# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 147

Letter CXLVII. To Sabinianus.
Jerome writes in severe but moderate language to Sabinianus, a deacon, calling on him to repent of his sins. Of these he recounts at length the two most serious, an act of adultery at Rome and an attempt to seduce a nun at Bethlehem. The date of the letter is uncertain.
1. Of old, when it had repented the Lord that he had anointed Saul to be king over Israel, we are told that Samuel mourned for him; and again, when Paul heard that there was fornication among the Corinthians and such fornication as was not so much as named among the gentiles, he besought them to repent with these tearful words: “lest, when I come again, my God will humble me among you and that I shall bewail many which have sinned already and have not repented of the uncleanness and fornication and lasciviousness which they have committed.” If an apostle or a prophet, themselves immaculate, could speak thus with a clemency embracing all, how much more earnestly should a sinner like me plead with a sinner like you. You have fallen and refuse to rise; you do not so much as lift your eyes to heaven; having wasted your father’s substance you take pleasure in the husks that the swine eat; and climbing the precipice of pride you fall headlong into the deep. You make your belly your God instead of Christ; you are a slave to lust; your glory is in your shame; you fatten yourself like a victim for the slaughter, and imitate the lives of the wicked, careless of their doom. “Thou knowest not that the goodness of God leadeth thee to repentance. But after thy hardness and impenitent heart thou treasurest up unto thyself wrath against the day of wrath.” Or is it that your heart is hardened, as Pharaoh’s was, because your punishment is deferred and you are not smitten at the moment? The ten plagues were sent upon Pharaoh not as by an angry God but as by a warning father, and his day of grace was prolonged until he repented of his repentance. Yet doom overtook him when he pursued through the wilderness the people whom he had previously let go and presumed to enter the very sea in the eagerness of his pursuit. For only in this one way could he learn the lesson that He is to be dreaded whom even the elements obey. He had said: “I know not the Lord, neither will I let Israel go;” and you imitate him when you say: “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” Yet the same prophet confutes you with these words: “Thus saith the Lord God, There shall none of my words be prolonged any more, but the word which I have spoken shall be done.” David too says of the godless (and of godlessness you have proved yourself not a slight but an eminent example), that in this world they rejoice in good fortune and say: “How doth God know? And is there knowledge in the Most High? Behold these are the ungodly who prosper in the world; they increase in riches.” Then almost losing his footing and staggering where he stands he complains, saying “Verily I have cleansed my heart in vain, and washed my hands in innocency.” For he had previously said: “I was envious at the foolish, when I saw the prosperity of the wicked. For they have no regard for death, but their strength is firm. They are not in trouble as other men are; neither are they plagued like other men. Therefore pride compasseth them about as a chain; violence covereth them as a garment. Their eyes stand out with fatness: they have more than heart could wish. They are corrupt, and speak wickedly concerning oppression: they speak loftily. They set their mouth against the heavens, and their tongue walketh through the earth.”
2. Does not this whole psalm seem to you to be written of yourself? Certainly you are hale and strong; and like a new apostle of Antichrist, when you are found out in one city, you pass to another. You are in no need of money, no crushing blow strikes you down, neither are you plagued as other men who are not like you mere brute beasts. Therefore you are lifted up into pride, and lust covers you as a garment. Out of your fat and bloated carcass you breathe out words fraught with death. You never consider that you must some day die, nor feel the slightest repentance when you have satisfied your lust. You have more than heart can wish; and, not to be alone in your wrongdoing, you invent scandals concerning those who are God’s servants. Though you know it not, it is against the most High that you are speaking iniquity and against the heavens that you are setting your mouth. It is no wonder that God’s servants small and great are blasphemed by you, when your fathers did not scruple to call even the master of the house Beelzebub. “The disciple is not above his master nor the servant above his lord.” If they did this with the green tree, what will you do with me, the dry? Much in the same way also the offended believers in the book of Malachi gave expression to feelings like yours; for they said, “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of Hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.” Yet the Lord afterwards threatens them with a day of judgment; and announcing beforehand the distinction that shall then be made between the righteous and the unrighteous, speaks to them thus: “Return ye, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.”
