Of Holy Virginity.

 1. We lately put forth a book “of the Good of Marriage,” in which also we admonished and admonish the virgins of Christ, not, on account of that great

 2. This we have undertaken in our present discourse: may Christ help us, the Son of a virgin, and the Spouse of virgins, born after the flesh of a vir

 3. It is written in the Gospel, of the mother and brethren of Christ, that is, His kindred after the flesh, that, when word had been brought to Him, a

 4. Her virginity also itself was on this account more pleasing and accepted, in that it was not that Christ being conceived in her, rescued it beforeh

 5. There is, therefore, no reason why the virgins of God be sad, because themselves also cannot, keeping their virginity, be mothers of the flesh. For

 6. And on this account, that one female, not only in the Spirit, but also in the flesh, is both a mother and a virgin. And a mother indeed in the Spir

 7. I have said this, lest haply married fruitfulness dare to vie with virgin chastity, and to set forth Mary herself, and to say unto the virgins of G

 8. Therefore no fruitfulness of the flesh can be compared to holy virginity even of the flesh. For neither is itself also honored because it is virgin

 9. Wherefore neither are we to believe that their fruitfulness of the flesh, who at this time seek in marriage nothing else save children, to make ove

 10. For not even herein ought such as are married to compare themselves with the deserts of the continent, in that of them virgins are born: for this

 11. Nor do we ourselves set forth this in virgins, that they are virgins but that they are virgins dedicated unto God by pious continence. For it is

 12. Let marriages possess their own good, not that they beget sons, but that honestly, that lawfully, that modestly, that in a spirit of fellowship th

 13. Whence they are marvellously void of wisdom, who think that the good of this continence is not necessary for the sake of the kingdom of heaven, bu

 14. It is, therefore, the present necessity that we are to avoid, but yet such as is a hindrance to somewhat of the good things to come by which nece

 15. After that the same Apostle adds, and says, “Thou art bound to a wife, seek not loosening: thou art loosed from a wife, seek not a wife.” Of these

 16. Yet he added, “But such shall have tribulation of the flesh, but I spare you:” in this manner exhorting unto virginity, and continual continence,

 17. Only by this, which I have briefly set down, the reader ought to be set on his guard against those, who, in this that is written, “but such shall

 18. Wherefore I admonish both men and women who follow after perpetual continence and holy virginity, that they so set their own good before marriage,

 19. But lest any should think that of two works, the good and the better, the rewards will be equal, on this account it was necessary to treat against

 20. Far be it, therefore, that the Apostle so said, unto such as are married or are about to marry, “But I spare you,” as if he were unwilling to say

 21. Here some one will say, What has this to do with holy virginity, or perpetual continence, the setting forth of which was undertaken in this discou

 22. And now by plainest witnesses of divine Scriptures, such as according to the small measure of our memory we shall be able to remember, let it more

 23. Lastly, let us hear the Lord Himself delivering most plain judgment on this matter. For, upon His speaking after a divine and fearful manner conce

 24. But concerning what eunuchs speaketh God by the prophet Isaiah, unto whom He saith that He will give in His house and in His wall a place by name,

 25. Nor indeed hath the Holy Spirit failed to speak what should be of open and unshaken avail against these men, most shamelessly and madly obstinate,

 26. What then, say they, is the meaning of that penny, which is given in payment to all alike when the work of the vineyard is ended? whether it be to

 27. Therefore go on, Saints of God, boys and girls, males and females, unmarried men, and women go on and persevere unto the end. Praise more sweetly

 28. Therefore let the rest of the faithful, who have lost virginity, follow the Lamb, not whithersoever He shall have gone, but so far as ever they sh

 29. But, lo, That Lamb goeth by a Virgin road, how shall they go after Him, who have lost what there is no way for them to recover? Do ye, therefore,

 30. Ye also who have not yet made this vow, who are able to receive it, receive it. Run with perseverance, that ye may obtain.

 31. Whence the greatness of this service, unto the undertaking of which we have according to our strength exhorted, the more excellent and divine it i

 32. Wherefore a few witnesses, which the Lord deigns to suggest to my mind, I proceed to mention, from out the teaching of Christ concerning humility,

 33. Whereas, then, all Christians have to guard humility, forasmuch as it is from Christ that they are called Christians, Whose Gospel no one consider

 34. Paul the Apostle censures evil unmarried women, curious and prating, and says that this fault comes of idleness. “But at the same time,” saith he,

 35. Certainly we are to contemplate in Christ Himself, the chief instruction and pattern of virginal purity. What further precept then concerning humi

 36. Let them hear Thee, and let them come to Thee, and let them learn of Thee to be meek and lowly, who seek Thy Mercy and Truth, by living unto Thee,

 37. But regard the troops of virgins, holy boys and girls: this kind hath been trained up in Thy Church: there for Thee it hath been budding from its

 38. I send thee not, soul that art religiously chaste, that hast not given the reins to fleshly appetite even so far as to allowed marriage, that hast

 39. I fear, I say, greatly for thee, lest, when thou boastest that thou wilt follow the Lamb wheresoever He shall have gone, thou be unable by reason

 40. And what members of the holy body, which is the Church, ought more to take care, that upon them the holy Spirit may rest, than such as profess vir

 41. Or are we indeed to believe that it is for any other reason, that God suffers to be mixed up with the number of your profession, many, both men an

 42. Wherefore let this be the first thought for the putting on of humility, that God’s virgin think not that it is of herself that she is such, and no

 43. Concerning continence also itself hath it not been most openly said, “And when I knew that no one can be continent unless God give it, this also i

