---
title: "On the Holy Trinity, Doctrinal Treatises, Moral Treatises"
author: "Augustine"
translator: "Arthur West Haddan and others; Philip Schaff (ed.)"
languages: [en]
shelf: "Church Fathers"
section: 92 of 97
url: https://scriptura.si/works/augustine-on-the-holy-trinity-doctrinal-treatises-moral-treatises/92/
cite: "Augustine, tr. Arthur West Haddan and others; Philip Schaff (ed.), On the Holy Trinity, Doctrinal Treatises, Moral Treatises, section 92. Scriptura (scriptura.si), https://scriptura.si/works/augustine-on-the-holy-trinity-doctrinal-treatises-moral-treatises/92/"
---

# On the Holy Trinity, Doctrinal Treatises, Moral Treatises

*Augustine, tr. Arthur West Haddan and others; Philip Schaff (ed.)*

Augustine's On the Trinity and his shorter doctrinal and moral treatises.

## 92. Section 29

Source: https://scriptura.si/works/augustine-on-the-holy-trinity-doctrinal-treatises-moral-treatises/92/ · cite a paragraph as https://scriptura.si/works/augustine-on-the-holy-trinity-doctrinal-treatises-moral-treatises/92/#p-N

[¶0] 29. But let us grant this also, that the whole year round there may in the fields be found either of tree or of herbs or of any manner of roots, that which may be taken as food uncooked; or, at any rate, let so great exercise of body be used, that the things which require cooking, may be taken even raw without hurt, and people may even in winter weather, no matter how rough, go forth to their fodder; and so it shall be the case that nothing be taken away to be prepared, nothing laid up for the morrow. Yet will not those men be able to keep these rules, who for many days separating themselves from sight of men, and allowing none access to them, do shut themselves up, living in great earnestness of prayers. For these do use to shut up with themselves store of aliments, such indeed as are most easily and cheaply had, yet still a store which may suffice for those days during which they purpose that no man shall see them; which thing the birds do not. Now touching these men’s exercising of themselves in so marvellous continency, seeing that they have leisure for the doing of these things, and not in proud elation but in merciful sanctity do propose themselves for men’s imitation, I not only do not blame it, but know not how to praise it as much as it deserves. And yet what are we to say of such men, according to these persons’ understanding of the evangelical words? Or haply the holier they be, the more unlike are they to the fowls? because unless they lay by for themselves food for many days, to shut themselves up as they do they will not have strength? Howbeit, to them as well as us is it said, “Take therefore no thought for the morrow.”

### Section 30

[¶2] 30. Wherefore, that I may briefly embrace the whole matter, let these persons, who from perverse understanding of the Gospel labor to pervert apostolical precepts, either take no thought for the morrow, even as the birds of the air; or let them obey the Apostle, as dear children: yea rather, let them do both, because both accord. For things contrary to his Lord, Paul the servant of Jesus Christ would never advise. This then we say openly to these persons; If the birds of the air ye in such wise understand in the Gospel, that ye will not by working with your hands procure food and clothing; then neither must ye put any thing by for the morrow, like as the birds of the air do put nothing by. But if to put somewhat by for the morrow, is possibly not against the Gospel where it is said, “Behold the birds of the air, for they neither sow nor reap nor gather into stores;” then is it possibly not against the Gospel nor against similitude of the birds of the air, to maintain this life of the flesh by labor of corporal working.

### Section 31

[¶4] 31. For if they be urged from the Gospel that they should put nothing by for the morrow, they most rightly answer, “Why then had the Lord Himself a bag in which to put by the money which was collected? Why so long time beforehand, on occasion of impending famine, were supplies of corn sent to the holy fathers? Why did Apostles in such wise provide things necessary for the indigence of saints lest there should be lack thereafter, that most blessed Paul should thus write to the Corinthians in his Epistle: “Now concerning the collection for the saints, as I have given order to the Churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that the gatherings be not then first made when I come. And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. And if it be meet that I go also, they shall go with me?” These and much else they most copiously and most truly bring forward. To whom we answer: Ye see then, albeit the Lord said, “Take no thought for the morrow,” yet ye are not by these words constrained to reserve nothing for the morrow: then why do ye say that by the same words ye are constrained to do nothing? Why are the birds of the air not a pattern unto you for reserving nothing, and ye will have them to be a pattern for working nothing?

