is much more proper that they be granted on account of the
distress of souls.]

In the second place, why do our adversaries exaggerate the
obligation or effect of a vow when, at the same time, they
have not a word to say of the nature of the vow itself, that
it ought to be in a thing possible, that it ought to be free,
and chosen spontaneously and deliberately? But it is not
unknown to what extent perpetual chastity is in the power of
man. And how few are there who have taken the vow
spontaneously and deliberately! Young maidens and men, before
they are able to judge, are persuaded, and sometimes even
compelled, to take the vow. Wherefore it is not fair to insist
so rigorously on the obligation, since it is granted by all
that it is against the nature of a vow to take it without
spontaneous and deliberate action.

Most canonical laws rescind vows made before the age of
fifteen; for before that age there does not seem sufficient
judgment in a person to decide concerning a perpetual life.
Another Canon, granting more to the weakness of man, adds a
few years; for it forbids a vow to be made before the age of
eighteen. But which of these two Canons shall we follow? The
most part have an excuse for leaving the monasteries, because
most of them have taken the vows before they reached these
ages.

Finally, even though the violation of a vow might be censured,
yet it seems not forthwith to follow that the marriages of
such persons must be dissolved. For Augustine denies that they