 Chapter 1. Concerning Virgins. Book the first. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Concerning Virgins by Saint Ambrose. Book the first. Chapter 1. Saint Ambrose, reflecting upon the account he will have to give of his talents determines to write and consoles himself with certain examples of God's mercy. Then recognizing his own deficiencies desires that he may be dealt with like the victory in the Gospel and expresses a hope that words will not fail him in his endeavor to preach Christ. If according to the decree of heavenly truth we have to give account of every idle word which we have spoken and if every servant will incur no small blame when his Lord returns who either like a timid moneylender or covetous owner has hidden in the earth the talents of spiritual grace which were entrusted to him in order that they might be multiplied by increasing interest, I who although possessed of but moderate ability yet have a greater necessity laid on me of making increase of the saints of God entrusted to me must rightly fear less than account of the prophet of my words be demanded of me especially seeing that the Lord exacts of us effort not profit. Wherefore I determined to write something since too my words are listened to with greater risk to modesty than when they are written for a book has no feeling of modesty. And so distrusting indeed my own ability but encouraged by the instances of divine mercy I venture to compose an address for when God willed even the ass spoke and I will open my mouth long dumb that the angel may assist me also engaged in the burdens of this world for he can do away with the hindrances of unskillfulness who in the ass did away those of nature. In the Ark of the Old Testament the priest's rod bodied with God it is easy that in holy church a flower should spring from our nuts also and why should we despair that God should speak in men who spoke in the thorn bush. God did not despise the bush and would he might give light also to my thorns. Perhaps some may wonder that there is some light even in our thorns. Some are thorns will not burn. There will be some whose shoes shall be put off their feet the sound of my voice that the steps of the mind may be freed from bodily hindrances but these things are gained by holy men would that Jesus would cast a glance upon me still lying under that barren fig tree and that my fig tree might also after three years bear fruit but when should sinners have so great hope? Would that at least that gospel dresser of the vineyard perhaps already bitten to cut down my fig tree would let it alone this year also until he dig about it and dung it that he may perchance lift the helpless out of the dust and lift the poor out of the mire blessed are they who bind their horses under the vine and olive consecrating the cause of their labours to light and joy the fig tree that is the tempting attraction of the pleasures of the world still overshadows me low in height brittle for working soft for use and barren fruit and perhaps someone may wonder why I who cannot speak venture to write and yet if we consider what we read in the writings of the gospel and the deeds of the priests and the holy prophets are couriers is taken as an instance he will find that there is something which the voice cannot explain but the pen can write and if the name John restored speech to his father I too ought not to despair that although dumb I may yet receive speech if I speak of Christ of whom according to the prophets word who shall declare the generation and so as a servant I will announce the family of the Lord for the Lord has consecrated to himself a family even in this body of humanity replete with frailty End of chapter 1 Book I Chapter 2 Concerning Virgins Book I This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org Concerning Virgins By St. Ambrose Book I Chapter 2 This treatise has a favourable beginning since it is the birthday of the Holy Virgin Agnes of whose name, modesty and martyrdom St. Ambrose speaks in commendation but more especially of her age seeing that she, being but 12 years old was superior to terrors, promises, tortures and death itself with the courage holy worthy of a man and my task begins favourably that since today is the birthday of a virgin I have to speak of virgins and the treatise has its beginning from this discourse it is the birthday of a martyr let us offer the victim it is the birthday of St. Agnes let men admire let children take courage let the married be astounded let the unmarried take an example but what can I say worthy of her whose very name was not devoid of bright praise in devotion beyond her age in virtue above nature she seems to me to have borne not so much a human name as a token of martyrdom whereby she showed what she was to be but I have that which may assist me the name of virgin is a title of modesty I will call upon the martyr I will proclaim the virgin that penetric is long enough which needs no elaboration but is within our grasp let then labour sees eloquence be silent one word is praise enough this word old men and young and boys chant no one is more praise worthy than he who can be praised by all there are as many heralds as there are men who when they speak proclaim the martyr she is said to have suffered martyrdom when 12 years old the more hateful was the cruelty which spared not so tender an age the greater in truth was the power of faith which found evidence even in that age was there room for a wound in that small body and she who had no room for the blow of the steel had that wherewith to conquer the steel but maintenance of that age are unable to bear even the angry looks of parents and are wont to cry at the pricks of a needle as though they were wounds she was fearless under the cruel hands of the executioners she was unmoved by the heavy weight of the creaking chains offering her whole body to the sword of the raging soldier as yet ignorant of death but ready for it or if she were unwillingly hurried to the otters she was ready to stretch forth her hands to Christ at the sacrificial fires and at the sacrilegious otters themselves to make the sign of the Lord the conqueror or again to place her neck and both her hands in the iron bands but no band could enclose such slender limbs a new kind of martyrdom not yet a fit age for punishment but already ripe for victory difficult to contend with but easy to be crowned she filled the office of teaching valour while having the disadvantage of youth she would not as a bride so hastened to the couch as being a virgin she joyfully went to the place of punishment with hurrying step her head not adorned with plighted hair but with Christ all wept she alone was without a tear all wondered that she was so readily prodigal of her life which she had not yet enjoyed and now gave up as though she had gone through it everyone was astounded that there was now one to bear witness to the Godhead who was yet could not because of her age dispose of herself and she brought it to pass that she should be believed concerning God whose evidence concerning man would not be accepted for that which is beyond nature is from the author of nature what threats the executioner used to make her fear him what allurements to persuade her how many desired that she would come to them in marriage but she answered it would be an injury to my spouse to look on anyone as likely to please me he who chose me first for himself shall receive me why are you delaying executioner let this body perish which can be loved by eyes which I would not she stood, she prayed she bent down her neck you could see the executioner tremble as though he himself had been condemned and his right hand shake his face grow pale as he feared the peril of another while the maiden feared not for her own you have then in one victim a two-fold martyrdom of modesty and of religion she both remained a virgin and she obtained martyrdom end of chapter 2 book the first chapter 3 concerning virgins book the first this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org concerning virgins by St. Ambrose book the first chapter 3 virginity is praised on many grounds but chiefly because it brought down the word from heaven and hence its pursuit which existed in but few under the old covenant has spread to countless numbers and now the love of purity draws me on and you my holy sister even though not speaking in your silent habit to say something about virginity lest that which is a principle virtue should seem to be passed by with only a slight reference for virginity is not praiseworthy because it is found in martyrs but because itself makes martyrs but who can comprehend that by human understanding which not even nature has included in her laws or who can explain in ordinary language that which is above the cause of nature virginity has brought from heaven that which it may imitate on earth and not unfittingly has she sought her manner of life from heaven who has found for herself a spouse in heaven she, passing beyond the clouds air, angels and stars has found the word of God in the very bosom of the Father and has drawn him into herself with her whole heart for who having found so great a good would forsake it for thy name is as ointment poured out therefore have the maidens loved thee and drawn thee and indeed what I have said is not my own since they who marry not nor are given in marriage are as the angels in heaven let us not then be surprised if they are compared to the angels who are joined to the Lord of Angels who then can deny that this mode of life has its source in heaven which we don't easily find on earth except since God came down into the members of an earthly body then a virgin conceived and the word became flesh that flesh might become God but someone will say but Elijah is seen to have had nothing to do with the embraces of bodily love and therefore was he carried by a chariot into heaven therefore he appeared glorified with the Lord and therefore he is to come as the forerunner of the Lord's advent and Miriam, taking the timbrel, led the dances with maidenly modesty but consider whom she was then representing was she not a type of the church who as a virgin with an stained spirit joins together the religious gatherings of the people to sing divine songs for we read that there were virgins appointed also in the temple at Jerusalem but what says the apostle these things happened to them in a figure that they might be signs of what was to come for the figure is shown in few the life exists in many but in truth after that the Lord coming in our flesh joined together the God head and flesh without any confusion or mixture then the practice of the life of heaven spreading throughout the whole world was implanted in human bodies this is that which angels ministering on earth signified should come to pass which ministry should be offered