque bonae famae, si qua virtus, si qua laus disciplinae , ista sunt Domini, quae sanctae vere apostolicae virgines die noctuque meditantur et cogitant. Dei est etiam regnum coelorum, Domini est resurrectio mortuorum, Domini est immortalitatis incorruptio; Domini est splendor solis, qui sanctis promittitur: Domini sunt plures iterum in coelestibus mansiones, Domini est fructus trigesimus et sexagesimus et centesimus. Haec cogitant, et quibus possint operibus promereri quae Domini sunt, cogitant. Domini est etiam lex novi et veteris Testamenti, in quibus ejus elogia sancta refulgent: quae si virgines sine intermissione meditantur, quae Domini sunt cogitant, et impletur in eis propheticum illud: Fundamenta aeterna super terram solidata, et mandata Domini in corde mulieris sanctae .
Sequitur, quomodo placeat Deo. Deo, inquam, non hominibus. Ut sancta corpore sit et spiritu. Non dixit, ut sit sancta membro aut corpore tantum, sed, ut sit sancta corpore et spiritu. Membrum enim una corporis pars est, corpus vero omnium compago membrorum. Cum ergo dicit ut sit sancta corpore, omnibus membris eam sanctificari debere testatur: quia non proderit sanctificatio caeterorum membrorum, si inveniatur vel in uno corruptio. Non erit sancta corpore, quod ex omnibus constat membris, quae vel unius fuerit coinquinatione polluta. Sed ut quod dico manifestius et lucidius fiat, esto, sit quaecumque omnium membrorum sanctificatione purgata, et lingua tantummodo peccet, aut blasphemet, aut testimonium falsum dicat; numquid liberabunt omnia membra unum, an propter unum judicabuntur et caetera? Ergo si nec aliorum membrorum sanctificatio proderit, cum in uno sit vitium; quanto magis si diversorum flagitio peccatorum omnia corrumpantur, unius nihil proficiet integritas!
Unde quaeso te, virgo, ne in sola tibi pudicitia blandiaris, neque in unius membri integritate confidas; sed secundum Apostolum soli Deo conserva corporis sanctitatem. Munda ab omnibus inquinamentis caput; quia crimen est illud, post chrismatis sanctificationem, aut croci aut alterius cujuslibet pigmenti fuco vel pulvere sordidari, aut auro aut gemmis vel cujuscumque terrenae creaturae specie. Grandis quippe divinae gratiae contumelia est, mundani et saecularis ornamenti praelatio. Munda frontem, ut humana non divina opera erubescat, et illam confusionem recipiat quae non peccatum, sed Dei gratiam parit, Scriptura divina dicente: Est confusio adducens peccatum, est confusio adducens gratiam Dei . Munda collum, ut non auro texta capillis portet suspensa monilia, sed potius illa ornamenta circumferat de quibus Scriptura dicit: Misericordia et fides non deficient a te: suspende autem illa in collo tuo . Munda oculos, dum eos ab omni concupiscentia retrahis, et ab intuitu pauperum numquam avertis, et ab omnibus fucis liberos ad ea quae a Deo sunt facta custodis. Munda linguam a mendacio, quia os quod mentitur occidit animam ; a detractione, a juramento, ab adulatione, a perjurio. Nolo praeposterum ordinem putes quod prius a juramento quam a perjurio linguam dixi debere mundari: quia tunc perjurium facilius effugies, si in toto non jures. Impleatur in te illa sententia: Cohibe linguam tuam a malo, et lubia tua ne loquantur dolum . Et memor esto dicentis Apostoli: Benedicite et nolite maledicere . Sed et illud crebrius recordare: Videte ne quis malum pro malo reddat alicui, neque maledictum pro maledicto; sed e contrario benedicentes, quia in hoc vocati estis ut benedictionem haereditatis possideatis . Et illud: Si quis autem verbo non offendit fratrem, hic perfectus est . Nefas est enim ut labia illa quibus Dominum confiteris, rogas, benedicis et laudas; alicujus polluantur sorde peccati. Nescio qua conscientia ea lingua quis Dominum rogat, qua aut mentitur, aut maledicit, aut detrahit. Labia sancta exaudit Dominus, et ipsis annuit cito precibus quas lingua immaculata pronuntiat. Munda