S. AURELII AUGUSTINI HIPPONENSIS EPISCOPI DE SANCTA VIRGINITATE LIBER UNUS .

 CAPUT PRIMUM.

 CAPUT II.

 CAPUT III.

 CAPUT IV.

 CAPUT V.

 CAPUT VI.

 CAPUT VII.

 CAPUT VIII.

 CAPUT IX.

 10. Nam ne illo quidem debent continentium meritis se conferre conjugia, quod ex eis virgines procreantur: hoc enim non conjugii bonum est, sed natura

 CAPUT XI.

 12. Habeant conjugia bonum suum, non quia filios procreant, sed quia honeste, quia licite, quia pudice, quia socialiter, procreant, et procreatos pari

 13. Unde mirabiliter desipiunt, qui putant hujus continentiae bonum non esse necessarium propter regnum coelorum, sed propter praesens saeculum quod

 CAPUT XIV.

 CAPUT XV.

 CAPUT XVI.

 CAPUT XVII.

 CAPUT XVIII.

 CAPUT XIX.

 20. Absit ergo ut ita dixerit Apostolus nuptis sive nupturis, Ego autem vobis parco tanquam noluerit dicere quae poena conjugatis in futuro saeculo d

 CAPUT XXI.

 CAPUT XXII.

 CAPUT XXIII.

 CAPUT XXIV.

 CAPUT XXV.

 CAPUT XXVI.

 CAPUT XXVII.

 CAPUT XXVIII.

 CAPUT XXIX.

 CAPUT XXX.

 CAPUT XXXI.

 CAPUT XXXII.

 CAPUT XXXIII.

 34. Curiosas et verbosas malas innuptas Paulus apostolus notat, et hoc vitium venire dicit ex otio. Simul autem, inquit, et otiosae discunt circumire

 CAPUT XXXV.

 CAPUT XXXVI.

 37. Sed respice agmina virginum, puerorum puellarumque sanctarum: in Ecclesia tua eruditum est hoc genus illic tibi a maternis uberibus pullulavit, i

 38. Non ego te, anima pie pudica, quae appetitum carnalem nec usque ad concessum conjugium relaxasti, quae decessurum corpus nec successori propagando

 CAPUT XXXVIII.

 CAPUT XXXIX.

 41. Justis miscentur casuri, ut ex horum casu timor augeatur. Justus non putet modicum sibi dimissum, ut modicum diligat. Dimissum deputet quidquid ma

 CAPUT XLI.

 43. De ipsa etiam continentia nonne apertissime dictum est: Et cum scirem quia nemo potest esse continens nisi Deus det, et hoc ipsum erat sapientiae,

 CAPUT XLIII.

 CAPUT XLIV.

 46. Hoc autem tam magnum est, ut eum fructum centenum quidam intelligant . Perhibet enim praeclarissimum testimonium ecclesiastica auctoritas, in qua

 47. Sed ut dicere coeperam, sive centenus fructus sit Deo devota virginitas, sive alio aliquo modo, vel quem commemoravimus, vel quem non commemoravim

 CAPUT XLVIII.

 CAPUT XLIX.

 50. Sed rursus, ne per occasionem hujus sententiae quisquam cum mortifera securitate peccaret, seque trahendum permitteret, tanquam mox delendis facil

 51. Sed non contendo cum eis qui asserunt hominem posse in hac vita sine ullo peccato vivere: non contendo, non contradico. Fortassis enim ex nostra m

 CAPUT LI.

 CAPUT LII.

 CAPUT LIII.

 CAPUT LIV.

 56. Bene quod interiorem vestram pulchritudinem quaerit, ubi vobis dedit potestatem filias Dei fieri (Joan. I, 12): non quaerit a vobis pulchram carne

 CAPUT LVI.