to the Lord with the service of an unstained body this is that heavenly service which the host of rejoicing angels spoke of for the earth we have then the authority of antiquity from of old the fullness of the setting forth from Christ himself end of chapter 3 book the first chapter 4 concerning virgins book the first this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org concerning virgins by Saint Ambrose book the first chapter 4 the comeliness of virginity never existed amongst the heathen neither with the vestal virgins nor amongst philosophers such as Pythagoras I certainly have not this in common with the heathen nor in regard to it am I associated with barbarians nor practice it with other animals with whom although we breathe one and the same vital air and have a common condition of an earthly body and from whom we differ not in the mode of generation in this point alone we nevertheless avoid the reproach of likeness that virginity is aimed at by the heathen but when consecrated it is violated it is attacked by barbarians and is unknown to others who will allege to me the virgins of Vesta and the priests of Pallas what sort of chastity is that which is not of morals but of years which is appointed not for ever but for a term such purity is all the more wanton of which the corruption is put up for a later age they teach their virgins ought not to persevere and are unable to do so who have set a term to virginity what sort of a religion is that in which modest maidens are bidden to be immodest old women nor is she modest who is bound by law and she immodest who is set free by law all the mystery all the morals where chastity isn't forced by law and authority given for lust and so she is not chased who is constrained by fear not honourable who is hired for a price nor is that modesty which exposed to the daily importunity of lascivious eyes is attacked by disgraceful looks exemptions are bestowed upon them prices are offered them as though to sell one's chastity were not the greatest sign of wantonness that which is promised for a price is given up for a price is made over for a price is considered to have its price she who is wont to sell her chastity knows not how to redeem it what shall I say of the Phrygian rites in which immodesty is the rule and that too of the weaker sex what of the orgies of Bacchus where the mystery of the rites is an incentive to lust of what sort can the lives of priests be then where the adulteries of the gods are matters of religion so then they have no sacred virgins let us see whether per chance the precepts of philosophers have formed any for they are wont to claim the teaching of all virtues a certain Pythagorean virgin is spoken of in story whom a tyrant was endeavouring to compel to reveal the secret and lest it should be possible even in her torments for revelation to be extorted from her she bit off her tongue and spat it in the tyrant's face that he who would not make an end of questioning might not have ordered a question but that same virgin so constant in mind was overcome by lust though she could not be overcome by torments and so she who could keep the secret of her mind could not conceal the shame of her body she overcame nature but observed not discipline how she would desire that her speech had existed as a defence of her chastity so she was not unconquered on every side for although the tyrant could not find out that which he sought yet he did find what he sought not how much stronger are our virgins who overcome even those powers which they do not see whose victory is not only over flesh and blood but also over the prince of this world the ruler of this age in age Agnes indeed was less but in virtue greater triumphing over more more constant in her confidence she did not destroy her tongue through fear but kept it for a trophy for there was nothing in her which she feared to betray since that which she acknowledged was holy not sinful and so the former merely concealed her secret the latter bore witness to the lord and confessed him in her body whom her age did not yet suffer to confess End of Chapter 4 Book I Chapter 5 Concerning Virgins Book I This is a LibriVox recording all LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org Concerning Virgins by St. Ambrose Book I Chapter 5 Heaven is the home of virginity and the son of God its author who though he was a virgin before the virgin yet being of the virgin took the virgin church as his bride of her we have all been born some of her gifts are enumerated her daughters have a special excellence in that virginity is not a matter of precept and that it is a most powerful help in the pursuit of piety it is the custom in encomiums to speak of country and parentage of the subject that the greatness of the offspring may be enhanced by mention of the father now I who have not undertaken to praise but to set forth virginity yet think it to the purpose to make known its country and its parent first let us settle where is its country now if one's country be there where is the home of one's birth without doubt heaven is the native country of chastity and so she is a stranger here but a denizen there and what is virginal chastity but purity free from stain and whom can we judge to be its author but the immaculate son of God whose flesh saw no corruption whose god had experienced no infection consider then how great are the merits of virginity Christ was before the virgin Christ was of the virgin begotten indeed of the father before the ages but born of the virgin for the ages the former was of his own nature the latter is for our benefit the former always was the latter he willed consider to another merit of virginity Christ is the spouse of the virgin and if one may so say of virginal chastity for virginities of Christ not Christ of virginity he is then the virgin who was espoused the virgin who bear us who fed us with her own milk of whom we read how great things have the virgin of Jerusalem done the deeds shall not fail from the rock nor snow from Lebanon nor the water which is born by the strong wind who is this virgin that is watered with the streams of the trinity from whose rock waters flow whose teets fail not and whose honey is poured forth now according to the apostle the rock is Christ therefore from Christ the teets fail not nor brightness from God nor the river from the spirit this is the trinity which waters their church the Father Christ and the spirit but let us now come down from the mother to the daughters concerning virgins says the apostle I have no commandment of the Lord if the teacher of the Gentiles had none who could have won and in truth he had no commandment but he had an example for virginity cannot be commanded but must be wished for for things which are above us are matters for prayer rather than under mastery but I would have you he says be without carefulness for he who is without a wife is careful for the things which are the Lord's how he may please God and the virgin take a thought for the things of the Lord that she may be holy in body and in spirit for she that is married take a thought for the things of the world how she may please her husband end of chapter 5 book the first chapter 6 concerning virgins book the first this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org concerning virgins by Saint Ambrose book the first chapter 6 Saint Ambrose explains that he is not speaking against marriage and proceeds to compare the advantages and disadvantages of the single and married state I am not indeed a discouraging marriage but I am enlarging upon the benefits of virginity he who is weak says the apostle eats herbs I consider one thing necessary I admire another art thou bound to a wife seek not to be loosed art thou free from a wife seek not a wife this is the command to those who are but what does he say concerning virgins he who giveth his virgin in marriage doeth well and he who giveth her not doeth better the one says not if she marries the other if she marries not it is for eternity in the former is the remedy for weakness in the latter the glory of chastity the former is not reproved the latter is praised let us compare if it pleases you the advantages of married women with that which awaits virgins though the noble woman boasts of her abundant offspring yet the more she bears the more she endures let her count up the comforts of her children but let her likewise count up the troubles she marries and weeps how many vows does she make with tears she conceives and her fruitfulness brings her trouble before offspring she brings forth and is ill how sweet a pledge which begins with danger and ends in danger it will cause pain before pleasure it is purchased by perils and is not possessed at her own will why speak of the troubles of nursing, training and marrying these are the miseries of those who are fortunate a mother has heirs but it increases her sorrows for we must not speak of adversity lest the minds of the holiest parents tremble consider my sister how hard it must be to bear what one must not speak of and this is in this present age but the days shall come when they shall say blessed are the barren and the wombs that never bear for the daughters of this age are conceived and conceive but the daughter of the kingdom refrains from wedded pleasure and the pleasure of the flesh that she may be holy in body and in spirit why should I further speak of the painful ministrations and services due to their husbands from wives to whom before slaves God gave the command to serve and I mention these things that they may comply more willingly whose reward if approved is love if not approved punishment for the fault and in this position spring up those incentives to vice in that they paint their faces with various colors fearing not to pleasure their husbands and from staining their faces come to think of staining their chastity what madness is here to change the fashion of nature and seek a painting and while fearing husbands judgment to give up their own for she is the first to speak against herself who wishes to change that so while studying to please others she displeases herself what true witness to thy unsightliness do we require o woman than thyself who art afraid to be seen if thou art beautiful why hideest thou thyself if unsightly why dost thou falsely pretend to beauty so as to have neither the satisfaction of thy own conscience nor of the error of another for he loves another thou desist to please another and art thou angry if he love another who is taught to do so in thy own person thou art an evil teacher of thy own injury and next what expense is necessary that even a beautiful wife may not fail to please costly necklaces on the one hand hang on her neck on the other a robe woven with gold is dragged along the ground is this display purchased or is it a real possession and what