aures, ut nonnisi sermonibus sanctis et seriis auditum praebeant, ut numquam obscena aut turpia aut saecularia verba suscipiant, aut non aliquem de altero audiant detrahentem, propter illud quod scriptum est: Sepi aures tuas spinis, et noli audire linguam nequam ; ut cum eo habere partem possis, de quo dicitur, quoniam auditu et visu justus erat , hoc est, nec auribus nec oculis delinquebat. Munda manus, ne porrectae ad accipiendum sint, ad dandum autem collectae ; nec ad feriendum paratae, sed ad omnia misericordiae et pietatis opera satis promptae. Munda pedes, ne latam et spatiosam viam pergant quae ducit ad splendida saeculi et pretiosa convivia, sed ad arduum magis et angustum gradiantur iter quod tendit ad coelum; quia scriptum est: Iter rectum facite pedibus vestris . Agnosce tibi a Deo artifice non ad vitia, sed ad virtutes membra formata; et cum universos artus mundaveris ab omni sorde peccati et toto fueris sanctificata corpore, tunc tibi castitatem intelligas profuturam, et cum fiducia palmam virginitatis exspecta.
Quid sit sancta esse corpore breviter quidem, sed plene exposuisse me arbitror. Nunc quod sequitur, et spiritu, nosse debemus, hoc est, ut quod opere nefas est fieri, nec cogitatione concipere. Illa enim est sancta tam corpore quam spiritu, quae nec mente nec carne delinquit; sciens enim cordis esse speculatorem Deum, et idcirco satis agit ut omni modo etiam animum cum corpore mundum habeat a peccato, sciens scriptum esse: Omni custodia custodi cor tuum . Et: Ita enim diligit Dominus sancta corda, accepti sunt autem ei immaculati . Et alibi: Beati mundo corde, quoniam ipsi Deum videbunt . Quod de illis dici arbitror, quos conscientia in nulla redarguit culpa peccati; de quibus et Joannem in epistola dixisse reor: Si cor nostrum nos non reprehendit, fiduciam habemus ad Deum; et quaecumque petierimus accipiemus ab eo . Nolo existimes te peccati crimen fugisse, si voluntatem non sequatur effectus, cum scriptum sit: Quicumque viderit mulierem ad concupiscendum, jam moechatus est eam in corde suo (Matt. V, 28). Ne dicas: Cogitavi quidem, sed non perfeci; quoniam etiam concupiscere nefas est, quod fieri crimen est. Unde et beatus Petrus praecipit dicens: Animas vestras castificate . Qui si nullam animae constuprationem nosset, nec castificari eam desiderasset. Sed et illum locum quo continetur: Hi sunt qui se cum mulieribus non coinquinaverunt, virgines enim permanserunt; hi sequuntur agnum quocumque ierit , attentius considerare debemus, et animadvertere si solius integritatis ac pudicitiae merito isti divino comitatui copulentur, et per omnia coelorum tabernacula discurrant, an et alia sint quibus adjuncta virginitas tantae beatitudinis gloriam consequatur. Sed unde hoc scire poterimus? De sequentibus, nisi fallor, in quibus scriptum est: Hi empti sunt ex omnibus primitiae Deo et Agno, et in ore ipsorum non est inventum mendacium; sine macula sunt ante thronum Dei . Vides ergo quod non in uno tantum membro dominicis referantur inhaerere vestigiis, sed illi qui praeter virginitatem ab omni cogitatione peccati immaculatam gesserint vitam. Idcirco vel maxime virgo nuptias spernat, ut dum securior est, facilius, quod etiam a nubentibus quaeritur, ab omni se delicto custodiat, et universa legis mandata perficiat. Nam si non nubat, et ea nihilominus faciat a quibus et nuptae esse jubentur immunes, non nupsisse quid proderit? Et quamquam nulli christianorum peccare liceat, et omnes quicumque spiritalis lavacri sanctificatione purgantur, immaculatam decurrere conveniat vitam, ut Ecclesiae, quae sine macula, sine ruga, sine aliquo vitio hujusmodi esse describitur , possint visceribus intimari; multo magis hoc virginem implere necesse est, quam nec mariti nec filiorum nec alterius necessitatis causa prohibet, quominus divinam Scripturam perficiat, nec, si qua peccet, poterit excusatione defendi.