### Section 32

[¶6] 32. Some man will say: “What then does it profit a servant of God, that, having left the former doings which he had in the world he is converted unto the spiritual life and warfare, if it still behove him to do business as of a common workman?” As if truly it could be easily unfolded in words, how greatly profiteth what the Lord, in answer to that rich man who was seeking counsel of laying hold on eternal life, told him to do if he would fain be perfect: sell that he had, distribute all to the indigence of the poor, and follow Him? Or who with so unimpeded course hath followed the Lord, as he who saith, “Not in vain have I run, nor in vain labored?” who yet both enjoined these works, and did them. This unto us, being by so great authority taught and informed, ought to suffice for a pattern of relinquishing our old resources, and of working with our hands. But we too, aided by the Lord Himself, are able perchance in some sort to apprehend what it doth still profit the servants of God to have left their former businesses, while they do yet thus work. For if a person from being rich is converted to this mode of life, and is hindered by no infirmity of body, are we so without taste of the savor of Christ, as not to understand what an healing it is to the swelling of the old pride, when, having pared off the superfluities by which erewhile the mind was deadly inflamed, he refuses not, for the procuring of that little which is still naturally necessary for this present life, even a common workman’s lowly toil? If however he be from a poor estate converted unto this manner of life, let him not account himself to be doing that which he was doing aforetime, if foregoing the love of even increasing his ever so small matter of private substance, and now no more seeking his own but the things which be Jesu Christ’s, he hath translated himself into the charity of a life in common, to live in fellowship of them who have one soul and one heart to Godward, so that no man saith that any thing is his own, but they have all things common. For if in this earthly commonwealth its chief men in the old times did, as their own men of letters are wont in their most glowing phrase to tell of them, to that degree prefer the common weal of the whole people of their city and country to their own private affairs, that one of them, for subduing of Africa honored with a triumph, would have had nothing to give to his daughter on her marriage, unless by decree of the senate she had been dowered from the public treasury: of what mind ought he to be towards his commonwealth, who is a citizen of that eternal City, the heavenly Jerusalem, but that even what with labor of his own hands he earns, he should have in common with his brother, and if the same lack any thing, supply it from the common store; saying with him whose precept and example he hath followed, “As having nothing, and possessing all things?”

### Section 33

[¶8] 33. Wherefore even they which having relinquished or distributed their former, whether ample or in any sort opulent, means, have chosen with pious and wholesome humility to be numbered among the poor of Christ; if they be so strong in body and free from ecclesiastical occupations, (albeit, bringing as they do so great a proof of their purpose, and conferring from their former havings, either very much, or not a little, upon the indigence of the same society, the common fund itself and brotherly charity owes them in return a sustenance of their life,) yet if they too work with their hands, that they may take away all excuse from lazy brethren who come from a more humble condition in life, and therefore one more used to toil; therein they act far more mercifully than when they divided all their goods to the needy. If indeed they be unwilling to do this, who can venture to compel them? Yet then there ought to be found for them works in the monastery, which if more free from bodily exercise, require to be looked unto with vigilant administration, that not even they may eat their bread for nought, because it is now become the common property. Nor is it to be regarded in what monasteries, or in what place, any man may have bestowed his former having upon his indigent brethren. For all Christians make one commonwealth. And for that cause whoso shall have, no matter in what place, expended upon Christians the things they needed, in what place soever he also receiveth what himself hath need of, from Christ’s goods he doth receive it. Because in what place soever himself has given to such, who but Christ received it? But, as for them who before they entered this holy society got their living by labor of the body, of which sort are the more part of them which come into monasteries, because of mankind also the more part are such; if they will not work, neither let them eat. For not to that end are the rich, in this Christian warfare, brought low unto piety, that the poor may be lifted up unto pride. As indeed it is by no means seemly that in that mode of life where senators become men of toil, there common workmen should become men of leisure; and whereunto there come, relinquishing their dainties, men who had been masters of houses and lands, there common peasants should be dainty.

