THE TREASURE OF VOWED CHASTITY in secular Persons.  
Also the WIDOW'S GLASS.  
Written by the RR. Father's Leonard Lessius, and Fuluius Androtius, both of the Society of jesus.  
Translated into English by I. W. P.  
Permissu Superiorum, 1621.   

TO THE HONOURABLE AND RIGHT virtuous Gentlewoman, Mrs. Anne Vaux.  
HONOURABLE, AND RIGHT WORTHY, The constant report of your virtuous life, in the State whereof this little Book entreateth, hath invited me to entitle the same unto your Name in particular, which was written for the profit of all in general, who have a true desire to embrace the State of vowed Chastity, and yet remain in the world among secular persons.  
If the subject seem new, or strange to any, I doubt not, but having attentively read, & considered the several passages therein, they will remain abundantly satisfied. For it was no part of the Author's intention (who is known to be famous, both for learning and piety) thereby to derogate from other Stats of life; but rather, by showing the good, & commodity, which may proceed by embracing of this; those that be more perfect in themselves, might hereby, be the more honoured, and reverenced of all.  
Neither, indeed, is there any thing at all proposed in this ensewing Discourse, which hath not been practised in the Primitive Church, by persons of both sexes; & for that cause so much admired, and extolled by the ancient Fathers of those days: Howsoever the same may seem not to have been in some later ages, so much in use, and therefore thought now behooveful to be again renewed to our memory, in these times of so great necessity, for the spiritual good of souls, and increase of Charity, now half extinguished in the Christian world.  
The profit that may, & doth redound to such as desire to practise this state of vowed Chastity, remaining in the world, will neither be small, or uncertain, if the same be embraced with that sincerity of heart and virtuous manner of life as it ought: wherein I know yourself to have made good proof, these many years, by reaping a plentiful harvest of the fruits, and heaping up a mass of Treasure, against the coming of your heavenly Spouse, to present him withal, to the unspeakable comfort and consolation of your souls eternal Happiness.  
To this little Treatise, I have adjoined the WIDOW'S GLASS, the which I humbly entreat you, to present, in my Name, to your two most worthy Sisters, who for the long, constant, & most exemplar profession of that noble, and worthy state of chaste Widowhood, may seem to claim a just Title thereunto. But I deemed not my labour in translating it, worthy to be presented to so honourable Matrons, in a Dedicatory a part: not doubting but the same willbe more grateful, coming through your hands, who are so near a kin unto them, both by Nature & Grace; seeing Virginity, and Widowhood, have ever been accounted Sisters, and betrothed to the same Eternal Spouse Christ jesus.  
Accept then (Right worthy Gentlewoman) these few sheets of paper, by me translated out of Latin, as a future earnest of some better gift, wherewith I intent to present you ere it be long. And in the mean time, among the many of your pious and devout exercises, forget him not, who will ever remain  
Your devoted servant, I. W.   

THE GOOD AND COMMODITY Of the state of life, which some profess, living in the world, and vowing Chastity.  
THERE be not wanting in these our days, amongst secular people very many, as well Widows, as Virgins, who aspiring to perfection, have a desire (as far as they may conveniently) to sequester themselves from the troubles and encumbrances of the world, thereby to employ their minds more freely and securly in the service of God.  
For whom notwithstanding, to live in Monasteryes, either it is not so convenient, or else (grounded upon sufficient reasons) they may be otherwise resolved. For the ways & manners of serving God are diverse, & those who cannot aspire to the highest & most perfect, are not therefore constrained to content themselves with the meanest & least noble.  
Wherefore many there be who living in the world, rejecting the vanity of rich and costly apparel, and taking a plain & simple habit, consecreate their Virginity to Almighty God; and avoiding the conversation of secular persons (as much as they may) do employ themselues wholly in the offices of Charity and Devotion.  
Yet nevertheless, because there be not wanting some, who (I know not out of what zeal) carp at the Institution of such manner of life, I am for this respect won, at the entreaty of a special friend, to declare out of holy Scripture, and ancient Fathers, in what degree such kind of life in the Catholic Church is to be esteemed: for the satisfaction of whom in a matter of such importance, and so much pertaining to the good of souls, I have purposed to handle it in eight little Chapters following, where, in the first, it is proved out of holy Scripture, that this kind of life is pious and laudable.  
In the second, the same is proved by Examples out of holy Scripture, and Ecclesiastical histories.  