O virgo, serva propositum tibi magno praelio destinatum. Praeclara est apud Dominum virginitatis et pudicitiae virtus, si non aliis peccatorum et macularum lapsibus infirmetur. Agnosce statum tuum, agnosce locum, agnosce propositum. Christi sponsa diceris. Vide ne quid indignum ei cui desponsata videris admittas. Cito scribet repudium, si in te vel unum viderit adulterium. Quaecumque ergo humanorum sponsaliorum pignoribus obarrhatur, statim a domesticis, a familiaribus, ab amicis sponsi sollicite ac diligenter requirit et servulis, quales juvenis habeat mores, quid potissimum diligat, quid accipiat, quo usu vivat, qua se consuetudine regat, quibus utatur dapibus, in quibus maxime rebus delectetur et gaudeat. Quae cum didicerit, ita se in omnibus temperat ut sponsi moribus suum obsequium, sua jocunditas, sua dilectio, sua diligentia, sua vita concordet. Et tu quoque quae Christum sponsum habes, a domesticis, et familiaribus ejus, sponsi tui mores interroga, et sirenue ac solerter inquire in quibus praecipue delectatur, qualem in te compositionem vestium diligat. Dicat tibi ejus familiarissimus Petrus, qui nec nuptis quidem corporalem, sed spiritalem permittit ornatum, sicut in Epistola sua scribit: Mulieres similiter subjectae viris suis; ut si qui non credunt verbo, per mulierum conversationem sine verbo lucrifiant, considerantes in timore castam conversationem vestram: quarum sit non extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorum cultus, sed qui absconsus est cordis homo in incorruptibilitate quieti et modesti spiritus, qui est in conspectu Dei locuples . Dicat et alius apostolus beatus Paulus qui ad Timotheum scribens eamdem fidelium feminarum disciplinam testatur: Mulieres similiter in habitu ornato, cum verecundia et sobrietate ornantes se, non in tortis crinibus, aut auro, aut margaritis, aut veste pretiosa; sed quod decet mulieres, promittentes castitatem per bonam conversationem .
Sed forsitan dicis: Cur haec apostoli virginibus non jusserunt? Quia non necessarium judicabant; ne talis virginibus commonitio potius injuria quam emendatio videretur. Sed nec eas umquam tantae temeritatis fore credidissent, ut nec nuptis quidem concessa carnalia ornamenta et terrena praesumerent. Revera ornare se et componere virgo debet. Nam quomodo sponso suo placere poterit, nisi composita et ornata processerit? Ornetur plane, sed interioribus ornamentis, et spiritualiter, non corporaliter, componatur; quia Dominus non corporis, sed animae decorem in illa desiderat. Ergo et tu quaecumque animam tuam a Deo diligi et inhabitari concupiscis, omni eam diligentia come et spiritualibus indumentis exorna. Nihil in ea indecorum, nihil foedum appareat. Resplendeat auro justitiae, et gemmis refulgeat sanctitatis, et pretiosissimo margarito pudicitiae coruscet: pro bysso et serico, misericordiae et pietatis tunica vestiatur, secundum quod scriptum est: Induite vos ergo sicut electi Dei, sancti et dilecti, viscera misericordiae, benignitatem, humilitatem, etc. . Non cerussae aut alterius pigmenti decorem quaerat, sed innocentiae simplicitatisque candorem habeat, roseum verecundiae colorem et pudorem ruboris pudorisque possideat. Coelestis abluatur nitro doctrinae, et lumentis spiritalibus emundetur. Nulla in ea malitiae, nulla doli macula relinquatur. Et ne quando male redoleat odore peccati, unguento suavissimae sapientiae et scientiae perfundatur.
