St. 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 that 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.
32. You have heard, O parents, in what virtues and pursuits you ought to train your daughters, that you may possess those by whose merits your 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 injures them in word or deed.
33. But some one 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 borne 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.
34. Some one may say, Do you, then, discourage marriage? Nay, I encourage it, and condemn those who are wont to discourage it, so much so, that indeed I am wont to speak of the marriages of Sarah, Rebecca, and Rachel, and other women of old 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 generation succeed 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 the 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.
35. 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 spoke by the prophet: “Blessed is the barren that is undefiled.”
36. 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: “You are fairer than the children of men, grace is poured on Your lips.” Who is that Spouse? One not given to common indulgences, not proud of possessing riches, but He Whose throne is for ever and ever. The king's daughters share in His honour: “At Your right hand stood the queen in a vesture of gold, clothed with variety of virtues. Hearken, then, O daughter, and consider, and incline your ear, and forget your own people and your father's house; for the king has desired your beauty, for He is your God.”
37. And observe what a kingdom the Holy Spirit by the witness of the divine Scriptures has assigned to you— gold, and beauty; gold, either because you are the bride of the Eternal King, or because having an unconquered mind, you are 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, gains 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.
38. This is indeed true beauty, to which nothing is wanting, which alone is worthy to hear the Lord saying: “You are all fair, My love, and no blemish is in you. Come hither from Lebanon, My spouse, come hither from Lebanon. You shall 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, Whose breasts are full of joy. For “wine makes glad the heart of man.”
39. “The smell of your garments,” says He, “is above all spices.” And again: “And the smell of your garments is like the smell of Lebanon.” See what progress you set forth, O Virgin. Your first odour is above all spices, which were used upon the burying of the Saviour, and the fragrance arises from the mortified motions of the body, and the perishing of the delights of the members. Your second odour, like the odour of Lebanon, exhales the incorruption of the Lord's body, the flower of virginal chastity.
Source: Concerning Virgins (New Advent)