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

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, such as perhaps may be enough for my purpose. His discourse, the first which He delivered to His disciples at greater length, began from this. “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.”81    Matt. v. 3 And these without all controversy we take to be humble. The faith of that Centurion He on this account chiefly praised, and said that He had not found in Israel so great faith, because he believed with so great humility as to say, “I am not worthy that thou shouldest enter under my roof.”82    Matt. viii. 5–10; Luke vii. 6, 7 Whence also Matthew for no other reason said that he “came” unto Jesus, (whereas Luke most plainly signifies that he came not unto Him himself, but sent his friends,) save that by his most faithful humility he himself came unto Him more than they whom he sent. Whence also is that of the Prophet, “The Lord is very high, and hath respect unto things that are lowly: but what are very high He noteth afar off;”83    Ps. cxxxviii. 6 assuredly as not coming unto Him. Whence also He saith to that woman of Canaan, “O woman, great is thy faith; be it done unto thee as thou wilt;”84    Matt. xv. 22–28 whom above He had called a dog, and had made answer that the bread of the sons was not to be cast to her. And this she taking with humility had said, “Even so, Lord; for the dogs also eat of the crumbs which fall from their masters’ table.” And thus what by continual crying she obtained not, by humble confession she earned.85    Promeruit Hence also those two are set forth praying in the Temple, the one a Pharisee, and the other a Publican, for the sake of those who seem to themselves just and despise the rest of men, and the confession of sins is set before the reckoning up of merits. And assuredly the Pharisee was rendering thanks unto God by reason of those things wherein he was greatly self-satisfied. “I render thanks to Thee,” saith he, “that I am not even as the rest of men, unjust, extortioners, adulterers, even as also this publican. I fast twice in the week, I give tithes of all things whatsoever I possess. But the Publican was standing afar off, not daring to lift up his eyes to Heaven, but beating his breast, saying, God be merciful unto me a sinner.” But there follows the divine judgment, “Verily I say unto you, the Publican went down from the Temple justified more than that Pharisee.”86    Luke xviii. 11–14 Then the cause is shown, why this is just; “Forasmuch as he who exalteth himself shall be humbled, and whoso humbleth himself shall be exalted.” Therefore it may come to pass, that each one both shun real evils, and reflect on real goods in himself, and render thanks for these unto “the Father of lights, from Whom cometh down every best gift, and every perfect gift,”87    James i. 17 and yet be rejected by reason of the sin of haughtiness, if through pride, even in his thought alone, which is before God, he insult other sinners, and specially when confessing their sins in prayer, unto whom is due not upbraiding with arrogance, but pity without despair. What is it that, when His disciples were questioning among themselves, who of them should be greater, He set a little child before their eyes, saying, “Unless ye shall be as this child, ye shall not enter into the Kingdom of Heaven?”88    Matt. xviii. 1–3 Did He not chiefly commend humility, and set in it the desert of greatness? Or when unto the sons of Zebedee desiring to be at His side in lofty seats He so made answer,89    Matt. xx. 21, 22 as that they should rather think of having to drink the Cup of His Passion, wherein He humbled Himself even unto death, even the death of the Cross,90    Phil. ii. 8 than with proud desire demand to be preferred to the rest; what did He show, save, that He would be a bestower of exaltation upon them, who should first follow Him as a teacher of humility? And now, in that, when about to go forth unto His Passion, He washed the feet of His disciples, and most openly taught them to do for their fellow-disciples and fellow-servants this, which He their Lord and Master had done for them; how greatly did He commend humility?91    John xiii. 1–17 And in order to commend this He chose also that time, wherein they were looking on Him, as immediately about to die, with great longing; assuredly about to retain in their memory this especially, which their Master, Whom they were to imitate, had pointed out to them as the last thing. But He did this at that time, which surely He could have done on other days also before, wherein He had been conversant with them; at which time if it were done, this same would indeed be delivered, but certainly would not be so received.

CAPUT XXXII.

