A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, written

But those Virgins in the sack of Rome, that to prevent the Ravisher slew themselves, are praised. Saint Augustine refutes those praises; It is an error to think, that whatsoever is done on us, is also done of us. For then were chastity a virtue of the body, not of the mind. The polluted mind makes the body stained, though it did never act: but the body abused by violence cannot make the unconsenting mind guilty. Was Tamar to be condemned, because Amnon did defile her? It is Consent, that maketh the sin: as Augustine said of Tarquin and Lucrece. Duo fuerunt, & unus adulterium commisit: there were two persons in the action, yet but one offender; the other being not an actor, but a sufferer. Why then did Lucrece kill her self? If she were unchaste, why is she honoured? if she were chaste, why was she murdered? Si non est illa impudicitia, quâ invita comprimitur; non est haec justitia, quâ casta •unitur. If that were no unchastity, where a woman is ravished: then this is no justice, wherein a chaste woman is punished. But saith the Matron or Virgin, If I be ravished and survive, the world will say, it was done with my will, what world? that which est positus in maligno, knows nothing else but wickedness. Howsoever, Davids testimony is sufficient; Lord, thou knowest mine innocence. But it is opposed, that the fear of death and cruelty may make them consent to these constuprations. How can they tell, what extremity may work upon them? What then? Satius certum homicidium in praesenti, quàm incertum adulterium in futuro? Is it better to commit a present murder, than hazard a future rape? Shall we perpetrate a certain sin, to ⟨p. 264⟩prevent an uncertain shame? Shall we do that we cannot live to repent, to avoid that we may live to repent? Oh let them, and let themselves alone that they may recover themselves; before they go whence they shall not return, even to the land of darkness and shadow of death, Job 10.20. Saint Augustine decides it; Non sit vobis vita vestra taedio, quamvis fuerit hostibus castitas vestra ludibrio. Do not you make havoc of your souls, because others have abused your bodies. Paul was in a strait betwixt this double choice, of life or death. Phil. 1.23. Though he was desirous to die, yet he was content to live. Quasi sapiens amplectitur mortis lucrum, tamen quasi so vus non refugit vitae obsequium, Ambros.