Hujusmodi Deus quaerit ornatum, et animam taliter compositam concupiscit. Memento te Dei filiam dici, secundum illud: Audi, filia, et vide . Sed et tu ipsa, quotiescumque Deum patrem nominas, Dei te filiam esse testaris. Ergo si filia Dei es, vide ne quid eorum facias quae Deo patri incongrua sunt; sed age omnia quasi filia Dei. Cognosce quomodo hujus se saeculi nobilium filiae gerant, quibus assuescant moribus, quibusve se disciplinis instituant. Tanta in quibusdam verecundia est, tanta gravitas, tanta modestia, ut caeterorum hominum ritum intuitu humanae ingenuitatis excedant, et nequaquam honestis parentibus suis per lapsum suum infamiae notam inurant, alteram sibi quodam modo inter homines consuetudinis facientes naturam. Et tu ergo originem tuam respice, genus intuere, gloriam nobilitatis adverte. Agnosce te non hominis tantum esse, sed et Dei filiam, et divinae nativitatis nobilitate decoratam. Ita te exhibe ut in te coelestis nativitas pateat, et ut ingenuitas divina clarescat. Sit in te nova gravitas, honestas admirabilis, stupenda verecundia, mira patientia, virginalis incessus, et verae pudicitiae habitus, sermo semper modestus et suo in tempore proferendus; ut quisquis te viderit admiretur et dicat: Quae haec nova inter homines gravitatis patientia est, quae pudoris verecundia, quae honestatis modestia, quae maturitas? Non est ista humana institutio, nec disciplina mortalis. Coeleste mihi aliquid in terreno corpore refulget. Puto quod habitet in quibusdam hominibus Deus. Et cum te filiam Christi esse cognoverit, majori stupore tenebitur, et cogitet qualis ille sit Dominus cujus talis ancilla est.
Si vis ergo habere partem cum Christo, Christi tibi exemplo vivendum est, qui ab omni malitia et nequitia ita fuit extraneus, ut nec inimicis quidem vicem redderet, quin potius et pro ipsis oraret. Nolo enim ut eas animas Christianas existimes esse, quae aut fratres aut sorores non dico oderunt, sed quae proximos toto corde et conscientiae coram Deo testimonio non diligunt, cum Christianis Christi similitudine inimicos etiam amare necesse sit. Si sanctorum cupis habere consortium, a malitiae et nequitiae cogitatu pectus emunda. Nemo te circumveniat, nemo fallaci sermone seducat. Nonnisi sanctos et justos et simplices et innocentes et puros coelestis aula suscipiet: nullum apud Deum locum habet malitia. Ab omni nequitia et dolo mundum esse necesse est qui cupit regnare cum Christo. Nihil tam contrarium, nihil tam exsecrabile Deo quam aliquem odisse, alterum velle vel laedere; nihil tam probabile quam omnes amare. Quod Propheta prospiciens testatur dicens: Qui diligitis Dominum, odite malum .
Vide ne aliquam humanam gloriam diligas, ne et tua portio inter illos computetur quibus dictum est: Quomodo vos potestis credere, gloriam ad invicem quaerentes ? et de quibus per Prophetam dicitur: Auge eis mala, auge mala gloriosis terrae . Et: Confundantur a glorificatione vestra, et ab opprobrio in conspectu Domini . Nolo enim illas respicias quae saeculi non Christi sunt virgines, nec quae propositi sui et professionis immemores gaudent in deliciis, in opibus delectantur, et corporeae nobilitatis in origine gloriantur; quae si pro certo Dei filias se esse crederent, numquam post divinos natales nobilitatem admirarentur humanam, nec gloriarentur in patre quolibet honorato, si patrem Deum se habere sentirent. Quid tibi, o stulta, blandiris et complaces? Duos homines in exordio fecit Deus, ex quibus totius humani generis silva descendit. Mundanam nobilitatem non naturae aequitas praestat, sed cupiditatis ambitio; et nulla inter eos discretio potest esse quos nativitas secunda generavit, per quam tam dives quam pauper, tam liber quam servus, tam nobilis quam ignobilis, Dei efficitur filius, et terrena nobilitas splendore coelestis gloriae adumbratur. Nusquam omnino jam comparet, dum qui retro in saecularibus honoribus impares fuerant, coelesti divinae gloriae nobilitate vestiuntur aequaliter. Nullus ibi jam ignobilitatis locus est; nec degener quisquam est quem divinae nativitatis sublimitas ornat, nisi apud illos qui non putant humanis coelestia praeponenda. Aut si putant, quam vanum est ut sese illis in minoribus praeferant quos sibi in majoribus pares sentiant, et quasi infra se positos in terra existiment, quos sibi in coelestibus aequales crediderunt. Tu autem, quaecumque Christi non saeculi virgo es, omnem praesentis vitae gloriam fuge, ut eam quae in futuro promittitur consequaris.
