higher type of piety than, it was supposed, could be attained amid the
ordinary conditions of life. But marriage, as well as other so-called
secular relations, was eschewed by those who wished to make their
salvation sure. Jerome says: "I praise wedlock, I praise marriage, but
it is because they give me virgins; I gather the rose from the thorns,
the gold from the earth, the pearl from the shell." He therefore
tolerated marriage among people contented with ordinary religious
attainments, but he thought it incompatible with true holiness.
Augustine admitted that the mother and her daughter may be both in
heaven, but one a bright and the other a dim star. Some writers, as
Helvidius, opposed this view and maintained that there was no special
virtue in an unmarried life; that Mary, the mother of Jesus, was also
the mother of other children, and as such was an example of Christian
virtue. Jerome brought out his guns and poured hot shot into the
enemies' camp. In the course of his answer, which contained many
intolerant and acrimonious statements, he drew a comparison between the
married and the unmarried state. It is interesting because it reflects
the opinions of those who disparaged marriage, and reveals the character
of the principles which the early Fathers advocated. It is very evident
from this letter against Helvidius that Jerome regarded all secular
duties as interfering with the pursuit of the highest virtue.

"Do you think," he says, "there is no difference between one who spends
her time in prayer and fasting, and one who must, at her husband's
approach, make up her countenance, walk with a mincing gait, and feign a
show of endearment? The virgin aims to appear less comely; she will
wrong herself so as to hide her natural attractions. The married woman
has the paint laid on before her mirror, and, to the insult of her
Maker, strives to acquire something more than her natural beauty. Then
come the prattling of infants, the noisy household, children watching