### Section 34

[¶10] 34. But then the Lord saith, “Be not solicitous for your life what ye shall eat, nor for the body, what ye shall put on.” Rightly: because He had said above, “Ye cannot serve God and mammon.” For he who preaches the Gospel with an eye to this, that he may have whereof he may eat and whereof be clothed, accounts that he at the same time both serves God, because he preaches the Gospel; and mammon, because he preaches with an eye to these necessaries: which thing the Lord saith to be impossible. And hereby he who doth for the sake of these things preach the Gospel is convicted that he serves not God but mammon; however God may use him, he knows not how, to other men’s advancement. For to this sentence doth He subjoin, saying “Therefore I say unto you, Be not solicitous for your life what ye shall eat, nor for your body what ye shall put on:” not that they should not procure these things, as much as is enough for necessity, by what means they honestly may; but that they should not look to these things, and for the sake of these do whatever in preaching of the Gospel they are bidden to do. The intention, namely, for which a thing is done, He calls the eye: of which a little above He was speaking with purpose to come down to this, and saying, “The light of thy body is thine eye: if thine eye be single, thy whole body shall be full of light; but if thine eye be evil, thy whole body shall be full of darkness;” that is, such will be thy deeds as shall be thine intention for which thou doest them. For indeed that He might come to this, He had before given precept concerning alms, saying, “Lay not up for yourselves treasures on earth where rust and moth doth corrupt, and where thieves break through and steal. But lay up for yourselves treasure in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. For where thy treasure shall be, there will thy heart be also.” Thereupon He subjoined, “The light of thy body is thine eye:” that they, to wit, which do alms, do them not with that intention that they should either wish to please men, or seek to have repayment on earth of the alms they do. Whence the Apostle, giving charge to Timothy for warning of rich men, “Let them,” says he “readily give, communicate, treasure up for themselves a good foundation for the time to come, that they may lay hold on the true life.” Since then the Lord hath to the future life directed the eye of them which do alms, and to an heavenly reward, in order that the deeds themselves may be full of light when the eye shall be simple, (for of that last retribution is meant that which He says in another place, “He that receiveth you receiveth Me, and he that receiveth Me receiveth Him that sent Me. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, his reward shall not be lost,”) lest haply after he had reproved the eye of them which bestow things needful upon the indigent both prophets and just men and disciples of the Lord, the eye of the persons to whom these things were done should become depraved, so that for the sake of receiving these things they should wish to serve Christ as His soldiers: “No man,” saith He, “can serve two masters.” And a little after: “Ye cannot,” saith He, “serve God and mammon.” And straightway He hath added, “Therefore I say unto you, be not solicitous for your life what ye shall eat, nor for the body what ye shall put on.”