Contentionum verba et animositatis causa evita, discordiarum quoque et litium occasiones subterfuge. Nam si juxta Apostoli doctrinam servum Domini litigare non oportet, quanto magis Dei ancillam; cujus quo verecundior est sexus, animus debet esse modestior! Linguam a maliloquio cohibe, et ori tuo frenos legis impone; et tunc si forte loquaris quando tacere peccatum, cave ne quid quod in reprehensionem veniat dicas. Lapis emissus est sermo prolatus: quapropter diu antequam proferatur cogitandus est. Beata quippe labia sunt, quae numquam quod revocare velint emittunt. Pudicae mentis sermo debet esse pudicus, qui aedificet semper magis quam aliquando destruat audientes, secundum quod praecepit Apostolus dicens: Omnis sermo malus de ore vestro non procedat; sed si quis bonus est ad aedificationem fidei, ut det gratiam audientibus . Pretiosa Deo lingua est quae non nisi de divinis rebus novit verba construere, et sanctum os unde coelestia semper eloquia proferuntur. Absentium obtrectatores quasi malignos Scripturae auctoritate deterre; quia etiam hoc inter perfecti hominis virtutes Propheta commemorat , si ante conspectum justi malignus ad nihilum deducatur, qui contra proximum non probanda protulerit. Non licet tibi alterius vituperationem patienter audire, quia nec ab aliis optas recipi tuam. Injustum quippe est quidquid contra Christi Evangelium venit, si alteri quod tibi ab alio fieri molestum est, patiaris inferri. Linguam tuam semper de bonis loqui assuesce, et auditum tuum magis ad bonorum laudem quam ad malorum vituperationem accommoda. Vide ut omnia quaecumque bene facis propter Deum facias, sciens ejus rei tantam te a Domino recepturam esse mercedem, quam ejus timoris et dilectionis causa perfeceris. Sancta magis esse quam videri stude; quia nihil prodest aestimari quod non sis, et duplicis peccati reatus est non habere quod creditur, et quod non habeas simulare.
In jejuniis magis quam in epulis delectare, illius viduae memor quae non discedebat de templo, jejuniis et orationibus Deo serviens die ac nocte. Et si vidua et quidem Judaea talis fuit, qualem nunc esse virginem convenit Christi? Divinae magis dilectionis convivium dilige, et spiritalibus te satiari dapibus concupisce. Illos potius require cibos quibus anima magis quam corpus reficitur. Carnis et vini species quasi caloris fomenta et libidinis incitamenta fuge. Et tunc, si forte, vino exiguo utere cum stomachi dolore nimio corporis compellat infirmitas. Iracundiam vince, animositatem cohibe, et quidquid illud est quod post factum poenitentiam ingerit pro maximo crimine, proximi criminis abominationem declina. Satis quietam et tranquillam convenit esse mentem ab omni perturbatione furoris alienam, quae Dei habitaculum esse desiderat, qui per Prophetam testatur et dicit: Super quem requiescam alium, nisi super humilem et quietum et trementem sermones meos ? Omnium operum et cogitationum tuarum speculatorem Deum credere, et cave ne quid quod divinis oculis indignum sit, aut opereris aut cogites. Cum orationem celebrare desideras, talem te exhibe quasi quae sis cum Deo locutura.