varied enticements of perfumes are made use of the ears are weighed down with gems a different color from nature is dropped into the eyes what is there left which is her own when so much is changed the married woman loves her own perceptions or does she think that this is to live but you or happy virgins who know not such torments rather than ornaments whose holy modesty beaming in your bashful cheeks and sweet chastity are a beauty ye do not intend upon the eyes of men consider as merits what is gained by the errors of others you too have indeed your own beauty furnished by the comeliness of virtue not of the body to which age puts not an end which death cannot take away nor any sickness injure let God alone be sought as the judge of loveliness who loves even in less beautiful bodies the more beautiful souls you know nothing of the burden and pain of childbearing but more are the offspring of a pious soul which esteems all as its children which is rich in successors barren of all bereavements which knows no deaths but has many heirs so the holy church ignorant of word lock but fertile in bearing is in chastity a virgin yet a mother in offspring she a virgin bears as her children not by a human father but by the spirit she bears as not with pain but with the rejoicings of the angels she a virgin feeds as not with the milk of the body but with that of the apostle wherewith he fed the tender age of the people who were still children for what bride has more children than holy church who is a virgin in her sacraments and a mother to her people whose fertility even holy scripture tests saying for many more are the children of the desolate than of her that hath an husband she has not an husband but she has a bridegroom in as much as she whether as the church amongst nations or as the soul in individuals without any loss of modesty she weds the word of God as her eternal spouse free from all injury full of reason end of chapter 6 book the first chapter 7 of concerning virgins book the first this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org concerning virgins by Saint Ambrose book the first chapter 7 Saint Ambrose exhorts parents to train their children to virginity and sets before them the troubles arising from their desire to have grandchildren he says however he does not forbid marriage but rather defends it against heretics who oppose it still setting virginity before marriage he speaks of the beauty of their spouse and of the gifts wherewith he adorns them and applies to these points certain verses of the song of songs you have heard or parents in what virtues and pursuits you ought to train your daughters that you may possess those by whose merits or faults may be redeemed the virgin is an offering for her mother by whose daily sacrifice the divine power is appeased a virgin is the inseparable pledge of her parents who neither troubles them for a dowry nor forsakes them nor rages them in word or deed but someone perhaps wishes to have grandchildren and to be called grandfather in the first place such a one gives up what is his own while seeking what is another's and is already losing what is certain while hoping to gain what is uncertain he gives away his own riches and still more is asked for if he does not pay the dowry it is exacted if he lives long he becomes a burden this is to buy a son in law not to gain one who would sell a sight of their daughter to her parents was she born so long in her mother's womb in order that she might pass under the power of another and so the parents take the charge of setting off their virgin that she may so be the sooner removed from them someone may say do you then discourage marriage? nay, I encourage it and condemn those who are warned to discourage it so much so that indeed I am warned to speak of the marriages of Sarah, Rebecca and Rachel and other women of all time as instances of singular virtues for he who condemns marriage condemns the birth of children and condemns the fellowship of the human race continued by a series of successive generations for how could generations exceed generation in a continual order unless the gift of marriage stirred up the desire of offspring or how could one set forth that Isaac went to the altar of God as a victim of his father's piety or that Israel, when yet in body, saw God and gave a holy name to the people while speaking against that whereby they came into being those men, though wicked, have one point at any rate wherein they are approved even by the wise persons that in speaking against marriage they declare that they ought not to have been born I do not then discourage marriage but recapitulate the advantages of holy virginity this is the gift of few only that is of all and virginity itself cannot exist unless it have some mode of coming into existence I am comparing good things with good things that it may be clear which is the more excellent nor do I allege any opinion of my own but I repeat that which the Holy Spirit spake by the prophet blessed is the barren that is undefiled first of all in that which those who purpose to marry desire above all things that they may boast of the beauty of their husband they must of necessity confess that they are inferior to virgins to whom alone it is suitable to say thou art fairer than the children of men grace is powered on thy lips who is that spouse one not given to common indulgences not proud of possessing riches but he whose throne is forever and ever the king's daughters share in his honor at thy right hand stood the queen in a vesture of gold clothed with variety of virtues harken then or daughter and consider and incline thine ear and forget thine own people and thy father's house for the king hath desired thy beauty for he is thy God and observe what a kingdom the Holy Spirit by the witness of the Divine Scriptures has assigned to thee gold and beauty gold either because thou art the bride of the Eternal King or because having an unconquered mind thou art not taken captive by the allurements of pleasures but rulest over them like a queen gold again because as that metal is more precious when tried by fire so the appearance of the virginal body consecrated to the Divine Spirit gays an increase of its own comeliness for who can imagine a loveliness greater than the beauty of her who is loved by the king approved by the judge dedicated to the Lord consecrated to God ever a bride ever unmarried so that neither does love suffer an ending nor modesty loss this is indeed true beauty to which nothing is wanting which alone is worthy to hear the Lord saying thou art all fair my love and no blemishes in thee come hither from Lebanon my spouse come hither from Lebanon thou shalt pass and pass through from the beginning of faith from the top of Sanir and Hermon from the dens of the lions from the mountains of the leopards by which references is set forth the perfect and irreproachable beauty of a virgin soul consecrated to the altars of God not moved by perishable things amidst the haunts and dens of spiritual wild beasts but intent by the mysteries of God on being found worthy of the Beloved his breasts are full of joy for wine maketh glad the heart of man the smell of thy garments says he is above all spices and again and the smell of thy garments is like the smell of Lebanon see what progress thou set as forth or virgin thy first odor is above all spices which were used upon the bearing of the Saviour and the fragrance arises the mortified motions of the body and the perishing of the delights of the members thy second odor like the odor of Lebanon exhales the incorruption of the Lord's body the flower of virginal chastity end of chapter 7 book the first chapter 8 of concerning virgins book the first this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org concerning virgins by St. Ambrose book the first chapter 8 taking the passage concerning the honeycomb in the song of songs he expounds it comparing the sacred virgins to bees let then your work be as it were a honeycomb for virginity is fit to be compared to bees so laborious is it so modest so continent the bee feeds on dew it knows no marriage couch it makes honey the virgin's dew is the divine word for the words of God descend like the dew the virgin's modesty is unstained nature the virgin's produce is the fruit of the lips those bitterness are bounding in sweetness they work in common and their fruit is in common how I wish you my daughter to be an imitator of these bees whose food is flowers whose offspring is collected and brought together by the mouth do imitate her my daughter let no veil of deceit be spread over your words let them have no covering of guile that they may be pure and full of gravity and let an eternal succession of merits be brought forth by your mouth gather not for yourself alone for how do you know when your soul shall be required of you lest leaving your granaries heaped full with corn which will be a help neither to your life nor to your merits you be hurried thither where you cannot take your treasure with you be rich then but towards the poor that as they share in your nature they may also share your goods and I also point out to you what flower is to be called that one it is who said I am the flower of the field and the lily of the valleys as a lily among thorns which is a plain declaration that virtues are surrounded by the thorns of spiritual wickedness so that no one can gather the fruit who does not approach with caution End of Chapter 8 Book I Chapter 9 of Concerning Virgins Book I This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org Concerning Virgins by St. Ambrose Book I Other passages from the Song of Songs are considered with relation to the present subject and St. Ambrose exhorting the virgin to seek for Christ points out where he may be found A description of his perfections follows and a comparison is made between virgins and the angels Take then or virgin the wings of the spirit that you may fly far above all vices if you wish to attain to Christ He dwelleth on high but beholdeth lowly things and his appearance is as that of a cedar of Lebanon which has its foliage in the clouds its roots in the earth For its beginning is from heaven its ending on earth and it produces fruit very close to heaven Search diligently for so precious a flower If per chance you may find it in the recesses of your breast for it is most often to be enjoyed in lowly places It loves to grow in gardens in which Susanna, while walking, found it and was ready to die rather than it should be violated But what is meant by the gardens he himself points out saying A garden enclosed is my sister my spouse a garden enclosed, a fountain sealed because in gardens of this kind the answer of the pure fountain shines reflecting the features of the image of God lest its streams mingled with mud from the wallowing places of spiritual