the fruit an hundred-fold be virginity dedi- very carefulness and watchfulness against
OF HOLY VIRGINITY.
of fruitfuiness, the rest He left to such as understand.* For also another Evangelist hath made mention only of the hundred-fold:? we are not, therefore, are we, to think that he either rejected, or knew not of, the other two, but rather that he left them to be understood ?
nor profess that of which he is lawfully selfconscious, are able to do this, which he himself cannot do. Thus will be kept, not by feigned but by true humility, '' In honor preventing one another," 4 and, '* esteeming each the other higher than himself." 5
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 fruitfulness in some other way, either such as we have made mention of, or such as we have not made mention of; yet no one, as I suppose, will have dared to prefer virginity to martyrdom, and no one will have doubted that this latter gift is hidden, if trial to test it be wanting. A virgin, therefore, hath a subject for thought, such as
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 boast that he is clean from sin?"® Holy virginity is indeed inviolate from the mother's womb; but ''no one," saith he, ''is clean in Thy sight, not even the infant whose life is of one day upon the earth."7 There is kept also in faith inviolate a certain virginal chastity, whereby the Church is joined as a chaste virgin unto One Husband: but That One Husband hath taught, not only the faithful who are virgin may be of profit to her for the keeping of humility, that she violate not that charity, which is above all gifts, without which assuredly whatever other gifts she shall have had, whether few or many, whether great or small, she is nothing. She hath, I say, a subject for thought, that she be not puffed up, that she rival not; forsooth that she so make profession that the virginal good is much greater and better than the married good, as that yet she know not whether this in mind and body, but all Christians altogether, from spiritual even unto carnal, from Apostles even unto the last penitents, as though from the height of heaven even unto the bounds of it,' to pray, and in the prayer itself hath admonished them to say, ''And forgive us our debts, even as we also forgive our debtors:''? where, by this which we seek, He shews what also we should remember that we are. For neither on behalf of those debts, which for our whole past life we trust have or that married woman be not already able to suffer for Christ, but herself as yet unable, and she herein spared, that her weakness ts not put to the question by trial. '* For God," saith the Apostle, ''is faithful, Who will not suffer you to be tried above what ye are able; but will make with the trial a way out, that ye may be able to bear it." Perhaps, therefore, those men or women keeping a way of married life praiseworthy in its kind, are already able, against an enemy forcing to unrighteousness, to contend even by tearing in pieces of bowels, and shedding of blood; but these men or women, continent from childhood, and making themselves eunuchs for the sake of the Kingdom of Heaven, still are not as yet able to endure such, either for righteousness, or for chastity itself. For it is one thing, for truth and an holy purpose, not to consent unto one who would persuade and flatter, but another thing not to yield even to one whotortures and strikes. These lie hid in the powers and strength of souls, by trial they are unfolded, by actual essay they come forth. In order, therefore, that each be not puffed up by reason of that, which he sees clearly that he can do, let him humbly consider that he knows not that there is perchance something more excellent which he cannot do, but that some, who neither have been forgiven unto us in Baptism through His peace, hath He charged us to pray, saying, ""And forgive us our debts, even as we also forgive our debtors:'' otherwise this were a prayer which Catechumens rather ought to pray up to the time of Baptism; but whereas it is what baptized persons pray, rulers and people, pastors and flocks; it is sufficiently shown that in this life, the whole of which is a trial, no one ought to boast himself as though free from all sins.*°
49. Wherefore also the virgins of God without blame indeed, "' follow the Lamb whithersoever He shall have gone,'' both the cleansing of sins being perfected, and virginity being kept, which, were it lost, could not return: but, because that same Apocalypse itself, wherein such unto one such were revealed, in this also praises them, that '*in their mouth there was not found a lie:'' ™ let them remember in this also to be true, that they dare not say that they have not sin. Forsooth the same John, who saw that, hath said this, ''If we shall have said that we have not sin, we deceive our own selves, and the truth is not in us; but if we shall have confessed our faults, He is faithful and just,
5 Phil. ii. 3. 6 Prov. xx. 9. 8 Matt. xxiv. 31. [See R.V.} 10 Job vii. x. 11 Rev. xiv. 4, 5.
4 Rom. xii. ro. [See R.V.] 7 Job xxv. 4. 9 Matt. vi. 12.
3.x-Cor, Xw23t Matt. xiii. 8. 2 Luke viii. 8. |