### Section 35

[¶12] 35. And that which follows concerning birds of the air and lilies of the field, He saith to this end, that no man may think that God careth not for the needs of His servants; when His most wise Providence reacheth unto these in creating and governing those. For it must not be deemed that it is not He that feeds and clothes them also which work with their hands. But lest they turn aside the Christian service of warfare unto their purpose of getting these things, the Lord in this premonisheth His servants that in this ministry which is due to His Sacrament, we should take thought, not for these, but for His kingdom and righteousness: and all these things shall be added unto us, whether working by our hands, or whether by infirmity of body hindered from working, or whether bound by such occupation of our very warfare that we are able to do nothing else. For neither does it follow that because the Lord hath said, “Call upon Me in the day of tribulation and I will deliver thee, and thou shalt glorify Me,” therefore the Apostle ought not to have fled, and to be let down by the wall in a basket that he might escape the hands of a pursuer, but should rather have waited to be taken, that, like the three children from the midst of the fires, the Lord might deliver him. Or for this reason ought not the Lord either to have said this, “If they shall persecute you in one city, flee ye to another,” namely, because He hath said, “If ye shall ask of the Father any thing in My name, He will give it you.” As then whoever to Christ’s disciples when fleeing from persecution should cast up this sort of question, why they did not rather stand, and by calling upon God obtain through His marvellous works in such wise deliverance, as Daniel from the lions, as Peter from his chains, they would answer that they ought not to tempt God, but He would then and then only do the like for them, if it should please Him, when they had nothing that they could do; but when He put flight in their power, although they were thereby delivered, yet were they not delivered but by Him: so likewise to servants of God having time and strength after the example and precept of the Apostle to get their living by their own hands, if any from the Gospel shall raise a question concerning the birds of the air, which sow not nor reap nor gather into stores, and concerning lilies of the field that they toil not neither do they spin; they will easily answer, “If we also, by reason of any either infirmity or occupation cannot work, He will so feed and clothe us, as He doth the birds and the lilies, which do no work of this kind: but when we are able, we ought not to tempt our God; because this very ability of ours, we have it by His gift, and in living by it, we live by His bounty Who hath bounteously bestowed upon us that we should have this ability. And therefore concerning these necessary things we are not solicitous; because when we are able to do these things, He by Whom mankind are fed and clothed doth feed and clothe us: but when we are not able to do these things, He feeds and clothes us by Whom the birds are fed and the lilies clothed, because we are more worth than they. Wherefore in this our warfare, neither for the morrow take we thought: because not for the sake of these temporal things, whereunto pertaineth To-morrow, but for the sake of those eternal things, where it is evermore To-day, have we proved ourselves unto Him, that, entangled in no secular business, we may please Him.

### Section 36

[¶14] 36. Since these things are so, suffer me awhile, holy brother, (for the Lord giveth me through thee great boldness,) to address these same our sons and brethren whom I know with what love thou together with us dost travail in birth withal, until the Apostolic discipline be formed in them. O servants of God, soldiers of Christ, is it thus ye dissemble the plottings of our most crafty foe, who fearing your good fame, that so goodly odor of Christ, lest good souls should say, “We will run after the odor of thine ointments,” and so should escape his snares, and in every way desiring to obscure it with his own stenches, hath dispersed on every side so many hypocrites under the garb of monks, strolling about the provinces, no where sent, no where fixed, no where standing, no where sitting. Some hawking about limbs of martyrs, if indeed of martyrs; others magnifying their fringes and phylacteries; others with a lying story, how they have heard say that their parents or kinsmen are alive in this or that country, and therefore be they on their way to them: and all asking, all exacting, either the costs of their lucrative want, or the price of their pretended sanctity. And in the meanwhile wheresoever they be found out in their evil deeds, or in whatever way they become notorious, under the general name of monks, your purpose is blasphemed, a purpose so good, so holy, that in Christ’s name we desire it, as through other lands so through all Africa, to grow and flourish. Then are ye not inflamed with godly jealousy? Does not your heart wax hot within you, and in your meditation a fire kindle, that these men’s evil works ye should pursue with good works, that ye should cut off from them occasion of a foul trafficking, by which your estimation is hurt, and a stumbling-block put before the weak? Have mercy then and have compassion, and show to mankind that ye are not seeking in ease a ready subsistence, but through the strait and narrow way of this purpose, are seeking the kingdom of God. Ye have the same cause which the Apostle had, to cut off occasion from them which seek occasion, that they who by their stinks are suffocated, by your good odor may be refreshed.