wild beasts should be polluted For this reason too that modestive virgins fenced in by the wall of the spirit is enclosed lest it should lie open to be plundered And so as a garden inaccessible from without smells of the violet is scented with the olive and is resplendent with the rose that religion may increase in the vine peace in the olive and the modestive consecrated virginity in the rose This is the odor of which the patriarch Jacob smelled when he heard his father say See, the smell of my son is as the smell of a field which is full For although the field of the holy patriarch was full of almost all fruits the other brought forth its crops with greater labor the latter flowers To work them, o virgin and if you wish your garden to be sweet after this sort enclose it with the precepts of the prophets Set a watch before thy mouth and a door to thy lips that you too may be able to say as the apple tree among the trees of the wood so is my beloved among the suns In his shadow I delighted and sat down and his fruit was sweet to my palate I found him whom my soul loved I held him and would not let him go My beloved came down into his garden to eat the fruit of his trees Come, my beloved, let us go forth into the field Set me as a signet upon thine heart and as a seal upon thine arm My beloved is white and ruddy for it is fitting o virgin that you should fully know him whom you love and should recognize in him all the mystery of his divine nature and the body which he has assumed he is white fittingly for he is the brightness of the father and ruddy for he was born of a virgin the color of each nature shines and glows in him but remember that the marks of his god head are more ancient in him than the mysteries of his body for he did not take his origin from the virgin but he who already existed came into the virgin he who was spoiled by the soldiers who was wounded by the spear that he might head us by the blood of his sacred wounds will assuredly answer you for he is meek and lowly of heart and gentle in aspect arise o north wind and come o south and blow upon my garden that my spices may flow out for from all parts of the world has the perfume of holy religion increased and the limbs of the consecrated virgin have glowed thou art beautiful o my love astersa, camlias jerusalem so it is not the beauty of the perishable body which will come to an end with sickness or old age but the reputation for good deserts subject to no accidents and never to perish which is the beauty of virgins and since you are worthy to be compared not now with men but with heavenly beings whose life you are living on earth receive from the lord the precepts you are to observe set me as a signet upon thine heart and as a seal upon thine arm clearer proofs of your prudence and actions may be set forth in which Christ the figure of God may shine who, equalling fully the nature of the father has expressed the whole which he took of the father's godhead whence also the apostle Paul says that we are sealed in the spirit since we have in the sun the image of the father and in the spirit the seal of the sun let us then sealed by this trinity take more diligent heed lest either levity of character or the deceit of any unfaithfulness and seal the pledge which we have received in our hearts but let fear secure this for the holy virgins for whom the church first provided such protection who, anxious for the prosperity of her tender offspring herself as a wall with breasts as many towers increases her care for them until the fear of hostile attack being at an end she obtains by the care of her mother's love peace for her vigorous children wherefore the prophet says peace be on thy virtue and abundance in thy towers then the lord of peace himself after having embraced in his strong arms the vineyards committed to him and beholding their shoots putting forth buds with glad looks tempers the breezes to the young fruits as himself testifies saying my vineyard is in my sight a thousand for Solomon and two hundred who keep the fruit thereof above it is said sixty strong men round about its offspring armed with drawn swords and expert in warlike discipline here there are a thousand and two hundred the number has increased where the fruit has increased for the more holy it is the more is he guarded so Elisha the prophet showed the hosts of angels who were present to guard him so Joshua the son of none recognized the captain of the heavenly host they then who are able also to fight for us are able to guard the fruit that is in us and for you holy virgins there is a special guardianship for you who with unspotted chastity keep the couch of the Lord holy and no wonder if the angels fight for you who war with the mode of life of angels virginal chastity merits their guardianship whose life it attains to why should I continue the praise of chastity in more words for chastity has made even angels he who has preserved it is an angel he who has lost it is a devil and hence has religion also gained its name she is a virgin who is the bride of God a harlot who makes gods for herself what shall I say of the resurrection of which you already hold the rewards for in the resurrection they will neither be given in marriage nor marry but shall be he says as the angels in heaven that which is promised to us is already present with you and the object of your prayers is with you you are of this world and yet not in this world this age has held you but has not been able to retain you but what a great thing it is that angels because of incontinence fell from heaven into this world that virgins because of chastity passed from the world into heaven blessed virgins whom the delights of the flesh do not allure nor the defilement of pleasures cast down sparing food and abstinence in drink trained them in ignorance of vices seeing they keep them from knowing the causes of vices that which causes sin has often deceived even the just in this way the people of God after they sat down to eat and drink denied God in this way too Lut knew not and so endured his daughter's wickedness so too the sons of Noa going backward covered their father's nakedness which he who was wanton saw he who was modest blushed at and dutifully hid fearful of offending if he too saw it how great is the power of wine so that wine made him naked which the waters of the deluge could not end of chapter 9 book the first chapter 10 concerning virgins book the first this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org concerning virgins St. Ambrose book the first chapter 10 finally another glory of virginity is mentioned that it is free from avarice St. Ambrose addressing his sister reminds her of the great happiness of those who are free from those troubles as to luxury and vanity which come upon those who are about to marry what then it is that no desire of possessions inflames you the poor man demands what you have he does not ask for what you have not the fruit of your labor is a treasure for the needy and two mites if they be all one has our wealth on the part of the giver listen then my sister from what you escape for it is not for me to teach nor for you to learn what you ought to guard against for the practice of perfect virtue does not require teaching but instructs others less beautiful is she because she strives to please for she displeases the people before she pleases her husband but in you the rejection of all care for splendor is far more becoming and the very fact that you do not adorn yourselves is an ornament look at the ears pierced with wounds and pity the neck weight down with burdens that the metals are different does not lighten the suffering in one case a chain binds the neck in another a feather encloses the foot it makes no difference whether the body be loaded with gold or with iron thus the neck is weighed down and the steps are hindered the price makes it no better except that you women are afraid lest that which causes you suffering be lost what is the difference whether the sentence of another or your own condemn you nay, you even the more richer than those are condemned by public justice since they desire to be set free you to be bound but how richer the position that she who is marriageable is in a species of sale put up as it were to auction to be bid for so that he who offers price purchases her slaves are sold on more tolerable conditions but they often choose their masters if a maiden chooses it is an offense if not it is an insult and she, though she be beautiful and calmly, both fears and wishes to be seen she wishes it that she may sell herself for a better price she fears lest the fact of her being seen herself be unbecoming but what absurdity is of wishes and fears and suspicions are there as to how the suitors will turn out lest a poor man may be guile her or a rich one contempt her lest a handsome suitor mock her lest a noble one despise her End of chapter 10 Book the first Chapter 11 of Concerning Virgins Book the first This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org Concerning Virgins by Saint Ambrose Book the first Chapter 11 Saint Ambrose answers objections made to the uselessness of his exhortations in favor of virginity especially in various places he mentions and speaks of their zeal in the cause Someone may say you are always singing the praises of virgins What shall I do who am always singing them and have no success but this is not my fault Then too, virgins come from placentia to be consecrated or from bononia and Mauritania in order to receive the veil here You see a striking thing here I treat the matter here and persuade those for elsewhere If this be so let me treat the subject elsewhere that I may persuade you What is it then that even they who hear me not follow my teaching and those who hear me follow me not For I have known many virgins who had the desire but were prevented from going forward by their mothers and which is more serious mothers who were widows to whom I will now address myself For if your daughters desired to love a man they could by law choose whom they would Are they then who are allowed to choose a man not allowed to choose God Behold how sweet is the fruit of modesty which has sprung up even in the affections of barbarians Virgins coming from the most distant on this and that side of Mauritania desire to be consecrated here and though all the families being bonds yet modesty cannot be bound she who moans over the hardship of slavery avows an eternal kingdom and what shall I say of the virgins of Bononia a fertile band of chastity who, forsaking worldly delights inhabit the sanctuary of virginity not being of the sex which lives in common attaining in their common chastity to the number of twenty and fruit to a hundred fold leaving their parents's dwelling they press into the houses of Christ as soldiers of unwearied chastity at one time