32. De humilitate praecepta Domini et exempla. Proinde pauca testimonia, quae Dominus in mentem dare dignatur, ex doctrina Christi de humilitate commemoro, quae ad id quod intendi fortasse sufficiant. Sermo ejus, quem primum prolixiorem ad discipulos habuit, inde coepit, Beati pauperes spiritu, quoniam ipsorum est regnum coelorum (Matth. V, 3): quos sine ulla controversia humiles intelligimus. Fidem Centurionis illius ideo praecipue laudavit, nec se invenisse in Israel dixit tantam fidem, quia ille tam humiliter credidit, ut diceret, Non sum dignus ut sub tectum meum intres (Id. VIII, 5-10). Unde nec Matthaeus ob aliud eum dixit accessisse ad Jesum, cum apertissime Lucas insinuet quod non ad eum ipse venerit, sed amicos suos miserit (Luc. VII, 6, 7), nisi quia fidelissima humilitate magis ipse accessit, quam illi quos misit. Unde et illud propheticum est, Excelsus est Dominus, et humilia respicit; excelsa autem a longe cognoscit (Psal. CXXXVII, 6): utique tanquam non accedentia. Hinc et illi mulieri Chananaeae dicit, O mulier, magna est fides tua! fiat tibi sicut vis: quam superius canem appellaverat, nec ei panem filiorum projiciendum esse responderat. Quod 0414 illa humiliter accipiens dixerat, Ita, Domine; nam et canes edunt de micis quae cadunt de mensa dominorum suorum. Ac sic quod assiduo clamore non impetrabat, humili confessione promeruit (Matth. XV, 22-28). Hinc et illi duo proponuntur orantes in templo, unus pharisaeus, et alter publicanus, propter eos qui sibi justi videntur, et spernunt caeteros, et enumerationi meritorum praefertur confessio peccatorum. Et utique Deo gratias agebat pharisaeus ex his in quibus sibi multum placebat: Gratias, inquit, tibi ago, quia non sum sicut caeteri homines, injusti, raptores, adulteri, sicut et publicanus iste. Jejuno bis in sabbato, decimas do omnium quaecumque possideo. Publicanus autem de longinquo stabat, nec oculos ad coelum audebat levare, sed percutiebat pectus suum, dicens: Deus, propitius esto mihi peccatori. Sequitur autem divina sententia: Amen dico vobis, descendit justificatus de templo publicanus magis quam ille pharisaeus. Deinde causa ostenditur, cur hoc justum sit: Quoniam is qui se exaltat humiliabitur, et qui se humiliat exaltabitur (Luc. XVIII, 10-14). Fieri ergo potest ut quisque et mala vera devitet, et vera bona in se consideret, et de his Patri luminum gratias agat, a quo descendit omne datum optimum, et omne donum perfectum (Jacobi I, 17); et tamen elationis vitio reprobetur, si aliis peccatoribus maximeque peccata in oratione confitentibus, vel sola cogitatione quae coram Deo est, superbus insultet, quibus non exprobatio cum inflatione, sed miseratio sine desperatione debetur. Quid illud quod quaerentibus inter se discipulis quisnam eorum major esset, puerum parvulum constituit ante oculos eorum, dicens: Nisi fueritis sicut puer iste, non intrabitis in regnum coelorum (Matth. XVIII, 1-3)? nonne humilitatem maxime commendavit, et in ea meritum magnitudinis posuit? Vel cum filiis Zebedaei latera ejus in sedium sublimitate concupiscentibus, ita respondit, ut passionis ejus calicem bibendum potius cogitarent (Id. XX, 21, 22), in quo se humiliavit usque ad mortem, mortem autem crucis (Philipp. II, 8), quam superbo appetitu praeferri caeteris postularent; quid ostendit, nisi eis se futurum altitudinis largitorem, qui eum doctorem humilitatis antea sequerentur? Jam vero quod exiturus ad passionem lavit pedes discipulis, monuitque apertissime ut hoc facerent condiscipulis atque conservis, quod eis fecisset Magister et Dominus (Joan. XIII, 1-17); quantum commendavit humilitatem? Cui commendandae etiam tempus illud elegit, quo eum proxime moriturum cum magno desiderio contuebantur; hoc utique praecipue memoria retenturi, quod Magister imitandus ultimum demonstrasset. At ille hoc fecit illo tempore, quod utique potuit et aliis ante diebus, quibus cum eis fuerat conversatus: quando si fieret, hoc ipsum quidem traderetur, sed utique non sic acciperetur.