### Section 37

[¶16] 37. We are not binding heavy burdens and laying them upon your shoulders, while we with a finger will not touch them. Seek out, and acknowledge the labor of our occupations, and in some of us the infirmities of our bodies also, and in the Churches which we serve, that custom now grown up, that they do not suffer us to have time ourselves for those works to which we exhort you. For though we might say, “Who goeth a warfare any time at his own charges? Who planteth a vineyard, and eateth not of the fruit thereof? Who feedeth a flock, and partaketh not of the milk of the flock?” yet I call our Lord Jesus, in Whose name I fearlessly say these things, for a witness upon my soul, that so far as it concerns mine own convenience, I would much rather every day at certain hours, as much as is appointed by rule in well-governed monasteries, do some work with my hands, and have the remaining hours free for reading and praying, or some work pertaining to Divine Letters, than have to hear these most annoying perplexities of other men’s causes about secular matters, which we must either by adjudication bring to an end, or by intervention cut short. Which troubles the same Apostle hath fastened us withal, (not by his own sentence, but by His who spake through him,) while yet we do not read that he had to put up with them himself: indeed his was not the sort of work to admit of it, while running to and fro in his Apostleship. Nor hath he said, “If then ye have secular law-suits, bring them before us;” or, “Appoint us to judge them;” but, “Them which are contemptible in the Church, these,” saith he, “put ye in place. To your abashment I say it: is it so that there is not among you any wise man who can judge between his brother, but brother goeth to law with brother, and that before infidels?” So then wise believers and saints, having their stated abode in the different places, not those who were running hither and hither on the business of the Gospel, were the persons whom he willed to be charged with examination of such affairs. Whence it is no where written of him that he on any occasion gave up his time to such matters; from which we are not able to excuse ourselves, even though we be contemptible; because he willed even such to be put in place, in case there were lack of wise men, rather than have the affairs of Christians to be brought into the public courts. Which labor, however, we not without consolation of the Lord take upon us, for hope of eternal life, that we may bring forth fruit with patience. For we are servants unto His Church, and most of all to the weaker members, whatsoever members we in the same body may chance to be. I pass by other innumerable ecclesiastical cares, which perchance no man credits but he who hath experienced the same. Therefore we do not bind heavy burdens and place them on your shoulders, while we ourselves touch them not so much as with a finger; since indeed if with safety to our office we might, (He seeth it, Who tries our hearts!) we would rather do these things which we exhort you to do, than the things which we ourselves are forced to do. True it is, to all both us and you, while according to our degree and office we labor, both the way is strait in labor and toil; and yet, while we rejoice in hope, His yoke is easy and His burden light, Who hath called us unto rest, Who passed forth before us from the vale of tears, where not Himself either was without pressure of griefs. If ye be our brethren, if our sons, if we be your fellow-servants, or rather in Christ your servants, hear what we admonish, acknowledge what we enjoin, take what we dispense. But if we be Pharisees, binding heavy burdens and laying them on your shoulders; yet do ye the things we say, even though ye disapprove the things we do. But to us it is a very small thing that we be judged by you, or of any human assize. Of how near and dear charity is our care on your behalf, let Him look into it Who hath given what we may offer to be looked into by His eyes. In fine: think what ye will of us: Paul the Apostle enjoins and beseeches you in the Lord, that with silence, that is, quietly and obediently ordered, ye do work and eat your own bread. Of him, as I suppose, ye believe no evil, and He who by him doth speak, on Him have ye believed.

### Section 38

[¶18] 38. These things, my brother Aurelius, most dear unto me, and in the bowels of Christ to be venerated, so far as He hath bestowed on me the ability Who through thee commanded me to do it, touching work of Monks, I have not delayed to write; making this my chief care, lest good brethren obeying apostolic precepts, should by lazy and disobedient be called even prevaricators from the Gospel: that they which work not, may at the least account them which do work to be better than themselves without doubt. But who can bear that contumacious persons resisting most wholesome admonitions of the Apostle, should, not as weaker brethren be borne withal, but even be preached up as holier men; insomuch that monasteries founded on sounder doctrine should be by this double enticement corrupted, the dissolute license of vacation from labor, and the false name of sanctity? Let it be known then to the rest, our brethren and sons, who are accustomed to favor such men, and through ignorance to defend this kind of presumption, that they need themselves most chiefly to be corrected, in order that those may be corrected, nor that they become “weary in well-doing.” Truly, in that they do promptly and with alacrity minister unto the servants of God the things they need, not only we blame them not, but we most cordially embrace them: only let them not with perverse mercy more hurt these men’s future life, than to their present life they render aid.