singing spiritual songs they provide their sustenance by labour and seek with their hands supplies for their liberality but if the attraction of searching for virgins has grown strong for they beyond others follow up the search and watch for purity they follow up their hidden prey with the greatest perseverance to its very chambers or if the flight of anyone shall have seemed more free one may see them rise on the wing hear the rustling of their feathers and the bursting of applause so as to surround the one on wing with a chaste band of modesty until rejoicing in that fair companionship forgetful of her father's house she enters the regions of modesty and the fenced in home of chastity end of chapter 11 book the first chapter 12 of concerning virgins book the first this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org concerning virgins by Saint Ambrose book the first chapter 12 it is very desirable that parents should encourage the desire for the virgin life but more praiseworthy when the love of God draws a maiden even against their will parents and the loss of property are not to be feared and an instance of this is related by Saint Ambrose it is a good thing then that the zeal of parents like favoring gales should aid a virgin but it is more glorious if the fire of tender age even without the incitement of those older of its own self burst forth into the flame of chastity parents will refuse a dowry but if you have a wealthy spouse satisfied with whose treasures you will not miss the revenues of a father's inheritance how much is poverty to chastity superior to bridal gifts and yet of whom have you heard as ever because of her desire for chastity having been deprived of her lovable inheritance parents speak against her but are willing to be overcome they are resisted first because they are afraid to believe they often are angry that one may learn to overcome they threaten to disinherit to try whether one is able not to fear temporal loss they caress with exquisite allurements to see if one cannot be softened by the inducement of various pleasures you are being exercised or virgin whilst you are being urged and the anxious in treaties of your parents first battles conquer your affection first or maiden if you conquer your home you conquer the world but suppose that the loss of your patrimony awaits you are not the future realms of heaven a compensation for perishable and frail possessions for if we believe the heavenly message there is no one who has forsaken house or parents or brethren or children for the kingdom of God's sake who shall not receive sevenfold more in this present time and in the world to come shall have everlasting life entrust your faith to God who entrust your money to men lend to Christ the faithful keeper of the deposit of your hope pays the talent of your faith with manyfold interest the truth does not deceive does not circumvent virtue does not deceive but if you believe not God's word at least believe instances within my memory a girl once noble in the world now more noble in the sight of God being urged to a marriage by her parents and kin's folk took refuge at the holy altar with her could a virgin better flee than thither where the virgin sacrifices offered nor was even that the limit of her boldness she the oblation of modesty the victim of chastity was standing at the altar of God now placing upon her head the right hand of the priest asking his prayers and now impatient at the righteous delay placing the top of her head under the altar can any better veil she said cover me better than the altar which consecrates the veils themselves such a bridal veil is most suitable on which Christ the head of all is daily consecrated what are you doing my kin's folk why do you still trouble my mind with seeking marriage I have long since provided for that do you offer me a bridegroom I have found a better make the most you can of my wealth boast of his nobility extol his power I have him with whom no one can compare himself rich in the world powerful in empire noble in heaven if you have such an one I do not reject the choice if you do not find such you do me not a kindness my relatives but an injury when the others were silent one burst forth somewhat roughly if your father were alive would he suffer you to remain unmarried then she replied with more religion and more restrained piety and perchance he is gone that no one may be able to hinder me which answer concerning her father but warning us to himself he made good by his own speedy death so the others each of them fearing the same for himself began to assist and not to hinder her as before and her virginity involved not the loss of the property due to her but also received the reward of her integrity you see maidens the reward of devotion and do you parents be warned by the example of transgression End of Chapter 12 End of Book the First of Concerning Virgins by Saint Ambrose of Milan Chapter 1 of Concerning Virgins Book the Second this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Concerning Virgins by Saint Ambrose of Milan Book the Second Chapter 1 in this book Saint Ambrose purposes to treat of the training of virgins using examples rather than precepts and explains why he does so in writing rather than by word of mouth in the former book I wished though I was not able to set forth how great is the gift of virginity that the grace of the heavenly gift might of itself invite the reader in the second book it is fitting that the virgin should be instructed and, as it were be educated by the teaching of suitable precepts but inasmuch as I am feeble in advising and unequal to teaching for he who teaches ought to excel him who is taught lest I should seem to have abandoned the task I have undertaken or to have taken too much upon myself I thought it better to instruct by examples than by precepts that progress may be made by means of an example inasmuch as that which has been already done is considered to be not difficult and that which has been tried to be expedient and that which has been transmitted in succession to us by a kind of hereditary practice of ancestral virtue to be binding in religion but if anyone rebukes me for presumption let him rather rebuked me for zeal but I ought not to refuse even this to the virgins who asked it of me for I preferred rather to run the risk of periling my own modesty than not to fulfill the wish of those whose pursuits even our God favors with kindly approbation nor can the mark of presumption be set on my task since when they had those from whom they could learn they sought my goodwill rather than my teaching and my zeal may be excused since when they had the guidance of a martyr for the observance of discipline I did not think it superfluous if I could turn the persuasion of my discourse into an allurement to profession he who teaches with facility restrains fault with severity I who cannot teach entice and because many who were absent decide to have the use of my discourse I compiled this book in order that holding in their hands the substance of what my voice had uttered to them they might not think that he whom they were holding failed them but let us go on with our plan end of chapter one book the second chapter two of concerning virgins book the second this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org concerning virgins by St. Ambrose book the second chapter two the life of Mary is set before virgins as an example and her many virtues are dwelt upon her chastity humility hard life love of retirement and the like then her kindness to others her zeal in learning and love of frequenting the temple St. Ambrose then sets forth how she adorned with all these virtues will come to meet the numberless bands of virgins and lead them with great triumph to the bridal chamber of the spouse let them the life of Mary be as it were virginity itself set forth in a likeness from which as from a mirror the appearance of chastity and the form of virtue is reflected from this you may take your pattern of life showing as an example the clear rules of virtue what you have to correct to effect and to hold fast the first thing which kindles harder in learning is the greatness of the teacher what is the teacher than the mother of God what more glorious than she whom glory itself chose what more chaste than she who bore a body without contact with another body for why should I speak of her other virtues she was a virgin not only in body but also in mind who stained the sincerity of its disposition by no guile who was humble in heart graven speech prudent in mind sparing of words studious in reading on the prayer of the poor intent on work modest in discourse wanted to seek not man but God as the judge of her thoughts to injure no one to have goodwill towards all to rise up before her elders not to envy her equals to avoid boastfulness to follow reason to love virtue when did she paint her parents even by a look when did she disagree with her neighbors when did she despise the lowly when did she avoid the needy being wound only to go to such gatherings of men as mercy would not blush at nor modesty pass by there was nothing gloomy in her eyes nothing forward in her words nothing unseemly in her acts there was not a silly movement nor unrestrained step nor was her voice petulant that the very appearance of her outward being might be the same appearance of her outward being might be the image of her soul representation of what is approved for a well-ordered house ought to be recognized on the very threshold and should show at the very first entrance that no darkness is hidden within as our soul hindered by no restraints of the body may shine abroad like a lamp placed within why should I detail her sparness of food her abundance of services the one abounding beyond nature the other almost insufficient for nature and there were no seasons of slackness but days of fasting one upon the other and if even the desire for refreshment came her food was generally what came to hand taken to keep of death not to minister to comfort necessity before inclination caused her to sleep and yet when her body was sleeping her soul was awake and often in sleep either went again through what had been read and went on with what had been interrupted by sleep or carried out what had been designed or foresaw what was to be carried out she was unaccustomed to go from home except for divine service and this with parents or kings folk busy in private at home accompanied by others abroad yet with no better guardian than herself as she inspiring respect by her gate and address progress not so much by the motion of her feet as by step upon step of virtue but though the virgin had other persons who were protectors of her body she alone guarded her character she can learn many points if she be her own teacher who possesses the perfection of all virtues for