3. All this may perhaps seem to you matter for jesting, seeing that you take so much pleasure in comedies and lyrics and mimes like those of Lentulus; although so blunted is your wit that I am not disposed to allow that you can understand even language so simple. You may treat the words of prophets with contempt, but Amos will still make answer to you: “Thus saith the Lord, For three transgressions and for four shall I not turn away from him?” For inasmuch as Damascus, Gaza, Tyre, Edom, the Ammonites and the Moabites, the Jews also and the children of Israel, although God had often prophesied to them to turn and to repent, had refused to hear His voice, the Lord wishing to shew that He had most just cause for the wrath that he was going to bring upon them used the words already quoted, “For three transgressions and for four shall I not turn away from them?” It is wicked, God says, to harbour evil thoughts; yet I have allowed them to do so. It is still more wicked to carry them out; yet in My mercy and kindness I have permitted even this. But should the sinful thought have become the sinful deed? Should men in their pride have trampled thus on my tenderness? Nevertheless “I have no pleasure in the death of the wicked, but that the wicked turn from his way and live;” and as it is not they that are whole who need a physician but they that are sick, even after his sin I hold out a hand to the prostrate sinner and exhort him, polluted as he is in his own blood, to wash away his stains with tears of penitence. But if even then he shews himself unwilling to repent, and if, after he has suffered shipwreck, he refuses to clutch the plank which alone can save him, I am compelled at last to say: “Thus saith the Lord, For three transgressions and for four shall I not turn away from him?” For this “turning away” God accounts a punishment, inasmuch as the sinner is left to his own devices. It is thus that he visits the sins of the fathers upon the children unto the third and fourth generation; not punishing those who sin immediately but pardoning their first offences and only passing sentence on them for their last. For if it were otherwise and if God were to stand forth on the moment as the avenger of iniquity, the church would lose many of its saints; and certainly would be deprived of the apostle Paul. The prophet Ezekiel, from whom we have quoted above, repeating God’s words spoken to himself speaks thus: “Open thy mouth and eat what I shall give thee. And behold,” he says, “an hand was sent unto me; and, lo, a roll of a book was therein; and he spread it before me; and it was written within and without: and there was written therein lamentations, and a song, and woe.” The first of these three belongs to you if you prove willing, as a sinner, to repent of your sins. The second belongs to those who are holy, who are called upon to sing praises to God; for praise does not become a sinner’s mouth. And the third belongs to persons like you who in despair have given themselves over to uncleanness, to fornication, to the belly, and to the lowest lusts; men who suppose that death ends all and that there is nothing beyond it; who say: “When the overflowing scourge shall pass through it shall not come unto us.” The book which the prophet eats is the whole series of the Scriptures, which in turn bewail the penitent, celebrate the righteous, and curse the desperate. For nothing is so displeasing to God as an impenitent heart. Impenitence is the one sin for which there is no forgiveness. For if one who ceases to sin is pardoned even after he has sinned, and if prayer has power to bend the judge; it follows that every impenitent sinner must provoke his judge to wrath. Thus despair is the one sin for which there is no remedy. By obstinate rejection of God’s grace men turn His mercy into sternness and severity. Yet, that you may know that God does every day call sinners to repentance, hear Isaiah’s words: “In that day,” he says, “did the Lord God of Hosts call to weeping and to mourning and to baldness and to girding with sackcloth: and behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine; let us eat and drink, for to-morrow we shall die.” After these words filled with the recklessness of despair the Scripture goes on to say: “And it was revealed in my ears by the Lord of Hosts, Surely this iniquity shall not be purged from you till ye die.” Only when they become dead to sin, will their sin be forgiven them. For, so long as they live in sin, it cannot be put away.