### Section 39

[¶20] 39. For there is less sin, if people do not praise the sinner in the desires of his soul, and speak good of him who practiseth iniquities. Now what is more an iniquity than to wish to be obeyed by inferiors, and to refuse to obey superiors? The Apostle, I mean, not us: insomuch that they even let their hair grow long: a matter, of which he would have no disputing at all, saying, “If any chooseth to be contentious, we have no such custom, neither the Church of God. Now this I command;” which gives us to understand that it is not cleverness of reasoning that we are to look for, but authority of one giving command to attend unto. For whereunto, I pray thee, pertaineth this also, that people so openly against the Apostle’s precepts wear long hair? Is it that there must be in such sort vacation, that not even the barbers are to work? Or, because they say that they imitate the Gospel birds, do they fear to be, as it were, plucked, lest they be not able to fly? I shrink from saying more against this fault, out of respect for certain long-haired brethren, in whom, except this, we find much, and well-nigh every thing, to venerate. But the more we love them in Christ, the more solicitously do we admonish them. Nor are we afraid indeed, lest their humility reject our admonition; seeing that we also desire to be admonished by such as they, wherever we chance to stumble or to go aside. This then we admonish so holy men, not to be moved by foolish quibblings of vain persons, and imitate in this perversity them whom in all else they are far from resembling. For those persons, hawking about a venal hypocrisy, fear lest shorn sanctity be held cheaper than long-haired; because forsooth he who sees them shall call to mind those ancients whom we read of, Samuel and the rest who did not cut off their hair. And they do not consider what is the difference between that prophetic veil, and this unveiling which is in the Gospel, of which the Apostle saith, “When thou shall go over unto Christ, the veil shall be taken away.” That, namely, which was signified in the veil interposed between the face of Moses and the beholding of the people Israel, that same was also signified in those times by the long hair of the Saints. For the same Apostle saith, that long hair is also instead of a veil: by whose authority these men are hard pressed. Seeing he saith openly, “If a man wear long hair, it is a disgrace to him.” “The very disgrace,” say they, “we take upon us, for desert of our sins:” holding out a screen of simulated humility, to the end that under cover of it they may carry on their trade of self-importance. Just as if the Apostle were teaching pride when he says, “Every man praying or prophesying with veiled head shameth his head;” and, “A man ought not to veil his head, forsomuch as he is the image and glory of God.” Consequently he who says, “Ought not,” knows not perchance how to teach humility! However, if this same disgrace in time of the Gospel, which was a thing of a holy meaning in time of Prophecy, be by these people courted as matter of humility, then let them be shorn, and veil their head with haircloth. Only then there will be none of that attracting of people’s eyes in which they trade, because Samson was veiled not with haircloth, but with his long hair.