whatever she did is a lesson Mary attended to everything as though she were warned by many and fulfilled every obligation of virtue as though she were teaching rather than learning such as the evangelist shown her such did the angel find her such did the Holy Spirit choose her why delay about details how her parents loved her strangers praised her more worthy she was that the Son of God should be born of her she when the angel entered was found at home in privacy without a companion let no one might interrupt her attention or disturb her and she did not desire any women as companions who had the companionship of good thoughts moreover she seemed to herself to be less alone when she was alone for how should she be alone who had with her so many books so many archangels so many prophets and so too when Gabriel visited her did he find her and Mary trembled being disturbed as though at the form of a man but on hearing his name recognized him as one not unknown to her and so she was a stranger as to men but not as to the angel that we might know that her ears were her eyes bashful then when saluted she kept silence and when addressed she answered and she whose feelings were first troubled afterwards promised obedience and holy scripture points out how modest she was toward her neighbors for she became more humble when she knew herself to be chosen of God and went forthwith to her kinswoman in the hill country not in order to gain belief by anything external for she had believed the word of God blessed she said art thou who didst believe and she abode with her three months now in such an interval of time it is not that faith is being sought for but kindness which is being shown and this was after that the child leaping in his mother's womb had saluted the mother of the lord attaining to reason before birth and then in the many subsequent wonders when the parent bore a son the virgin conceived the dumb spake the wise men worshipped Simeon waited the stars gave notice Mary who was moved by the angel's entrance was unmoved by the miracles Mary it is said kept all these things in her heart though she was the mother of the lord yet she desired to learn the precepts of the lord and she who brought forth God yet desired to know God and then how she also went every year to Jerusalem at the solemn day of the Passover and went with Joseph everywhere is modest to the companion of her singular virtues in the virgin this without which virginity cannot exist must be the inseparable companion of virginity and so Mary did not go even to the temple without the guardianship of her modesty this is the likeness of virginity for Mary was such that her example alone is a lesson for all if then the author displeases us not let us make trial of the production that whoever desires its reward for herself may imitate the pattern how many kinds of virtues shine forth in one virgin the secret of modesty the banner of faith the service of devotion the virgin within the house the companion for the ministry the mother at the temple oh how many virgins shall she meet how many shall she embrace and bring to the lord and say she has been faithful to her espousal to my son she has kept her bridal couch with spotless modesty how shall the lord himself commend them to his father repeating again those words of his holy father these are they whom I have kept for thee on whom the son of man lent his head and dressed it I ask that where I am there they may be with me and if they ought to benefit not themselves only who lived not for themselves alone one virgin may redeem her parents another her brothers holy father the world hath not known me but these have known me and have willed not to know the world what a procession shall that be what joy of applauding angels when she is found worthy of dwelling in heaven who lived on earth heavenly life then too Mary taking her timbrel shall stir up the choirs of virgins singing to the lord because they have passed through the sea of this world without suffering from the waves of this world then each shall rejoice saying I will go to the altar of God to God who make with my youth glad and I will offer unto God thanksgiving and pay my vows unto the most high nor would I hesitate to admit you to the altars of God whose souls I would without hesitation call altars on which Christ is daily offered for the redemption of the body for if the virgin's body be a temple of God what is her soul which the ashes as it were of the body being shaken off once more uncovered by the hand of the eternal priest exhales the vapor of the divine fire blessed virgins who emit a fragrance through divine grace as gardens do through flowers temples through religion altars through the priest end of chapter 2 book the second chapter 3 of concerning virgins book the second this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org concerning virgins by saint Ambrose book the second chapter 3 having set forth the virgin Mary as a pattern for life adduces Tecla as a model for learning how to die Tecla suffered not from the beasts to whom she was condemned but on the contrary received from them signs of reverence he then proceeds to introduce a more recent example later than holy Mary instruct you in the discipline of life and Tecla teach you how to be offered for she was a capsule intercourse and condemned through her husband's rage changed even the disposition of wild beasts by their reverence for virginity for being made ready for the wild beast when avoiding the gaze of men she offered her vital parts to a fierce lion caused those who had turned away their remotest looks to turn them back modestly the beast was to be seen lying on the ground licking her feet showing without a sound that it could not injure the sacred body of the virgin so the beast reverenced his prey and forgetful of his own nature put on that nature which men had lost one could see as it were by some transfusion of nature men clothed the savageness goading the beast to cruelty and the beast kissing the feet of the virgin teaching them what was due from men virginity has in itself so much that is admirable that even lions admire it food did not induce them though kept without their meal no impulse hurried them on when excited anger did not exasperate them when stirred up nor did their habits lead them blindly as they were wont nor their own natural disposition possessed them with fierceness they set an example of piety when reverencing the martyr and gave a lesson in favor of chastity when they did nothing but kiss the virgin's feet with their eyes turned to the ground as though through modesty fearing that any male even a beast should see the virgin naked someone will say why have you brought forward the example of Mary and if anyone could be found to imitate the Lord's mother and why that of Tecla whom the apostle of the Gentiles trained give us a teacher of our own sort if you wish for disciples I will therefore set before you a recent example of this sort that you may understand that the apostle is the teacher not of one only but of all end of chapter 3 book the second chapter 4 of concerning virgins book the second this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org concerning virgins by saint Ambrose book the second chapter 4 a virgin at Antioch having refused to sacrifice to idols was condemned to a house of ill fame as she escaped unharmed having changed clothes with a Christian soldier then when he was condemned for this she returned and the two contended for the prize of martyrdom which was at last given to each there was lately at Antioch a virgin who avoided being seen in public but the more she shrank from men's eyes the more they longed for her for beauty which is heard of not seeing is more desired there being two incentives to passion love and knowledge so long as nothing is met with which pleases less and that which pleases is thought to be of more worth because the eye is not in this case the judge by investigation but the mind inflamed with love is full of longing and so the holy virgin lest their passions should be longer fed by the desire of gaining her professed her intention of preserving her chastity and so quenched the fires of those wicked men that she was no longer loved but informed against so a persecution arose the maiden not knowing how to escape and afraid lest she might fall into the hands of those who were plotting against her chastity prepared her soul for heroic virtue being so religious as not to fear death so chased as to expected the day of her crown arrived the expectation of all was at its height the maiden is brought forward and makes her two-fold profession of religion and of chastity but when they saw the constancy of her profession her fear for her modesty her readiness for tortures and her blushes at being looked on they began to consider how they might overcome her religion by setting chastity before her so that having deprived her of that which was the greatest they might also deprive her of that which they had left so the sentence was that she should either sacrifice or be sent to a house of ill-fame after what manner do they worship their gods who thus avenge them or how do they live themselves in this fashion and the virgin not hesitating about her religion but fearful as to her chastity began to reflect what am I to do each crown that of martyrdom and that of virginity is grudged me today but the name of virgin is not acknowledged where the author of virginity is denied how can one be a virgin who cherishes a harlot how can one be a virgin who loves adulterers how a virgin if she seeks for a lover it is preferable to have a virgin mind than a virgin body each is good if each can be possible if it be not possible let me be chaste not to man but to God Rahab too was a harlot but after she believed in God she found salvation and Judith adorned herself that she might please an adulterer but because she did this for religion and not for love no one considered her an adulteress this instance turned out well for if she who entrusted herself to religion both preserved her chastity in her country perhaps I by preserving my religion shall also preserve my chastity but if Judith had preferred her chastity to her religion when her country had been lost she would also have lost her chastity and so instructed by such examples and at the same time bearing in mind the words of the Lord where he says whosoever shall lose his life for my sake shall find it she wept and was silent that the adulterer might not even hear her speaking and she did not choose the wrong done to her modesty but she made it wrong done to Christ consider whether it was possible for her to suffer her body to be unchaste who guarded even her speech for some time my words have been becoming bashful and fear to lord on or describe the wicked series of what was done close your eyes ye