4. Have mercy I beseech you upon your soul. Consider that God’s judgment will one day overtake you. Remember by what a bishop you were ordained. The holy man was mistaken in his choice; but this he might well be. For even God repented that he had anointed Saul to be king. Even among the twelve apostles Judas was found a traitor. And Nicolas of Antioch—a deacon like yourself—disseminated the Nicolaitan heresy and all manner of uncleanness. I do not now bring up to you the many virgins whom you are said to have seduced, or the noble matrons who have suffered death because violated by you, or the greedy profligacy with which you have hied through dens of sin. For grave and serious as such sins are in themselves, they are trivial indeed when compared with those which I have now to narrate. How great must be the sin beside which seduction and adultery are insignificant? Miserable wretch that you are! when you enter the cave wherein the Son of God was born, where truth sprang out of the earth and the land did yield her increase, it is to make an assignation. Have you no fear that the babe will cry from the manger, that the newly delivered virgin will see you, that the mother of the Lord will behold you? The angels cry aloud, the shepherds run, the star shines down from heaven, the wise men worship, Herod is terrified, Jerusalem is in confusion, and meantime you creep into a virgin’s cell to seduce the virgin to whom it belongs. I am filled with consternation and a shiver runs through me, soul and body, when I try to set before your eyes the deed that you have done. The whole church was keeping vigil by night and proclaiming Christ as its Lord; in one spirit though in different tongues the praises of God were being sung. Yet you were squeezing your love-notes into the openings of what is now the altar, as it was once the manger, of the Lord, choosing this place in order that your unhappy victim might find and read them when she came to kneel and worship there. Then you took your place among the singers, and with impudent nods communicated your passion to her.
5. Oh! crying shame! I can go no farther. For sobs anticipate my words, and indignation and grief choke me in the act of utterance. Oh! for the sea of Tully’s eloquence! Oh! for the impetuous current of the invective of Demosthenes! Yet in this case I am sure you would both be dumb; your eloquence would fail you. A deed has been disclosed which no rhetoric can explain; a crime has been discovered which no mime can represent, nor jester play, nor comedian describe.
It is usual in the monasteries of Egypt and Syria for virgins and widows who have vowed themselves to God and have renounced the world and have trodden under foot its pleasures, to ask the mothers of their communities to cut their hair; not that afterwards they go about with heads uncovered in defiance of the apostle’s command, for they wear a close-fitting cap and a veil. No one knows of this in any single case except the shearers and the shorn, but as the practice is universal, it is almost universally known. The custom has in fact become a second nature. It is designed to save those who take no baths and whose heads and faces are strangers to all unguents, from accumulated dirt and from the tiny creatures which are sometimes generated about the roots of the hair.
6. Let us see then, my good friend, how you acted in these surroundings. You promised to marry your unhappy victim; and then in that venerable cave you took from her, either as securities for her fidelity or as a pledge of the engagement, some locks of hair, some handkerchiefs, and a girdle, swearing at the same time that you would never love another as you loved her. Then you ran to the place where the shepherds were watching their flocks when they heard the angels singing over head, and there again you plighted your troth. I say no more; I do not accuse you of kissing her or of embracing her. Although I believe that there is nothing of which you are not capable, still the sacred character of stable and field forbids me to suppose you guilty except in will and determination. Unhappy man! When you first stood beside the virgin in the cave, surely a mist must have dimmed your eyes, your tongue must have been paralysed, your arms must have fallen to your sides, your chest must have heaved, your gait must have become unsteady. She had assumed the bridal-veil of Christ in the basilica of the apostle Peter and had vowed to live henceforth in the monastery, in the spots consecrated by the Lord’s Cross, His Resurrection, and His Ascension; and yet after all this you dared to accept that hair, which at Christ’s command she had cut off in the cave of His birth, as a token of her readiness to sleep with you. Again you used to sit beneath her window from the evening till the morning; and because owing to its height you could not come to close quarters with her, you conveyed things to her and she in her turn to you by the aid of a cord. How careful the lady superior must have been is shewn by the fact that you never saw the virgin except in church; and that, although both of you had the same inclination, you could find no means of conversing with each other except at a window under cover of night. As I was afterwards told you used to be quite sorry when the sun rose. Your face looked bloodless, shrunken, and pale; and to remove all suspicion, you used to be for ever reading Christ’s gospel as if you were a deacon indeed. I and others used to attribute your paleness to fasting, and to admire your bloodless lips—so unlike the brilliant colour which they generally shewed—in the belief that they were caused by frequent vigils. You were already preparing ladders to fetch the unhappy virgin from her cell; you had already arranged your route, ordered vessels, settled a day, and thought out the details of your flight, when, behold, the angel who kept the door of Mary’s chamber, who watched over the cradle of the Lord and who bore in his arms the infant Christ, in whose presence you had committed these great sins, himself and none other, betrayed you.
