Part III ch. XII. Of the necessity of chastity

CHASTITY is the lily of the virtues: it renders men almost equal to the angels: nought is beautiful save through purity, and the purity of men is chastity. We call chastity honesty, and the profession thereof honour; we call it integrity, and its opposite corruption. In short, it is its own peculiar glory, to be the white and beautiful virtue of both body and soul.

It is not permitted us to partake of any impure bodily pleasure save in lawful marriage, the sanctity of which by a just compensation repairs that which is impaired by enjoyment. And even in marriage we must preserve honesty of intention, so that if there be any evil in our voluptuousness, at least our will may be entirely honest.

A pure heart is like the oyster pearl which cannot receive any drop of water save that which comes from heaven; for it can receive no pleasure save that of the marriage which is ordained by heaven. Beyond this, it is forbidden voluntarily to think or harbour a voluptuous thought.

As the first step to this virtue, beware of admitting any kind of voluptuousness, which is forbidden and prohibited, as are all those which are enjoyed out of marriage, or been within it, if contrary to its rules. As the second step, retrench as far as possible all useless and superfluous delights even though they be lawful and permitted. Thirdly, do not fix your affections on the pleasures and voluptuousness which are ordained and permitted, for even if you must indulge in the delight involved in the end and purpose of holy matrimony, yet you must not attach your heart and mind to them.

In truth every one greatly needs this virtue: those who are in widowhood should have a courageous chastity, which cannot only despise present and future objects, but which can resist the imaginations which may be produced in their minds by the past delights of marriage, which render them all the more liable to impure wiles. Thus St. Augustine admires the purity of his beloved Alypius, who had altogether forgotten and despised carnal lusts, of which nevertheless he had made trial in his youth. And in truth whilst fruits are whole and entire they may be preserved, some on straw, some on sand, others in their own foliage; but once touched, it is nearly impossible to keep them except conserved in honey and sugar. Thus chastity which is as yet no way wounded or hurt may be preserved in many ways, but having once been meddled with, nothing can preserve it except a perfect devotion, which is, as I have often said, the true honey and sugar of the mind.

Virgins have need of a very simple and tender chastity, banishing all manner of curious thoughts from their hearts, and despising all impure pleasures with an absolute contempt; and truly such are not worthy to be longed after by men, since they are yet more thoroughly experienced by asses and swine. Therefore pure souls should beware of ever doubting that chastity is incomparably better than all which is incompatible with it; for, as St. Jerome says, Satan forcibly urges virgin souls to desire a trial of voluptuousness, representing it as infinitely more agreeable and delicious than it is, which temptation, says this holy father, disturbs them greatly, while they count that as very sweet of which they are ignorant. For as the moth, beholding the flame, hovers curiously around it, to discover whether it is as pleasant as it is beautiful, and urged by its desire ceases not until it loses itself in its first attempt; even so youth often allows itself to be so possessed by the false and foolish esteem it entertains for the delight of voluptuous flames, that after sundry inquisitive thoughts, it finally ruins and loses itself therein, being thus even more foolish than the moth, for she has some reason for believing that the fire which is so beautiful will also be delicious, but the others know that what they seek is utterly impure, and yet still overvalue the foolish, brutal delight.

As to those who are married, it is quite true (although the mass of men cannot perceive it) that they stand greatly in need of chastity, for in them it lies not in total abstinence from carnal pleasures, but in self-control amidst pleasures. And just as to my mind there is more difficulty in the precept, "Be ye angry and sin not," than in "Be not angry," and that it is easier to avoid anger than to regulate it; so it is easier wholly to abstain from carnal lusts than to be moderate amid them. Undoubtedly the holy licence of marriage has a special power to extinguish the fire of concupiscence, but the weakness of those who enjoy it easily passes from that which is permitted, to that which is forbidden; from use to abuse. And as We see many rich men who steal, not from need, but from avarice, so we see many married people exceed their due limits through mere intemperance and lust, notwithstanding the legitimate object at which they might and should stop, their concupiscence resembling a wandering fire which goes singeing here and there, without fixing anywhere. It is always dangerous to take violent drugs, for if you take too much, or if they are not duly prepared, you will receive great damage thereby. Marriage has been blessed and instituted in part as a remedy against concupiscence, and it is doubtless an excellent remedy, but it is also a very violent, and consequently a dangerous, remedy, unless used with discretion.

Further, the various casualties of human life, besides long illnesses, often separate husbands and wives. Therefore, they need two kinds of chastity, one for absolute abstinence when thus separated, the other for moderation when they are together as usual. St. Catherine of Sienna beheld amongst the damned several souls grievously tormented for having violated the sanctity of marriage, which befell them, she said, not through the magnitude of their sin, for murderers and blasphemers are greater sinners, but because their conscience gives no heed to the sin, and consequently continues long in it.

Thus you see that all manner of persons stand in need of chastity—"Follow peace with all men," says the apostle, "and holiness, without which no man shall see God." And by holiness he means chastity, according to both St. Jerome and St. Chrysostom. No, assuredly, without purity no man will see God, and none who is not of a clean heart shall inhabit His holy tabernacle. Our Saviour Himself has said that all dogs and impure persons shall be banished thence; and "Blessed are the clean of heart, for they shall see God."