Cum psalmum dicis, cujus verba loquaris agnosce, et in compunctione magis animi quam in tinnulae vocis dulcedine delectare. Lacrymas enim psallentis Deus magis quam vocis gratiam comprobat, sicut Propheta dicit: Servite Domino in timore, et exsultate ei cum tremore . Ubi timor et tremor est, ibi non vocis elatio est, sed animi flebilis et lacrymosa dejectio. Omnibus actibus tuis diligentiam exhibe; quia scriptum est: Maledictus qui facit opera Domini negligenter . Crescat in te cum annis gratia, crescat cum aetate justitia, et fides eo perfectior videatur esse quo senior: quia Dominus Jesus, qui nobis vivendi reliquit exemplum, proficiebat non aetate tantum corporea, sed sapientia et gratia spiritali, coram Deo et hominibus . Omne tempus in quo te non meliorem senseris, hoc te aestima perdidisse. Conceptum virginitatis propositum ad finem usque conserva; quia non inchoasse tantum, sed perfecisse, virtutis est, sicut in Evangelio Dominus ait: Qui perseveraverit usque in finem, hic salvus erit (Matth, X, 12). Cave ergo ne cuiquam concupiscendi occasionem tribuas, quoniam sponsus tuus Deus zelans est. Criminosior est Christi adultera quam mariti. Esto igitur omnibus forma vivendi, esto exemplum. Praecede et in actu quos in castitatis sanctificatione praecurris. Virginem te in omnibus exhibe. Nihil corruptionis objiciatur capiti tuo. Cujus corpus integrum est, sit inviolabilis conversatio. Et quoniam, ut in exordio epistolae praefati sumus, te Dei sacrificium factam, quod utique sanctitatem suam etiam aliis impertit, ut quisquis ex eo digne sumpserit, sanctificationis et ipse sit particeps; ita ergo et per te quasi per divinam hostiam sanctificentur et caeterae, cum quibus te ita in omnibus exhibeas, ut quisquis vitam tuam aut auditu aut visu contigerit, sanctificationis vim sentiat, et tantum sibi intelligat gratiae ex tua conversatione transfundi, ut dum te imitari concupiscit, Dei sacrificio et ipse sit dignus.
3 Letter III. To Bassula, His Mother-In-Law. How St. Martin passed from this Life to Life Eternal PL 20, 242
How St. Martin passed from this Life to Life Eternal.
Sulpitius Severus to Bassula, his venerable parent, sendeth greeting.
If it were lawful that parents should be summoned to court by their children, clearly I might drag you with a righteous thong before the tribunal of the prætor, on a charge of robbery and plunder. For why should I not complain of the injury which I have suffered at your hands? You have left me no little bit of writing at home, no book, not even a letter—to such a degree do you play the thief with all such things and publish them to the world. If I write anything in familiar style to a friend; if, as I amuse myself I dictate anything with the wish at the same time that it should be kept private, all such things seem to reach you almost before they have been written or spoken. Surely you have my secretaries in your debt, since through them any trifles I compose are made known to you. And yet I cannot be moved with anger against them if they really obey you, and have invaded my rights under the special influence of your generosity to them, and ever bear in mind that they belong to you rather than to me. Yes, thou alone art the culprit—thou alone art to blame—inasmuch as you both lay your snares for me, and cajole them with your trickery, so that without making any selection, pieces written familiarly, or let out of hand without care, are sent to thee quite unelaborated and unpolished. For, to say nothing about other writings, I beg to ask how that letter could reach you so speedily, which I recently wrote to Aurelius the Deacon. For, as I was situated at Toulouse, while you were dwelling at Treves, and were so far distant from your native land, owing to the anxiety felt on account of your son, what opportunity, I should like to know, did you avail yourself of, to get hold of that familiar epistle? For I have received your letter in which you write that I ought in the same epistle in which I made mention of the death of our master, Martin, to have described the manner in which that saintly man left this world. As if, indeed, I had either given forth that epistle with the view of its being read by any other except him to whom it purported to be sent; or as if I were fated to undertake so great a work as that all things which should be known respecting Martin are to be made public through me particularly as the writer. Therefore, if you desire to learn anything concerning the end of the saintly bishop, you should direct your enquiries rather to those who were present when his death occurred. I for my part have resolved to write nothing to you lest you publish me everywhere. Nevertheless if you pledge your word that you will read to no one what I send you, I shall satisfy your desire in a few words. Accordingly I shall communicate to you the following particulars which are comprised within my own knowledge.