7. Oh! my unlucky eyes! Oh! day worthy of the most solemn curse, on which with utter consternation I read your letters, the contents of which I am forced to remember still! What obscenities they contained! What blandishments! What exultant triumph in the prospect of the virgin’s dishonour. A deacon should not have even known such things, much less should he have spoken of them. Unhappy man! where can you have learned them, you who used to boast that you had been reared in the church. It is true, however, that in these letters you swear that you have never led a chaste life and that you are not really a deacon. If you try to disown them your own handwriting will convict you, and the very letters will cry out against you. But meantime you may make what you can of your sin, for what you have written is so foul that I cannot bring it up as evidence against you.
8. You threw yourself down at my knees, you prostrated yourself, you begged me—I use your own words—to spare “your half-pint of blood.” Oh! miserable wretch! you thought nothing of God’s judgment, and feared no vengeance but mine. I forgave you, I admit; what else being a Christian could I do? I urged you to repent, to wear sackcloth, to roll in ashes, to seek seclusion, to live in a monastery, to implore God’s mercy with constant tears. You however showed yourself a pillar of confidence, and excited as you were by the viper’s sting you became to me a deceitful bow; you shot at me arrows of reviling. I am become your enemy because I tell you the truth. I do not complain of your calumnies; everyone knows that you only praise men as infamous as yourself. What I lament is that you do not lament yourself, that you do not realize that you are dead, that, like a gladiator ready for Libitina, you deck yourself out for your own funeral. You wear not sackcloth but linen, you load your fingers with rings, you use toothpowder for your teeth, you arrange the stray hairs on your brown skull to the best advantage. Your bull’s neck bulges out with fat and droops no whit because it has given way to lust. Moreover you are redolent of perfume, you go from one bath to another, you wage war against the hair that grows in spite of you, you walk through the forum and the streets a spruce and smooth-faced rake. Your face has become the face of a harlot: you know not how to blush. Return, unhappy man, to the Lord, and He will return to you. Repent, and He will repent of the evil that He has purposed to bring upon you.
9. Why is it that you disregard your own scars and try to defame others? Why is it that when I give you the best advice you attack me like a madman? It may be that I am as infamous as you publicly proclaim; in that case you can at least repent as heartily as I do. It may be that I am as great a sinner as you make me out; if so, you can at least imitate a sinner’s tears. Are my sins your virtues? Or does it alleviate your misery that many are in the same plight as yourself? Let a few tears fall on the silk and fine linen which make you so resplendent. Realize that you are naked, torn, unclean, a beggar. It is never too late to repent. You may have gone down from Jerusalem and may have been wounded on the way; yet the Samaritan will set you upon his beast, and will bring you to the inn and will take care of you. Even if you are lying in your grave, the Lord will raise you though your flesh may stink. At least imitate those blind men for whose sake the Saviour left His home and heritage and came to Jericho. They were sitting in darkness and in the shadow of death when the light shone upon them. For when they learned that it was the Lord who was passing by they began to cry out saying: “Thou Son of David, have mercy on us.” You too will have your sight restored; if you cry to Him, and cast away your filthy garments at His call. “When thou shalt turn and bewail thyself then shalt thou be saved, and then shalt thou know where thou hast hitherto been.” Let Him but touch your scars and pass his hands over your eyeballs; and although you may have been born blind from the womb and although your mother may have conceived you in sin, he will purge you with hyssop and you shall be clean, he will wash you and you shall be whiter than snow. Why is it that you are bowed together and bent down to the ground, why is it that you are still prostrate in the mire? She whom Satan had bound for eighteen years came to the Saviour; and being cured by Him was made straight so that she could once more look up towards heaven. God says to you what He said to Cain: “Thou hast sinned: hold thy peace.” Why do you flee from the face of God and dwell in the land of Nod? Why do you struggle in the waves when you can plant your feet upon the rock? See to it that Phinehas does not thrust you through with his spear while you are committing fornication with the Midianitish woman. Amnon did not spare Tamar, and you her brother and kinsman in the faith have had no mercy upon this virgin. But why is it that when you have defiled her you change into an Absalom and desire to kill a David who mourns over your rebellion and spiritual death? The blood of Naboth cries out against you. The vineyard also of Jezreel, that is, of God’s seed, demands due vengeance upon you, seeing that you have turned it into a garden of pleasures and made it a seed-bed of lust. God sends you an Elijah to tell you of torment and of death. Bow yourself down therefore and put on sackcloth for a little while; then perhaps the Lord will say of you what He said of Ahab: “Seest thou how Ahab humbleth himself before me? Because he humbleth himself before me, I will not bring the evil in his days.”