### Section 40

[¶22] 40. And then that further device of theirs, (if words can express it), how painfully ridiculous is it, which they have invented for defense of their long locks! “A man,” say they, “the Apostle hath forbidden to have long hair: but then they who have made themselves eunuchs for the kingdom of God are no longer men.” O dotage unparalleled! Well may the person who says this arm himself against Holy Scripture’s most manifest proclamations, with counsel of outrageous impiety, and persevere in a tortuous path, and essay to bring in a pestiferous doctrine that not “Blessed is the man who hath not walked in the counsel of the ungodly, and in the way of sinners hath not stood, and in the chair of noisome wickedness hath not sat.” For if he would meditate in God’s law day and night, there he should find the Apostle Paul himself, who assuredly professing highest chastity saith, “I would that all men were even as I:” and yet shows himself a man, not only in so being, but also in so speaking. For he saith, “When I was a child, I spake as a child, I understood as a child, I thought as a child; when I became a man, I put away childish things.” But why should I mention the Apostle, when concerning our Lord and Saviour Himself they know not what they think who say these things. For of Whom but Him is it said, “Until we come all to unity of faith and to knowledge of the Son of God, to the Perfect Man, to the measure of the age of the fullness of Christ; that we be no longer babes, tossed and carried about with every wind of doctrine, in sleight of men, in cunning craftiness for machination of error.” With which sleight these persons deceive ignorant people, with which cunning craftiness and machinations of the enemy both they themselves are whirled round, and in their whirling essay to make the minds of the weak which cohere unto them so (in a manner) to spin round with them, that they also may not know where they are. For they have heard or read that which is written, “Whosoever of you have been baptized in Christ, have put on Christ: where is no Jew nor Greek; no bond nor free; no male nor female.” And they do not understand that it is in reference to concupiscence of carnal sex that this is said, because in the inner man, wherein we are renewed in newness of our mind, no sex of this kind exists. Then let them not deny themselves to be men, just because in respect of their masculine sex they work not. For wedded Christians also who do this work, are of course not Christians on the score of that which they have in common with the rest who are not Christians and with the very cattle. For that is one thing that is either to infirmity conceded or to mortal propagation paid as a debt, but another that which for the laying hold of incorrupt and eternal life is by faithful profession signified. That then which concerning not veiling of the head is enjoined to men, in the body indeed it is set forth in a figure, but that it is enacted in the mind, wherein is the image and glory of God, the words themselves do indicate: “A man indeed,” it saith, “ought not to veil his head, forsomuch as he is the image and glory of God.” For where this image is, he doth himself declare, where he saith, “Lie not one to another; but stripping off the old man with his deeds, put ye on the new, which is renewed to the acknowledging of God, according to the image of Him who created him.” Who can doubt that this renewing takes place in the mind? But and if any doubt, let him hear a more open sentence. For, giving the same admonition, he thus saith in another place: “As is the truth in Jesus, that ye put off concerning the former conversation the old man, him which is corrupt according to the lust of deception; but be ye renewed in the spirit of your mind, and put on the new man, him which after God is created.” What then? Have women not this renewal of mind in which is the image of God? Who would say this? But in the sex of their body they do not signify this; therefore they are bidden to be veiled. The part, namely, which they signify in the very fact of their being women, is that which may be called the concupiscential part, over which the mind bears rule, itself also subjected to its God, when life is most rightly and orderly conducted. What, therefore, in a single individual human being is the mind and the concupiscence, (that ruling, this ruled; that lord, this subject,) the same in two human beings, man and woman, is in regard of the sex of the body exhibited in a figure. Of which sacred import the Apostle speaks when he says, that the man ought not to be veiled, the women ought. For the mind doth the more gloriously advance to higher things, the more diligently the concupiscence is curbed from lower things; until the whole man together with even this now mortal and frail body in the last resurrection be clothed with incorruption and immortality, and death be swallowed up in victory.

### Section 41

[¶24] 41. Wherefore, they which will not do right things, let them give over at least to teach wrong things. Howbeit they be others whom in this speech we reprove: but as for those who by this one fault, of letting their hair contrary to apostolic precept grow long, offend and trouble the Church, because when some being unwilling to think of them any thing amiss are forced to twist the manifest words of the Apostle into a wrong meaning, others choose to defend the sound understanding of the Scriptures rather than fawn upon any men, there arise between the weaker and the stronger brethren most bitter and perilous contentions: which things perchance if they knew, these would correct without hesitation this also, in whom we admire and love all else. Those then we not reprove, but ask and solemnly beseech by the Godhead and the Manhood of Christ and by the charity of the Holy Ghost, that they no more put this stumbling-block before the weak for whom Christ died, and aggravate the grief and torment of our heart when we bethink us how much more readily evil men can imitate this evil thing for deceiving of mankind, when they see this in them whom on the score of other so great good we with deserved offices of Christian love do honor. If however, after this admonition, or rather this solemn entreaty of ours, they shall think fit to persevere in the same, we shall do nothing else but only grieve and mourn. This let them know; it is enough. If they be servants of God, they have pity. If they have not pity, I will not say any thing worse. All these things, therefore, in the which peradventure I have been more loquacious than the occupations both of thee and of me could wish, if thou approve the same, make thou to be known to our brethren and sons, on whose behalf thou hast deigned to put this burden upon me: but if aught seem to thee meet to be withdrawn or amended, by reply of your Blessedness I shall know the same.