I have to state, then, that Martin was aware of the period of his own death long before it occurred, and told the brethren that his departure from the body was at hand. In the meantime, a reason sprang up which led him to visit the church at Condate. For, as the clerics of that church were at variance among themselves, Martin, wishing to restore peace, although he well knew that the end of his own days was at hand, yet he did not shrink from undertaking the journey, with such an object in view. He did, in fact, think that this would be an excellent crown to set upon his virtues, if he should leave behind him peace restored to a church. Thus, then, having set out with that very numerous and holy crowd of disciples who usually accompanied him, he perceives in a river a number of water-fowl busy in capturing fishes, and notices that a voracious appetite was urging them on to frequent seizures of their prey. “This,” exclaimed he, “is a picture of how the demons act: they lie in wait for the unwary and capture them before they know it: they devour their victims when taken, and they can never be satisfied with what they have devoured.” Then Martin, with a miraculous power in his words, commands the birds to leave the pool in which they were swimming, and to betake themselves to dry and desert regions; using with respect to those birds that very same authority with which he had been accustomed to put demons to flight. Accordingly, gathering themselves together, all those birds formed a single body, and leaving the river, they made for the mountains and woods, to no small wonder of many who perceived such power in Martin that he could even rule the birds. Having then delayed some time in that village or church to which he had gone, and peace having been restored among the clerics, when he was now meditating a return to his monastery, he began suddenly to fail in bodily strength, and, assembling the brethren, he told them that he was on the point of dissolution. Then indeed, sorrow and grief took possession of all, and there was but one voice of them lamenting, and saying: “Why, dear father, will you leave us? Or to whom can you commit us in our desolation? Fierce wolves will speedily attack thy flock, and who, when the shepherd has been smitten, will save us from their bites? We know, indeed, that you desire to be with Christ; but thy reward above is safe, and will not be diminished by being delayed; rather have pity upon us, whom you are leaving desolate.” Then Martin, affected by these lamentations, as he was always, in truth, full of compassion, is said to have burst into tears; and, turning to the Lord, he replied to those weeping round him only in the following words, “O Lord, if I am still necessary to thy people, I do not shrink from toil: thy will be done.” Thus hovering as he did between desire and love, he almost doubted which he preferred; for he neither wished to leave us, nor to be longer separated from Christ. However, he placed no weight upon his own wishes, nor reserved anything to his own will, but committed himself wholly to the will and power of the Lord. Do you not think you hear him speaking in the following few words which I repeat? “Terrible, indeed, Lord, is the struggle of bodily warfare, and surely it is now enough that I have continued the fight till now; but, if thou dost command me still to persevere in the same toil for the defense of thy flock, I do not refuse, nor do I plead against such an appointment my declining years. Wholly given to thee, I will fulfill whatever duties thou dost assign me, and I will serve under thy standard as long as thou shalt prescribe. Yea, although release is sweet to an old man after lengthened toil, yet my mind is a conqueror over my years, and I have no desire to yield to old age. But if now thou art merciful to my many years, good, O Lord, is thy will to me; and thou thyself wilt guard over those for whose safety I fear.” O man, whom no language can describe, unconquered by toil, and unconquerable even by death, who didst show no personal preference for either alternative, and who didst neither fear to die nor refuse to live! Accordingly, though he was for some days under the influence of a strong fever, he nevertheless did not abandon the work of God. Continuing in supplications and watchings through whole nights, he compelled his worn-out limbs to do service to his spirit as he lay on his glorious couch upon sackcloth and ashes. And when his disciples begged of him that at least he should allow some common straw to be placed beneath him, he replied: “It is not fitting that a Christian should die except among ashes; and I have sinned if I leave you a different example.” However, with his hands and eyes steadfastly directed towards heaven, he never released his unconquerable spirit from prayer. And on being asked by the presbyters who had then gathered round him, to relieve his body a little by a change of side, he exclaimed: “Allow me, dear brother, to fix my looks rather on heaven than on earth, so that my spirit which is just about to depart on its own journey may be directed towards the Lord.” Having spoken these words, he saw the devil standing close at hand, and exclaimed: “Why do you stand here, thou bloody monster? Thou shalt find nothing in me, thou deadly one: Abraham’s bosom is about to receive me.”