virgins the virgin of God is taken to a house of shame but now unclose your ears Christ can be exposed to shame but cannot be contaminated everywhere she is the virgin of God and the temple of God and houses of ill fame cannot injure chastity but chastity does away with the ill fame of the place a great rush of wanton men is made to the place listen ye holy virgins to the miracles of the martyr forget the name of the place the door is shut within the hawks cry without some are contending who shall first attack the prey but she with her hands raised to heaven as though she had come to a house of prayer not to a resort of lust says oh Christ who did tame the fierce lions for the virgin daniel thou canst also tame the fierce minds of men fire became as due to the Hebrew children the water stood up for the Jews of thy mercy not of its own nature susana knelt down for punishment and triumphed over her adulterous accusers the right hand withered which violated the gifts of thy temple and now thy temple itself is violated suffer not sacrilegious incest thou who did not suffer theft let thy name be now again glorified in that I who came here for shame may go away a virgin scarcely had she finished her prayer when low a man with the aspect of a terrible warrior burst in how the virgin trembled before him to whom the trembling people gave way but she did not forget what she had read daniel said she had gone to see the punishment of susana and alone pronounced her guiltless whom the people had condemned a sheep may be hidden in the shape of this wolf christ has his soldiers also who is master of legions or perchance an executioner has come in fear not my soul such an one makes matters old virgin thy faith has saved thee and the soldier said to her fear not sister I pray you I, a brother am come hither to save life and destroy it save me that you yourself may be saved I came in like an adulterer to go forth if you will as a martyr let us change our attire mine will fit you and yours will fit me and each for christ your robe will make me a true soldier mine will make you a virgin you will be clothed well I shall be unclothed even better than the persecutor who will recognize me take the garment which will conceal the woman give me that which shall consecrate me a martyr put on the cloak which will hide the limbs of a virgin but preserve her modesty take the cap which will cover your hair and conceal your countenance they who have entered houses of ill-fame are wont to blush when you have gone forth take care not to look back to your life who lost her very nature because she looked back at what was unchaste though with chaste eyes and be not afraid lest any part of the sacrifice fail I will offer the victim to God for you do you offer the soldier to christ for me you have served the good service of chastity the wages of which are everlasting life you have the breastplate of righteousness which protects the body with spiritual armor the shield of faith with which to ward off wounds and the helmet of salvation for there is the defense of our salvation where christ is since the man is the head of the woman and christ of the virgin whilst saying this he put off his cloak this garment has been up to this time suspected of being that of a persecutor and adulterer the virgin offered her neck the soldier his cloak a spectacle that was but a manifestation of grace when they were contending for martyrdom in a house of ill fame let the characters be also considered a soldier and a virgin that is persons unlike in natural disposition but alike by the mercy of God that the saying might be fulfilled then the wolves and the lamps shall feed together behold the lamp and the wolf not only feed together but are also offered together why should I say more having changed her garment the maiden flies from the snare not now with wings of her own seeing she was born in spiritual wings and a sight which the ages had never seen she leaves the house of ill fame a virgin but a virgin of christ but they who were looking with their eyes yet saw not raged like robbers for prey or wolves for a lamb one who was more shameless went in but when he took in the state of the matter with his eyes he said what is this a maiden entered now a man is to be seen here this is not the old fable of a hind instead of a maiden but in truth a virgin become a soldier I had heard but believe not that Christ changed water into wine now he has begun also to change the sexes let us depart hence whilst we still are what we were am I too changed who see things differently from what I believe them to be I came to a house of ill fame and see a surety and yet I go forth changed for I shall go out chaste who came in and chased when the affair was known because a crown was due to such a conqueror he was condemned for the virgin and so not only a virgin but a martyr came forth from the house of ill fame it is reported that the maiden ran to the place of punishment and that they both contended for death he said I am condemned to death the sentence let you go free when it retained me and she replied I did not choose you as my surety on pain of death but as a guarantee for my chastity if chastity be attacked my sex remains if blood is sought I design on to give bail for me I have the means to pay the sentence was pronounced on me which was pronounced for me undoubtedly if I had offered you a security for my debt and in my absence the judge had assigned your property to the creditor you would share the sentence with me and I should pay your obligations with my patrimony were I to refuse you may not judge me worthy of a shameful death how much more am I bound where there is a question of death let me die innocent that I may not die guilty in this matter there is no middle cause today I shall either be guilty of your blood or a martyr in my own if I came back quickly who dares to shut me out if I delayed who dares to quit me I owe a greater debt to the laws not only for my own flight but also of the death of another my limbs are equal to death which were not equal to dishonour a virgin can accept a wound who could not accept contumely I avoided disgrace not martyrdom I gave up my robe to you I did not alter my profession and if you deprive me of death you will not have rescued but circumvented me beware pray of resisting beware of venturing to contend with me take not away the kindness you have confirmed on me in denying me the execution of this sentence you are setting up again the former one for the sentence is changed for a former one if the latter binds me not the former one does we can each satisfy the sentence if you suffer me to be slain first from you they can exact no other penalty but her chastity is in danger with a virgin so you will be more glorious if you are seen to have made a martyr of an adulteress than to have made again an adulteress of a martyr what do you think was the end the two contended and both gained the victory and the crown was not divided but became two so the holy martyrs conferring benefits one on the other gave the one the impulse and the other the result to their martyrdom end of chapter 4 book the second chapter 5 of concerning virgins book the second this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org concerning virgins by St. Ambrose book the second chapter 5 the story of the two Pythagorean friends Daemon and Pythias is related by St. Ambrose who points out that the case mentioned in the last chapter is more praiseworthy a comparison is instituted between the treatment of their gods by heathen without any punishment and Jeroboam's irreverence with its punishment and the schools of the philosophers Lord Daemon and Pythias the Pythagoreans to the skies of whom one when condemned to death asked for a time to set his affairs in order whereupon the tyrant in his cunning not supposing that such could be found asked for a bondsman who should suffer the penalty if the other delayed his return I do not know which act of the two was the more noble the one found the bondsman the other offered himself and so while he who was condemned met with some delay the bondsman with calm countenance did not refuse death as he was being led forth his friend returned and offered his neck to the ex then the tyrant wondering that friendship was dearer to philosophers than life asked himself to be received into friendship by those whom he had condemned the grace of virtue was so great that it moved even a tyrant these things are worthy of praise but are inferior to our instance for those two were men with us one was a virgin who had first to be superior to her sex those were friends these were unknown to each other those offered themselves to one tyrant these to many tyrants and these more cruel for in the former case the tyrant spared them these slew them with the former one was bound by necessity with these the will of each was free in this too the latter were the wiser that with those the end of their zeal was the pleasure of friendship with these the crown of martyrdom for they strove for men these for God and since we have mentioned that man who was condemned it is fitting to add what he thought of his gods that you may judge how weak they are whom their own followers derived for he having come into the temple of Jupiter bad them take off the fillet of gold with which his image was crowned and to put on one of wool instead saying that the golden fillet was cold in winter and heavy in summer so he derided his god as being unable to bear either a weight or cold he too when he saw the golden beard of esculapius bad them remove it saying that it was not fit for the son to have a beard when the father had none again he took away the golden bowels from the images which held them saying that he ought to receive what the gods gave for said he men make prayers to receive good things from the gods and nothing is better than gold if however gold be evil the gods ought not to have it if it be good it is better that men should have it not to use it such objects of ridicule were they that neither could Jupiter defend his garment nor esculapius his beard for apollo had not yet begun to grow one nor could all those who are esteemed gods keep the golden bowels which they were holding not fearing the charge of theft so much as not having any feeling who then would worship them who can neither defend themselves as gods nor hide themselves as men but when in the temple of our god that wicked king Jeroboam took away the gifts which his father had laid up and offered to idols upon the holy altar did not his right hand which he stretched out wither and his idols which he called upon were not able to help him then turning to the lord he asked for pardon and at once his hand which had withered by sacrilege was healed by true religion so complete an example was there set forth in one person both of divine mercy and wrath