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 discourse? To whom I make answer in the first place, what I mentioned above, that the glory of that greater good is greater from the fact that, in order to obtain it, the good of married life is surmounted, not the sin of marriage shunned. Otherwise it would be enough for perpetual continence, not to be specially praised, but only not to be blamed: if it were maintained on this account, because it was a crime to wed. In the next place, because it is not by human judgment, but by authority of Divine Scripture, that men must be exhorted unto so excellent a gift, we must plead not in a common-place manner, or merely by the way, that divine Scripture itself seem not to any one in any matter to have lied. For they discourage rather than exhort holy virgins, who compel them to continue so by passing sentence on marriage. For whence can they feel sure that that is true, which is written, “And he, who gives her not in marriage, does better:”36    1 Cor. vii. 38 if they think that false, which yet is written close above, “Both he, who gives his virgin, does well?” But, if they shall without all doubt have believed Scripture speaking of the good of marriage, confirmed by the same most true authority of the divine oracle, they will hasten beyond unto their own better part with glowing and confident eagerness. Wherefore we have already spoken enough for the business which we have taken in hand, and, so far as we could, have shown, that neither that saying of the Apostle, “But I think that this is good by reason of the present necessity,”37    1 Cor. vii. 26 is so to be understood, as though in this life holy virgins are better than faithful women married, but are equal in the kingdom of heaven, and in a future life: nor that other, where he saith of such as wed, “But such shall have tribulation of the flesh, but I spare you;”38    1 Cor. vii. 28 is to be so understood, as though he chose rather to be silent on, than to speak of, the sin and condemnation of marriage. Forsooth two errors, contrary the one to the other, have, through not understanding them, taken hold of each one of these two sentences. For that concerning the present necessity they interpret in their own favor, who contend to equal such as wed to such as wed not: but this, where it is said, “But I spare you,” they who presume to condemn such as wed. But we, according to the faith and sound doctrine of holy Scriptures, both say that marriage is no sin, and yet set its good not only below virginal, but also below widowed continence; and say that the present necessity of married persons is an hindrance to their desert, not indeed unto life eternal, but unto an excellent glory and honor, which is reserved for perpetual continence: and that at this time marriage is not expedient save for such as contain not; and that on the tribulation of the flesh, which cometh from the affection of the flesh, without which marriages of incontinent persons cannot be, the Apostle neither wished to be silent, as forewarning what was true, nor to unfold more fully, as sparing man’s weakness.

CAPUT XXI.

21. Virginitatis laudem et meritum esse majus, cum nuptiae non tanquam malae devitantur. Hic dicet aliquis: quid hoc pertinet ad sacram virginitatem, vel perpetuam continentiam, cujus praedicatio isto sermone suscepta est? Cui respondeo primo, quod superius commemoravi, ex hoc gloriam majoris illius boni esse majorem, quod ejus adipiscendae causa bonum conjugale transcenditur, non peccatum conjugii devitatur. Alioquin perpetuae continentiae non praecipue laudari, sed tantum non vituperari sufficeret; si propterea teneretur, quoniam nubere crimen esset. Deinde quia non humana sententia, sed divinae Scripturae auctoritate ad tam excellens donum homines exhortandi sunt, non mediocriter neque praetereunter agendum est, ne cuiquam ipsa divina Scriptura in aliquo mentita videatur. Dehortantur enim potius quam exhortantur virgines sacras, qui eas sic permanere nuptiarum damnatione compellunt. Unde enim confidant verum esse quod scriptum est, Et qui non dat nuptum, melius facit; si falsum putant esse quod juxta superius nihilominus scriptum est, Et qui dat virginem suam, bene facit? Si autem loquenti Scripturae de nuptiarum bono indubitanter crediderint, eadem coelestis eloquii veracissima auctoritate firmatae ad melius suum ferventi ac fidenti alacritate transcurrent. Unde jam satis pro suscepto negotio diximus, et quantum potuimus demonstravimus, nec illud quod ait Apostolus, Existimo autem hoc bonum esse propter praesentem necessitatem, sic esse accipiendum, tanquam in hoc saeculo meliores sint sacrae virgines fidelibus conjugatis, in regno autem 0407 coelorum atque in futuro saeculo pares sint: nec illud ubi ait de nubentibus, Tribulationem autem carnis habebunt hujusmodi, ego autem vobis parco (I Cor. VII, 38, 26, 28), ita intelligendum, tanquam nuptiarum peccatum et damnationem maluerit tacere quam dicere. Harum quippe duarum sententiarum singulas, duo errores sibimet contrarii non eas intelligendo tenuerunt. Illam enim de praesenti necessitate illi pro se interpretantur, qui nubentes non nubentibus aequare contendunt: hanc vero ubi dictum est, Ego autem vobis parco, illi qui nubentes damnare praesumunt. Nos autem secundum Scripturarum sanctarum fidem sanamque doctrinam, nec peccatum esse dicimus nuptias, et earum tamen bonum non solum infra virginalem, verum etiam infra vidualem continentiam constituimus; praesentemque necessitatem conjugatorum, non quidem ad vitam aeternam, verumtamen ad excellentem gloriam et honorem qui perpetuae continentiae reservatur, impedire eorum meritum dicimus; neque hoc tempore nisi eis qui se non continent nuptias expedire, tribulationemque carnis ex affectu carnali venientem, sine quo nuptiae incontinentium esse non possunt, nec tacere voluisse Apostolum vera praemonentem, nec plenius explicare hominum infirmitati parcentem.