As he uttered these words, his spirit fled; and those who were there present have testified to us that they saw his face as if it had been the face of an angel. His limbs too appeared white as snow, so that people exclaimed, “Who would ever believe that man to be clothed in sackcloth, or who would imagine that he was enveloped with ashes?” For even then he presented such an appearance, as if he had been manifested in the glory of the future resurrection, and with the nature of a body which had been changed. But it is hardly credible what a multitude of human beings assembled at the performance of his funeral rites: the whole city poured forth to meet his body; all the inhabitants of the district and villages, along with many also from the neighboring cities, attended. O how great was the grief of all! how deep the lamentations in particular of the sorrowing monks! They are said to have assembled on that day almost to the number of two thousand,—a special glory of Martin,—through his example so numerous plants had sprung up for the service of the Lord. Undoubtedly the shepherd was then driving his own flocks before him—the pale crowds of that saintly multitude—bands arrayed in cloaks, either old men whose life-labor was finished, or young soldiers who had just taken the oath of allegiance to Christ. Then, too, there was the choir of virgins, abstaining out of modesty from weeping; and with what holy joy did they conceal the fact of their affliction! No doubt faith would prevent the shedding of tears, yet affection forced out groans. For there was as sacred an exultation over the glory to which he had attained, as there was a pious sorrow on account of his death. One would have been inclined to pardon those who wept, as well as to congratulate those who rejoiced, while each single person preferred that he himself should grieve, but that another should rejoice. Thus then this multitude, singing hymns of heaven, attended the body of the sainted man onwards to the place of sepulture. Let there be compared with this spectacle, I will not say the worldly pomp of a funeral, but even of a triumph; and what can be reckoned similar to the obsequies of Martin? Let your worldly great men lead before their chariots captives with their hands bound behind their backs. Those accompanied the body of Martin who, under his guidance, had overcome the world. Let madness honor these earthly warriors with the united praises of nations. Martin is praised with the divine psalms, Martin is honored in heavenly hymns. Those worldly men, after their triumphs here are over, shall be thrust into cruel Tartarus, while Martin is joyfully received into the bosom of Abraham. Martin, poor and insignificant on earth, has a rich entrance granted him into heaven. From that blessed region, as I trust, he looks upon me, as my guardian, while I am writing these things, and upon you while you read them.
Postquam omnes coquos tuos coquinae tuae renuntiasse cognovi, credo quia dedignarentur officium vilibus praebere pulmentariis: puerulum tibi ex nostra misimus officina, doctum satis pal entem coquere fabam, et ignobiles betas aceto et jure condire, vilemque pultem esurientium faucibus inferre monachorum; piperis nescium, laseris ignarum, familiarem cymini, et apprime callidum herbis suave redolentibus clamosum urgere mortarium. Unum habet vitium, quod hortorum omnium non est civilis inimicus; ita, si admissus fuerit, proxima quaeque metet gladio, nec exsaturabitur umquam caede malvarum. In praebendis autem sibi lignis calumniosus tibi non erit: obvia quaeque comburet; metet, nec dubitabit inferre tectis manus, et antiquos asseres laribus amovere. Hunc igitur cum his moribus atque virtutibus donatum, tibi non servum, sed pro servo filium cupimus, qui non erubescis minimorum esse pater. Ego tibi pro hoc servire voluissem: sed si voluntas facti portio est, tu modo facito ut inter prandia coenasque felices mei memineris; quia rectius est vestrum esse mancipium, quam dominum caeterorum. Ora pro me.