In the third, the same is convinced by the Authorityes of holy Fathers.  
In the fourth, the same is confirmed by Theological Arguments.  
In the fifth, the same is also confirmed out of the good & commodity which ensue of Chastity.  
The sixth, containeth a solution to certain objections made, concerning the merits of Marriage & Chastity.  
The seaventh, setteth down certain admonitions & advices, to be exactly followed in this estate.  
The eight, sheweth that this manner of life, is truly and properly called an Estate.  

CHAP. I. Wherein it is proved out of Scripture, that, that kind of life, wherein some, Men or Women, living in the world, leaving of costly apparel, & using plain and modest attire, do vow Chastity, is laudable and meritorious before God.  
THERE be many in this age who using over much the liberty of their own judgements, disallow of this kind of life: yet by what reasons, or upon what grounds they are moved so to do, besides those which jovinian the ancient heretic (& those also of his coat even in these times) hath alleged, I cannot imagine. Neither do I think they have any other, unless perhaps they consider the difficulties which this manner of life is subject unto, & are terrified with more dangers of living chaste in this, then in the state of religion. For which cause they may think it more secure to vow Chastity in the one, then in the other. But nevertheless it is to be held as a point of faith, that this State is not only lawful, but also commendable, and of great merit before Almighty God; and the same practised not only of men, and women, but also of youth itself.  
This is evidently convinced out of holy Scripture, where our Lord himself (Matth. 9) doth openly commend this Institution. For first when the Apostls hearing the speeches of our Blessed Saviour concerning Marriage, answered, Si ita est etc. If such be the condition of man, linked unto a wife (to wit, that it is lawful to have but one, neither to be so separated from that one, that whiles she lives he may take another) it is better not to marry, & incur such a servitude. To whom our Lord replied, approving that which they had said: Non omnes capiunt etc. all apprehended not this speech but only such to whom it is given: for there be those who have made themselves eunuchs for the kingdom of heaven etc. He who can understand this, let him understand it.  
here our Lord spoke of single life in general, commending the same also in those who live in the world; first, when approving the answer of his aforesaid Apostles (who then thought not of living in Monasteryes, or being Religious) he said: Non omnes capiunt etc. All apprehend not this word; as though he should have said, you rightly infer, that it is not convenient to marry, but few there be who understand a thing of so great, & high a Mystery.  
Secondly, when distinguishing three sorts of eunuchs, he showeth, that those do greatly please him, who have made themselves eunuchs, that is to say, who have exempted themselves from Marriage, for the Kingdom of heaven: To wit, that being thereby made more free, from the burden of such a clog, they may run the faster unto it, and enjoy it more safely and abundantly.  
Thirdly when he saith, He that can understand this mystery, let him understand it: as if he should have said, I constrain no man, but exhort all, for it is a great benefit to abstain from marriage for the kingdom of God. Therefore he who hath so great a courage, that he hopeth he shallbe able to apprehend & embrace so great a good, let him not neglect it.  
Wherefore since our Lord did not only commend this state in general, but also in particular according to which the apostles understood him, & which might have been practised at that time; it followeth manifestly, that the same is commendable, and most acceptable unto God, being practised also by those that live in the world.  
Neither can it be said, that our Lord spoke not of the vow of Chastity, but only of the simple purpose and use thereof: for to be made an Eunuch, is not only to abstain from Marriage, but also to bereave one's self of all ability thereof, and of all other carnal pleasure; which is done in effect also, by the vow of Chastity. For even as the corporal making one an Eunuch, cuts off all sufficiency of carnal act, or delight: So likewise the spiritual making one an Eunuch, which is effected by the vow of chastity, disinables all moral faculty so far, that we may not use any such delight lawfully, making it morally impossible (as it is incompatible with justice) to do it. For what we cannot lawfully do, may be absolutely said, that we cannot do, and is said to be (justly) impossible.  