 44. Next let not man, now that he knoweth that by the grace of God he is what he is, fall into another snare of pride, so as by lifting up himself for

 45. Wherefore what shall we say? is there any thought which a virgin of God may truly have, by reason of which she dare not to set herself before a fa

 46. But this is so great, that certain understand it to be the fruit an hundred-fold. For the authority of the Church bears a very conspicuous witness

 47. But, as I had begun to say, whether the fruit an hundred-fold be virginity dedicated to God, or whether we are to understand that interval of frui

 48. What now shall I say concerning the very carefulness and watchfulness against sin? “Who shall boast that he hath a chaste heart? or who shall boas

 49. Wherefore also the virgins of God without blame indeed, “follow the Lamb whithersoever He shall have gone,” both the cleansing of sins being perfe

 50. But, again, lest by occasion of this sentence, any one should sin with deadly security, and should allow himself to be carried away, as though his

 51. But I contend not with those, who assert that a man can in this life live without any sin: I contend not, I gainsay not. For perhaps we take measu

 52. Here some one will say, This is now not to write of virginity, but of humility. As though truly it were any kind of virginity, and not that which

 53. Wherefore this do ye, virgins of God, this do ye: follow ye the Lamb, whithersoever He shall have gone. But first come unto Him, Whom ye are to fo

 54. Lo, already ye are such, as that in the rest of your conduct also ye correspond with the virginity which ye have professed and kept. Lo, already n

 55. If, therefore, ye despise marriages of sons of men, from which to beget sons of men, love ye with your whole heart Him, Who is fair of form above

 56. It is well that He seeks your beauty within, where He hath given unto you power to become daughters of God: He seeks not of you a fair flesh, but

 57. Thus, after our small measure, we have spoken enough both of sanctity, whereby ye are properly called “sanctimoniales,” and of humility, whereby w

20. Far be it, therefore, that the Apostle so said, unto such as are married or are about to marry, “But I spare you,” as if he were unwilling to say what punishment is due to the married in another life. Far be it that she, whom Daniel set free from temporal judgment, be cast by Paul into hell! Far be it that her husband’s bed be unto her punishment before the judgment seat of Christ, keeping faith to which she chose, under false charge of adultery, to meet either danger, or death! To what effect that speech, “It is better for me to fall into your hands, than to sin in the sight of God:”34    Hist. of Sus. 23 if God had been about, not to set her free because she kept married chastity, but to condemn her because she had married? And now so often as married chastity is by truth of holy Scripture justified against such as bring calumnies and charges against marriage, so often is Susanna by the Holy Spirit defended against false witnesses, so often is she set free from a false charge, and with much greater ado. For then against one married woman, now against all; then of hidden and untrue adultery, now of true and open marriage, an accusation is laid. Then one woman, upon what the unjust elders said, now all husbands and wives, upon what the Apostle would not say, are accused. It was, forsooth, your condemnation, say they, that he was silent on, when he said, “But I spare you.” Who (saith) this? Surely he, who had said above; “And, if thou shalt have taken a wife, thou hast not sinned; and, if a virgin shall have been married, she sinneth not.”35    1 Cor. vii. 28 Why, therefore, wherein he hath been silent through modesty, suspect ye a charge against marriage; and wherein he hath spoken openly, recognize ye not a defense of marriage? What, doth he condemn by his silence them whom he acquitted by his words? Is it not now a milder charge, to charge Susanna, not with marriage, but with adultery itself, than to charge the doctrine of the Apostle with falsehood? What in so great peril could we do, were it not as sure and plain that chaste marriage ought not to be condemned, as it is sure and plain that holy Scripture cannot lie?

20. Absit ergo ut ita dixerit Apostolus nuptis sive nupturis, Ego autem vobis parco; tanquam noluerit dicere quae poena conjugatis in futuro saeculo debeatur. Absit ut a Daniele de temporali judicio liberatam Paulus mittat in gehennam. Absit ut maritalis thorus ei poena sit ante tribunal Christi, cui fidem servando elegit sub falsa accusatione adulterii vel periclitari, vel mori. Quid egit vox illa, Melius est mihi 0406incidere in manus vestras, quam peccare in conspectu Dei (Dan. XIII, 23), si Deus eam fuerat, non quia pudicitiam nuptialem servabat liberaturus, sed quia nupserat damnaturus? Et nunc quoties castitas conjugalis adversus calumniatores criminatoresque nuptiarum Scripturae sanctae veritate munitur; toties a Spiritu sancto contra falsos testes Susanna defenditur, toties a falso crimine liberatur, et multo majore negotio. Tunc enim uni conjugatae, nunc omnibus; tunc de occulto et falso adulterio, nunc de vero et manifesto connubio crimen intenditur. Tunc una mulier ex eo quod iniqui seniores dicebant, nunc omnes mariti et uxores ex eo quod Apostolus dicere noluit, accusantur. Damnationem quippe vestram, inquiunt, tacuit, cum ait, Ego autem vobis parco. Quis hoc? Nempe ille qui superius dixerat: Et si acceperis uxorem, non peccasti; et si nupserit virgo, non peccat. Cur igitur in eo quod modeste tacuit, conjugiorum suspicamini crimen; et in eo quod aperte dixit, conjugiorum non agnoscitis defensionem? An eos damnat tacitus, quos locutus absolvit? Nonne jam mitius accusatur Susanna, non de conjugio, sed de ipso adulterio, quam doctrina apostolica de mendacio? Quid in tanto periculo faceremus, nisi tam certum apertumque esset pudicas nuptias non debere damnari, quam certum apertumque est sanctam Scripturam non posse mentiri?