10. But possibly you flatter yourself that since the bishop who has made you a deacon is a holy man, his merits will atone for your transgressions. I have already told you that the father is not punished for the son nor the son for the father. “The soul that sinneth it shall die.” Samuel too had sons who forsook the fear of the Lord and “turned aside after lucre” and iniquity. Eli also was a holy priest, but he had sons of whom we read in the Hebrew that they lay with the women that assembled at the door of the tabernacle of God, and that like you they shamelessly claimed for themselves the right to minister in His sanctuary. Wherefore the tabernacle itself was overthrown and the holy place made desolate by reason of the sins of those who were God’s priests. And even Eli himself offended God by shewing too great leniency to his sons; therefore, so far from the righteousness of your bishop being able to deliver you, it is rather to be feared that your wickedness may hurl him from his seat and that falling on his back like Eli he may perish irretrievably. If the Levite Uzzah was smitten merely because he tried to hold up from falling the ark which it was his special province to carry; what punishment, think you, will be inflicted upon you who have tried to overthrow the Lord’s ark when standing firm? The more estimable the bishop is who ordained you, the more detestable are you who have disappointed the expectations of so good a man. His long ignorance of your misdoings is indeed easy to account for; as it generally happens that we are the last to know the scandals which affect our homes, and are ignorant of the sins of our children and wives even when our neighbors talk of nothing else. At all events all Italy was aware of your evil life; and it was everywhere a subject of lamentation that you should still stand before the altar of Christ. For you had neither the cunning nor the forethought to conceal your vices. So hot were you, so lecherous, and so wanton, so entirely under the sway of this and that caprice of self-indulgence, that, not content with satisfying your passions, you gloried in each intrigue as a triumph and emerged from it bearing palms of victory.
11. Once more the fire of unchastity seized you, this time among savage swords and in the quarters of a married barbarian of great influence and power. You were not afraid to commit adultery in a house where the injured husband might have punished you without calling in a judge’s aid. You found yourself attracted and drawn to suburban parks and gardens; and, in the husband’s absence behaved as boldly and madly as if you supposed your companion to be not your paramour but your wife. She was at last captured, but you escaped through an underground passage and secretly made your way to Rome. There you hid yourself among some Samnite robbers; and on the first hint that the aggrieved husband was coming down from the Alps like a new Hannibal in search of you, you did not think yourself safe till you had taken refuge on shipboard. So hasty indeed was your flight that you chose to face a tempest at sea rather than take the consequences of remaining on shore. Somehow or other you reached Syria, and on arriving there professed a wish to go on to Jerusalem and there to serve the Lord. Who could refuse to welcome one who declared himself to be a monk; especially if he were ignorant of your tragical career and had read the letters of commendation which your bishop had addressed to other prelates? Unhappy man! you transformed yourself into an angel of light; and while you were in reality a minister of Satan, you pretended to be a minister of righteousness. You were only a wolf in sheep’s clothing; and having played the adulterer once towards the wife of a man, you desired now to play the adulterer to the spouse of Christ.