From whence it is, that holy Fathers usually out of this place of Scripture prove the vow of Chastity, because a spiritual making one an Eunuch, cannot be otherwise effected, then by vow. See S. Augustine in his book of holy Virginity, cap. 30. S. Hierom in his book against jovinian, and upon this place of S. Matthew cap. 19 The same is clearly proved out of the Apostle 1. Corinth. 7. where he greatly praiseth singleness of life, professed in diverse manners of estate, and observed also in the world, and in private houses, for as then Monasteryes were not yet begun. Dico innuptis etc. I speak both to the unmarried, & to Widows, that it is good for them to remain in that estate, as I have also done. And again: I would have all be as I myself, that is, I desire that all should be continent, as it will appear out of that which follows. De Virginibus etc. As for those that are virgins, I have no express commission to them from our Lord, but I give them Counsel (to wit, that they remain in their Virginity) as having obtained mercy of Almighty God, to be faithful, etc. And again, Si nupserit virgo &c: If a virgin marry, she sinneth not, but such notwithstanding shall have the tribulation of the flesh, that is to say, many troubles cares, and afflictions etc. Again: Igitur qui etc. Therefore he which giveth a virgin in marriage, doth well, but he which doth it not, doth better. Also, Beatior erit etc. she shallbe more happy if she remain so still (to wit unmarried) according unto my advice, for I think that even I myself, have the spirit of God. In all these places the Apostle commends the love of Chastity, and Virginity, even in the world and in private houses, as it was observed at that tyme.  
For in Ancient times, when the faithful were most devout, many followed the advice of our Saviour, in such manner, as they had then opportunity to do it, as is manifest out of the Acts of the Apostles; where many having sold their goods & bestowed the money in common, embraced poverty. It is very probable therefore, that there were a greater number of those who embraced Chastity, than others, both because that virtue was more noble and profitable, and also because there might be many poor folks which had not goods and possessions to sell, or if they had, yet perhaps could not sell them; all which notwithstanding might profess Chastity.  
Neither is it to be doubted, but that many obliged themselves by vow thereunto, since they embraced it out of a desire of perfection and zeal to please Almighty God. And it is more perfect a great deal to keep it with an entire resolution, then only with an uncertain and mutable purpose.  
Finally also, because they embraced it out of the motive of our Saviour's own advice and commendation thereof; and that which our Saviour commended was the voluntary making of themselves eunuchs, which is effected by vow, as hath been said before. The same is collected also out of the Apostle 1. Tim. 5. Adolescentiores viduas etc. Take none of the younger sort of widows, etc. which is meant that they should not be admitted into the function or ministry of diaconisses, or into the number of the Alumnae or Pupils of the Church. cum enim etc. for that, saith S. Paul, after they have lived licentiously in Christ, at last also they will not stick to marry, frustrating their former Faith: that is, they will break the vow of Chastity which they had made before; for the word Faith, is taken in this place for Promise, or obligation dew by promise: as for example, to give one's Faith, is to give one's promise, to keep faith, is to keep promise, to frustrate saith given before, is to break promise, and a promise made to God, is a vow.  
From hence it is manifest, that it was a custom in the primitive Church, for Widows also to vow Chastity, so that without a mortal sin, & being guilty of damnation, they could not marry again: besides that, every act of Concupiscence, yea and the very marriage itself was injury against Christ; for so much is signified in these words, After they have lived licentiously in Christ, that is to say, after they have lived lasciviously and luxuriously, wroning our Saviour Christ, to whom they had bound themselves by vow, and were become espoused to him, at length also they will not stick to marry. After this manner the Council of Carthage the 104. Canon, and S. Chrysostome upon this place, and S. Hierome in his epistle to Herontia de Monogamia, and others, do expound it.  
This place is to be noted & pondered of all such as have made vow to Almighty God of perpetual Chastity, for that without being guilty of eternal damnation, they can neither marry (especially with an intention to consummate) nor otherwise enjoy carnal delight, which also is the opinion of all the Fathers, who interpret this place to be of promise made unto God by the vow of Chastity.  
Finally wheresoever holy Scripture commendeth Virginity, it speaketh in general; neither is it to be restrained unto those alone, who live in Monasteryes, And all rewards and privileges of Virginity there rehearsed, belong unto all holy Virgins, as in the 3. chap. of the Book of Wisdom: Faelix est sterilis etc. happy is she that is barren and undefiled, which never knew any impure bed, she shall have fruit in the beholding of souls that are blessed etc. Apoc. 14. It is granted only unto Virgins (sequi Agnum quocumq, ierit) to follow the Lamb wheresoever he goeth, and to sing that new Hymn in Isay 56. To eunuchs which keep Gods divine Commandments, is promised an everlasting name, and a high place, and a degree in the City of Almighty God.  