when he who was sacrificing suddenly lost his right hand but when penitent received forgiveness end of chapter 5 book the second chapter 6 of concerning virgin book the second this is a Librivox recording all Librivox recordings are in the public domain for more information or to volunteer please visit Librivox.org concerning virgins by Saint Ambrose book the second chapter 6 Saint Ambrose in concluding the second book ascribes any good there may be in it to the merits of the virgins and sets forth that it was right before laying down any severe precepts to encourage them by examples as is done both in human teaching and in holy scripture I, who have been not yet three years a bishop have prepared this offering for you holy virgins although untaught by my own experience yet having learned much from your mode of life for what experience could have grown up in so short a time of being initiated in religion if you find any flowers herein gather them together in the bosom of your lives these are not precepts for virgins but instances taken from virgins my words have sketched the likeness of your virtue you may see the reflection of your gravity as it were in the mirror of this discourse if you have received any pleasure from my ability all the fragrance of this book is yours and since there are as many opinions as there are persons if there be anything simple in my treatise let all read it if anything stronger let the more mature prove it if anything modest let it cleave to the breast and tinge the cheeks if there be anything flowery let the flowery age of youth not disdain it we ought to stir up the love of the bride for it is written thou shalt love the Lord thy God at bridal feasts adorn the hair at least with some ornaments of prayer for it is written smite the hands together and strike with the foot we ought to scatter roses on those uninterrupted bridles even in these temporal marriages the bride is received with acclamation before she receives commands lest hard commands should hurt her before love cherished by kindness grows strong horses learn to love the sound of patting their necks that they may not refuse the yoke and are first trained with words of enticement before the stripe of discipline but when the horse has submitted its neck to the yoke the rain pulls in and the spur urges on and its companions draw it and the driver bids it so too our virgin ought first to play with pious love and admire the golden supports of the heavenly marriage couch a very threshold of marriage and to see the doorposts adorned with wreaths of leaves and to taste the delight of the musicians playing within that she may not through fear withdraw herself from the Lord's yoke before she obeys his call come then hither from Lebanon my spouse come hither from Lebanon thou shalt pass and pass through this verse must be often repeated by us at least being called by the words of the Lord she may follow if there be any who will not trust the words of men we have not formed this power for ourselves but have received it this is the heavenly teaching of the mystic song let him kiss me with the kisses of his mouth for thy breasts are better than wine and the odor of thy ointments is above all spices thy name is as ointment poured forth the whole of that place of delights sounds of sport stirs up approval calls forth love therefore it continues have the maidens loved thee and have drawn thee let us run after the odor of thy ointments the king hath brought me into his chamber she began with kisses and so attained to the chamber she now saw patient of hard toil practiced virtue as to open the bars with her hand go forth into the field and abide in strongholds at the beginning ran after the odor of the ointment soon when she is coming to the chamber the ointment is changed and see whether she goes if it be a wall it is said we will build upon it towers of silver she who sported with kisses now builds towers that encircled with the precious battlements of the saints she may not only render fruitless the attacks of the enemy but also erect the safe defenses of holy merits end of chapter 6 end of book II of concerning virgins by saint Ambrose of Milan chapter 1 of concerning virgins book III this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org concerning virgins by saint Ambrose of Milan book III chapter 1 saint Ambrose now goes back to the address of Liberius when he gave the veil to Marcelina touching on the crowds pressing to the bridal feast of that spouse who feeds them all he passes on to the fitness profession on the day on which Christ was born of a virgin and concludes with a fervent exaltation to love him in as much as I have digressed in what I have said in the two former books it is now time holy sister to reconsider those precepts of Liberius of blessed memory which he used to talk over with me as the holy other man the more pleasing is his discourse for he for the nativity of the Saviour in the church of St. Peter you signified your profession of virginity by your change of attire and what today could be better than that on which the virgin received her child whilst many virgins were standing round and vying with each other for your companionship you, said he my daughter have desired a good spousal you see how great a crowd has come together for the birthday of your spouse and none has gone away without food this is he who, when invited to the marriage feast, changed water into wine he too will confer the pure sacrament of virginity on you who before were subject to the vile elements of material nature this is he who fed four thousand in the wilderness with five loaves and two fishes he could have fed more if more had been there to be fed they would have been and now he has called many to your spousal but it is not now barley bread but the body from heaven which is supplied today indeed he was born after the manner of men of a virgin but was begotten of the father before all things resembling his mother in body his father in power only begotten on earth and only begotten in heaven god of god born of a virgin righteousness from the father power from the mighty one light of light not unequal to his father nor separated in power not confused by extension of the word or enlargement as though mingled with the father but distinguished from the father by virtue of his generation he is your brother without whom neither things in heaven nor things in the sea as on earth consist the good word of the father which was it is said in the beginning here you have his eternity and it is said the word was with god here you have his power and divided and inseparable from the father and the word was god here you have his unbegotten god head for your faith is to be drawn from the mutual relationship love him my daughter for he is good for none is good save god only for if there be no doubt that the son is god and that god is good there is certainly no doubt that god the son is good love him I say here it is whom the father begot before the morning star as being eternal he brought him forth from the womb as the son he uttered him from his heart here it is in whom the father is well pleased he is the arm of the father for he is creator of all and the wisdom of the father for he proceeded from the mouth of god the power of the father because the fullness of the god had dwelt in him bodily and the father so loved him as to bear him in his bosom and place him at his right hand that you may learn his wisdom and know his power if then Christ is the power of god was god ever without power was the father ever without the son if the father of a certainty always was of a certainty the son always was so he is the perfect son of a perfect father for he who derigates from the power derigates from him who is the power the perfection of the god head does not admit of inequality love then him whom the father loves honor him whom the father honors for he that honor is not the son honor is not the father and whoso denies the son has not the father so much as to the faith end of chapter one of book the third chapter two of concerning virgin book the third this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org touching next upon the training of a virgin he speaks of moderation in food and drink and have restrained upon the impulses of the mind and having some teaching upon the fable of the death and resurrection of Hippolytus and advices the avoidance of certain meats but sometimes even when faith is to be relied upon youth is not trusted use wine therefore sparingly in order that the weakness of the body may not increase not for pleasurable excitement for each alike kindles of flame both wine and youth but fasts also put a bridal on tender age and spare diet restrain the unsubdued appetites with a kind of rain let reason check hope subdue and fear curb them for he who knows not how to govern his desires like a man run away with by wild horses is overthrown, bruised torn and injured and this is said to have happened to youth for his love of Diana but the fable is colored with poised tales that Neptune stirred with grief at his rival being preferred sent madness upon his horses whereby his great power might be set forth in that he overcame the youth not by strength, but by fraud and from this event a yearly sacrifice is celebrated for Diana when a horse is offered at her altar and they say that she was a virgin and of which even harlots would be ashamed yet could love one who did not love her but as far as I am concerned let their fables have authority for though each be criminal it is yet a less evil that a youth should have been so enamored of an adulteress as to perish than that two gods should as they relate contend for committing adultery and that Jupiter avenged the grief of his daughter who played the harlot on the physician who cured the wound of him who had violated Diana in the woods a most excellent huntress no doubt not of wild beasts but of lust yet also of wild beasts so that she was worshiped naked let them ascribe then to Neptune the mastery over madness in order to fix on him the crime of unchaste love let them ascribe to Diana the rule over the woods wherein she dwelt so as to establish the adultery which she practiced let them ascribe to Esculapius the restoration of the dead so long as they confess that when struck by lightning he himself escaped not let them also ascribe to Jupiter the thunderbolts which he did not possess so that they witnessed the disgrace with which he was laden and I think that one should sparingly eat all kinds of food which cause heat to the limbs for flesh drags down even eagles as they fly but within you let that bird of which we read their youth shall be renewed like the eagles holding its course on high swift in its virgin flight be ignorant of the desire for unnecessary food the gathering of bankets and salutations must be avoided