# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Doubtful Letters/Letter II/Chapter IV

Chapter IV.
Now, therefore, since we have set forth, although in few words, both the difficulty and the merit of purity, great care must be taken lest a matter which in itself implies great virtue, and is also destined to a vast reward, should fail to produce its proper fruits. For the more precious every sort of thing is, the more it is guarded with anxious solicitude. And since there are many things which fail to secure their proper excellence, unless they are assisted by the aid of other things, as is, for instance, the case with honey, which, unless it is preserved by the protection of wax, and by the cells of the honeycombs, and is indeed, to state the matter more truly, sustained by these, loses its deliciousness and cannot exist apart by itself; and again as it is with wine, which, unless it be kept in vessels of a pleasant odor, and with the pitch frequently renewed, loses the power of its natural sweetness; so great care must be taken lest perchance some things may be necessary also to virginity, without which it can by no means produce its proper fruits, and thus a matter of so great difficulty may be of no advantage (while all the time it is believed to be of advantage), because it is possessed without the other necessary adjuncts. For unless I am mistaken, chastity is preserved in its entirety, for the sake of the reward to be obtained in the kingdom of heaven, which it is perfectly certain no one can obtain who does not deserve eternal life. But that eternal life cannot be merited except by the keeping of all the divine commandments, the Scripture testifies, saying, “If thou wilt enter into life, keep the commandments.” Therefore no one has that life, except the man who has kept all the precepts of the law, and he who has not such life cannot be a possessor of the kingdom of heaven, in which it is not the dead, but the living who shall reign. Therefore virginity, which hopes for the glory of the kingdom of heaven, will profit nothing by itself, unless it also possess that to which eternal life is promised, by means of which the reward of the kingdom of heaven is possessed. Above all things, therefore, the commandments which have been enjoined upon us must be kept by those who preserve chastity in its entireness, and who are hoping for its reward from the justice of God, lest otherwise the pains taken to maintain a glorious chastity and continence come to nothing. No one acquainted with the law does not know that virginity is above the commandment or precept, as the Apostle says, “Now, as to virgins, I have no precept of the Lord, but I give my advice.” When, therefore, he simply gives advice about maintaining virginity, and lays down no precept, he acknowledges that it is above the commandment. Those, therefore, who preserve virginity, do more than the commandment requires. But it will then only profit you to have done more than was commanded, if you also do that which is commanded. For how can you boast that you have done more, if, in respect to some point, you do less? Desiring to fulfill the Divine counsel, see that, above all things, you keep the commandment: wishing to attain to the reward of virginity, see that you keep fast hold of what is necessary to merit life, that your chastity may be such as can receive a recompense. For as the observance of the commandments ensures life, so, on the other hand, does the violation give rise to death. And he who through disobedience has been doomed to death cannot hope for the crown pertaining to virginity; nor, when really handed over to punishment, can he expect the reward promised to chastity.

## Footnotes

* ↑ “quod sine æternæ vitæ merito neminem consequi posse satis certum est.”
* ↑ Matt. xix. 17.
* ↑ “supra mandatum”: Clericus remarks on this, “Non supra, sed præter, nam ea de re nihil præcepit Christus.”
* ↑ 1 Cor. vii. 25.