Some will object that, that place of the Apostle 1. Tim. 5. saying: Volo iuniores nubere etc. I would have the younger sort to marry, to bring forth Children and keep house etc. makes clear against that which we have said. To this I answer, that it is not to be understood of all Widows that are young, but only of those which cannot live continent, and are not otherwise obliged by any vow: for it is better that such should marry, then live incontinent, and give scandal to the unfaithful, as the Apostle insinuateth in the same place.  
Also the holy Father S. Chrysostome in his 15. Homily upon the 1. to Timothy, affirmeth, that the Apostle speaketh there of such widows, who being freed from the yoke and government of their husbands, live dissolutly, become idle, pratlers, wanton, curious, running up and down to their neighbour's houses, & the like. And it is manifest out of the text itself that the Apostle speaketh of such, when he saith: Volo etc. I would have the younger sort to marry. S. Ambrose also in his book of Widows explicateth S. Paul. Pro remedio suasit nuptias etc. he persuaded Marriage as a remedy, but not prescribed it as a choice. S. Hierome in his 8. Epistle to Saluina, ask: Cur nuptias Paulus indulserit etc. Why did S. Paul favour Marriage? Presently he addeth: I am quaedam etc. Some have already declined after Satan: whereby we may understand, saith S. Hierome, that these speeches rather signify a helping hand to be lent to those that are fallen, than the reward of a crown to those which stand firm: See then (saith he) what these second Marriages be, which are yet to be preferred before the condition of a Brothell-house: for some have declined after Satan; therefore a young Widow which cannot, or will not contain herself, let her rather take a husband then the devil. So S. Hierome Out of which it appears that it is not convenient for all young Widows to marry, but only such who are subject to the vices above named, to wit, in whom there is manifest danger of Incontinency, or which cannot live chaste, or will not use means to do it.   

CHAP. II. The same is proved by examples out of holy Scripture, and the custom of the Church, most frequently practised from the first beginning of Religion even unto these days.  
FIRST of all, doth here present herself our blessed Lady, as guide and Author of this justitution, who living in the world at her own command, and free from being subject to any other, reserving also her proper goods, vowed unto God perpetual virginity, & this either before, or immediately after her Marriage.  
And truly, if before her marriage (as it is most likely she did, and S. Augustin in his Book of holy virginity cap. 4. doth think most probable) than she contracted not marriage afterwards of her own accord, but rather moved thereunto by divine Revelation, by which also she was assured that there should be no danger to lose her virginity, and that her husband also should bind himself by the like vow of Chastity; wherefore she never consented neither expressly, nor in effect to any matrimonial Act. For albeit that in the contract of Marriage, there is power given to the husband over his wife's body, yet by this revelation she was assured that it should in her never actually take effect. And as she for her part had chosen to prevent it, so likewise her husband should presently do the like.  
But if she made her vow after Marriage, it is to be said that she contracted Marriage, not with an absolute consent to consumat the same, but in such manner as she referred herself wholly to the providence of Almighty God, relying altogether upon his diuin will and pleasure. Moreover it is most manifesty probable that our Blessed Lady had vowed Chastity, out of these words of S. Luke: Q●omodo fied istu● etc. How shall this come to pass, since I know not man? that is to say, how shall I conceive a Son, that cannot know Man, because I am bound by my vow of Virginity? for so the holy Fathers Athanasius, serm. de sanctissima Deipara, Gregory Nissen in his Oration on the birth of our Saviour, S. Augustine in his book of holy Virginity cap. 4. S. Bernard in his fourth sermon super missus est etc. do teach; and reason itself doth likewise manifestly convince. For otherwise her objection to the Angel had been to no purpose, since it might have been answered unto her, Now thou shalt know man, and conceive. Therefore her objection, I know not man, is the same, that I cannot know man: even as he who hath vowed to abstain from flesh or wine being invited saith: I eat not flesh, I drink not wine, I frequent not banquets etc.  
An innumerable multitude of Virgins presently followed the example of our B. Lady, in so much that one house, to wit of Philip the deacon, had 4. daughters remaining virgins, as it is manifest out of the Acts of the Apostles Chap. 21. who also were endued with the spirit of Prophecy, as it is there said: which as S. Hierome witnesseth in his Epistle to Demetriades, was granted them as a reward of their Virginity.  
S. Philip the Apostle before his Apostleship, brought up three daughters also, whereof two remained virgins till they were very old as Polycrates in S. Hierome reporteth De Scrip. Ecclesiast. in Polycrate.  