12. My design in recounting these events has been to sketch for you the picture of your evil life and to set your misdeeds plainly before your eyes. I have wished to prevent you from making God’s mercy and His abundant tenderness an excuse for committing new sins and to save you from crucifying to yourself the son of God afresh and putting Him to an open shame. For you may do these things if you do not read the words which follow the passage to which I have alluded. They are these: “The earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessings from God: but that which beareth thorns and briers is rejected and is nigh unto cursing; whose end is to be burned.”

## Footnotes

* ↑ 1 Sam. xv. 11, 17.
* ↑ 1 Cor. v. 1.
* ↑ 2 Cor. xii. 21.
* ↑ Luke xvi. 13, 16.
* ↑ Phil. iii. 19.
* ↑ Rom. ii. 4, 5.
* ↑ Ex. v. 2.
* ↑ Ezek. xii. 27, 28.
* ↑ Ps. lxxiii. 11, 12.
* ↑ Ps. lxxiii. 13.
* ↑ So the Vulgate, from which Jerome quotes.
* ↑ Ps. lxxiii. 3–9.
* ↑ Cf. Matt. x. 23.
* ↑ Matt. x. 24, 25.
* ↑ Luke xxiii. 31.
* ↑ So the Latin.
* ↑ Mal. iii. 14, 15, 18.
* ↑ A writer and actor of mimes, probably in the first century of the Empire.
* ↑ Am. i. 3, LXX.
* ↑ Ezek. xxxiii. 11.
* ↑ Luke v. 31.
* ↑ Cf. Ezek. xvi. 6.
* ↑ Ex. xx. 5.
* ↑ Ezek. iii. 1; ii. 9, 10, Vulg.
* ↑ Is. xxviii. 15.
* ↑ Isa. xxii. 12–14.
* ↑ 1 Sam. xv. 11.
* ↑ Acts vi. 5.
* ↑ Rev. ii. 6, 15.
* ↑ Women guilty of adultery were legally punishable with death until the time of Justinian.
* ↑ Ps. lxxxv. 11, 12.
* ↑ Mimus, scurra, atellanus.
* ↑ 1 Cor. xi. 5, 6.
* ↑ At the Eucharistic service the gospel was commonly though not exclusively read by a deacon. (See Const. Apost. II. 57, 5, and Sozomen, H. C. VII. 19.)
* ↑ Gal. iv. 16.
* ↑ The goddess who in the Roman pantheon presided over funerals. The gladiators meant are the so-called bustuarii who were engaged to fight at the funeral pile (bustum) in honour of the dead.
* ↑ i.e. by the use of depilatories.
* ↑ Jer. iii. 3.
* ↑ Mal. iii. 7.
* ↑ Rev. iii. 17.
* ↑ Cf. Cyprian, Epist. ad Demet. xxv.
* ↑ Luke x. 30–34.
* ↑ Joh. xi. 39, 44.
* ↑ Luke i. 79.
* ↑ Matt. ix. 27; cf. Luke xviii. 35–38.
* ↑ Mark x. 50.
* ↑ Isa. xxx. 15, LXX.
* ↑ Ps. li. 5, 7.
* ↑ Luke xiii. 11–13.
* ↑ Gen. iv. 7, LXX.
* ↑ An etymological allusion. Nod = ‘ebb and flow.’
* ↑ Num. xxv. 6–8.
* ↑ 2 Sam. xiii. 14.
* ↑ 1 Kings xxi. 13.
* ↑ 1 Kings xxi. 29.
* ↑ Ezek. xviii. 4.
* ↑ 1 Sam. viii. 3.
* ↑ 1 Sam. ii. 12–17, 22.
* ↑ 1 Sam. iv. 18.
* ↑ 2 Sam. vi. 6, 7.
* ↑ Sacerdotes, lit. priests.
* ↑ 2 Cor. xi. 14, 15.
* ↑ Matt. vii. 15.
* ↑ i.e. to the church at large represented by individual virgins.
* ↑ Heb. vi. 6, 7–8.