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

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 of swelling pride to follow Him through strait ways. It is good for thee, O virgin soul, that thus, as thou art a virgin, thus altogether keeping in thy heart that thou hast been born again, keeping in thy flesh that thou hast been born, thou yet conceive of the fear of the Lord, and give birth to the spirit of salvation.118    Is. xxvi. 18. See LXX. “Fear,” indeed, “there is not in charity, but perfect charity,” as it is written, “casteth out fear:”119    1 John iv. 18. [See R.V.] but fear of men, not of God: fear of temporal evils, not of the Divine Judgment at the last. “Be not thou high-minded, but fear.”120    Rom. xi. 20 Love thou the goodness of God; fear thou His severity: neither suffers thee to be proud. For by loving you fear, lest you grievously offend One Who is loved and loves. For what more grievous offense, than that by pride thou displease Him, Who for thy sake hath been displeasing to the proud? And where ought there to be more that “chaste fear abiding for ever and ever,”121    Ps. xix. 9 than in thee, who hast no thought of the things of this world, how to please a wedded partner; but of the things of the Lord, how to please the Lord?122    1 Cor. vii. 32 That other fear is not in charity, but this chaste fear quitteth not charity. If you love not, fear lest you perish; if you love, fear lest you displease. That fear charity casteth out, with this it runneth within. The Apostle Paul also says, “For we have not received the spirit of bondage again to fear; but we have received the spirit of adoption of sons, wherein we cry, Abba, Father.”123    Rom. viii. 15 I believe that he speaks of that fear, which had been given in the Old Testament, lest the temporal goods should be lost, which God had promised unto those not yet sons under grace, but as yet slaves under the law. There is also the fear of eternal fire, to serve God in order to avoid which is assuredly not yet of perfect charity. For the desire of the reward is one thing, the fear of punishment another. They are different sayings, “Whither shall I go away from Thy Spirit, and from Thy face whither shall I flee?”124    Ps. cxxxix. 7 and, “One thing I have sought of the Lord, this I will seek after; that I may dwell in the house of the Lord through all the days of my life, that I may consider the delight of the Lord, that I be protected in His temple:”125    Ps. xxvii. 4 and, “Turn not away Thy face from me:”126    Ps. xxvii. 9 and, “My soul longeth and fainteth unto the courts of the Lord.”127    Ps. lxxxiv. 2 Those sayings let him have had, who dared not to lift up his eyes to heaven; and she who was watering with tears His feet, in order to obtain pardon for her grievous sins; but these do thou have, who art careful about the things of the Lord, to be holy both in body and spirit. With those sayings there companies fear which hath torment, which perfect charity casteth forth; but with these sayings there companies chaste fear of the Lord, that abideth for ever and ever. And to both kinds it must be said, “Be not thou high-minded, but fear;”128    Rom. xi. 20 that man neither of defense of his sins, nor of presumption of righteousness set himself up. For Paul also himself, who saith, “For ye have not received the spirit of bondage again to fear;”129    Rom. viii. 15 yet, fear being a companion of charity, saith, “With fear and much trembling was I towards you:”130    1 Cor. ii. 3 and that saying, which I have mentioned, that the engrafted wild olive tree be not proud against the broken branches of the olive tree, himself made use of, saying, “Be not thou high-minded, but fear;” himself admonishing all the members of Christ in general, saith, “With fear and trembling work out your own salvation; for it is God Who worketh in you both to will and to do, according to His good pleasure;”131    Phil. ii. 12, 13. [See R.V.] that it seem not to pertain unto the Old Testament what is written, “Serve the Lord in fear, and rejoice unto Him with trembling.”132    Ps. ii. 11

CAPUT XXXVIII.

39. Timor ipsis virginibus necessarius, non timor saecularis aut servilis, sed timor Dei castus. Metuo, inquam, tibi vehementer, ne cum te Agnum quocumque ierit secuturam esse gloriaris, eum prae tumore superbiae sequi per angusta non possis. Bonum est tibi, o anima virginalis, ut sic quomodo virgo es, sic omnino servans in corde quod renata es, servans in carne quod nata es, concipias tamen a timore Domini et parturias spiritum salutis (Isai. XXVI, 18). Timor quidem non est in charitate, sed perfecta, sicut scriptum est, charitas foras mittit timorem (I Joan. IV, 18): sed timorem hominum, non Dei; timorem temporalium malorum, non divini in fine judicii. Noli altum sapere, sed time (Rom. XI, 20). Ama Dei bonitatem, time severitatem: utrumque te superbam esse non sinit. Amando enim times, ne amatum et amantem graviter offendas. Nam quae gravior offensio, quam ut superbia illi displiceas, qui propter te superbis displicuit? Et ubi magis esse debet timor ille castus permanens in saeculum saeculi (Psal. XVIII, 10), quam in te, quae non cogitas quae sunt mundi, quomodo placeas conjugi; sed quae sunt Domini, quomodo placeas Domino (I Cor. VII, 32)? Ille alius timor non est in charitate: iste autem castus non recedit a charitate. Si non amas, time ne pereas: si amas, time ne displiceas. Illum timorem charitas foras mittit: cum isto intro currit. Dicit apostolus etiam Paulus: Non enim accepimus spiritum servitutis iterum in timorem ; sed accepimus Spiritum adoptionis filiorum, in quo clamamus, Abba, Pater (Rom. VIII, 15). Illum eum timorem credo dicere, qui datus erat in Vetere Testamento, ne amitterentur temporalia bona, quae Deus promiserat nondum sub gratia filiis, sed sub Lege adhuc servis. Est etiam timor ignis aeterni, propter quem devitandum Deo servire, nondum est utique perfectae charitatis. Aliud est enim desiderium praemii, aliud formido supplicii. Aliae voces 0419 sunt, Quo abibo ab spiritu tuo, et a facie tua quo fugiam (Psal. CXXXVIII, 7)? et aliae voces sunt, Unam petii a Domino, hanc requiram; ut inhabitem in domo Domini per omnes dies vitae meae, ut contempler delectationem Domini, et protegar templum ejus : et, Ne avertas faciem tuam a me (Psal. XXVI, 4, 9); et, Desiderat et deficit anima mea in atria Domini (Psal. LXXXIII, 3). Illas voces habuerit , qui oculos non audebat levare in coelum; et quae rigabat lacrymis pedes ad impetrandam veniam gravium peccatorum: has autem tu habeto, quae sollicita es ea quae sunt Domini, ut sis sancta et corpore et spiritu. Illis vocibus comitatur timor qui tormentum habet, quem perfecta charitas foras mittit: his autem vocibus comitatur timor Domini castus permanens in saeculum saeculi. Et utrique generi dicendum est, Noli altum sapere, sed time; ut homo nec de peccatorum suorum defensione, nec de justitiae praesumptione se extollat. Nam et ipse Paulus, qui dicit, Non enim accepistis spiritum servitutis iterum in timorem: tamen timore comite charitatis ait, Cum timore et tremore multo fui ad vos (I Cor. II, 3); et ea sententia quam commemoravi, ne adversus fractos oleae ramos insertus superbiret oleaster, ipse usus est, dicens, Noli altum sapere, sed time: ipse omnia membra Christi generaliter admonens, ait, Cum timore et tremore vestram ipsorum salutem operamini; Deus est enim qui operatur in vobis et velle et operari, pro bona voluntate (Philipp. II, 12, 13); ne ad Vetus Testamentum videatur pertinere quod scriptum est, Servite Domino in timore, et exsultate ei cum tremore (Psal. II, 11).