S. Petronilla daughter S. Peter vowed virginity, and for fear of losing it, obtained sudden death from Almighty God.  
S. Tecla at the persuasion of S. Paul, embraced the same, as S. Ambrose witnesseth in his second book of Virgins.  
S. Iphigenia daughter to the King of Ethiopia, by the counsel of S. Matthew, as Abdias writeth in her life.  
Flavia Domitilla daughter to Clemens the Consul, & S. Peter's host at Rome, at the persuasion of S. Clement, as S. Bede witnesseth in his martyrologue the 7. of May, or as it is set down in his life, at the persuasion of Nereus and Achilleus.  
S. Valeria at the persuasion of S. Martialis, as appeareth out of his Epistle add Tholosanos', Chap. 8.  
S. Pudentiana & her sister Praxedes, by the Counsel of the Apostles, or Apostolical men.  
Finally S. Anatolia, Apollonia, Balbina, Barbara, Pelagia, Catherina, Caecilia, Agatha, Agnes, Lucia, Basilla, Christina, Dorothea, Emerentiana, Prisca, Euphemia, Saturnina, Susanna, Victoria, Theodora, and innumerable others continued virgins, in the world, even to their death, and honoured their virginity with the crown of Martyrdom.  
Moreover it is manifest out of S. Cyprian, S. Ambrose & S. Hierome with other holy Fathers, that there were in those ages infinite who consecrated their virginity to Almighty God, although they entered not into Monasteries, but dwelled either in their Parents houses, or in their own, retaining the use of their proper goods, or else lived many together in common.  
The same appeareth also out of the testimony of Faustus Manichaeus in S. Augustine, in his 30. book against Faustus the 4. Chap. where Faustus thus objecteth. Necvidetis hinc etc. Neither do you see here, both your virgins to be noted of being deceived by the doctrine of the Devil, and yourselves to become his Prelates, who contentiously always incite them to this profession, by your persuasions, that there is almost now in your Churches a greater number of Virgins, then of married women.  
By which speech two things are to be noted, that Bishops & Prelates, every where through the whole world, did earnestly incite those that were under their charge to the profession of Virginity, and that the number of those who did publicly profess Virginity, was as great as those that were married. See S. Ambrose in his 30. book of Virgins, where he showeth the same most evidently.  
Among these also many were very eminent and wealthy, as the daughters of Senators, and Princes, and many of them had waiting women to follow them when they went abroad, as it appears out of S. Hierome in his 8. Epistle to Demetriades, where he also warneth such Mistresses, that, as they themselves go modestly in their apparel, so they should cause their women of attendance also to avoid vanity in their attires, & see that their habits were modest and grave.  
Besides many Fathers have written of the attire, and discipline of Virgins, as Tertullian, S. Cyprian, S. Ambrose, S. Hierome, in diverse places of their works. All which they directed specially unto such, as living out of Monasteryes at their own government, embraced virginity. And the said holy Fathers do warn them that they should not be seen in public without veils, and civilly accompanied; that they should not use secular ornaments; that they should abstain from painting, and vanity in their clothes; that they should avoid unprofitable meetings, marriages and banquets; that they should give their alms with a pure intention to the relief of orphans, and such as were in distress. All which things it is manifest do belong to such as are at their own disposing, and retain their proper substance.  
Neither have we only examples of Chastity in single or unmarried folks, but also even in those themselues which are married, which to avoid tediousness I omit. See Marulus in his 4. book the 7. and 8. chap. Fulgosus in the 4. chap. Ignat. in his 6. Book. Out of which it appears evidently, that this institution of embracing & professing Chastity, in the world, hath been most frequent and usual, ever since the beginning of the Church, and therefore very commendable and meritorious.   

CHAP. III. The same is witnessed by the testimonies of holy Fathers.  
MERVAILOUS are the commendations which holy Fathers give to this state of life, which are no less referred to such as observe it in the world, then to those which profess it in Monasteryes. S. Ignatius in his epistle ad Tharsenses calleth Virgins (so vowed unto God) the Priests of Christ, because they offer their bodies to God as a sacrifice, Eas quae in virginitate degunt etc. Account, saith he, those who live in the state of Virginity, as Priests of Christ.  
S. Athanasius in his little work of virginity, about the end, saith: Magna virtus continentia etc. Continency is a great virtue, purity is a thing worthy to be boasted of, great are the praises of Virgins. O Virginity, treasure inconsumable, garland never to be withered, temple of Almighty God, house of the holy Ghost, Margarite most precious, overcommer of death & hell, life of Angels, crown of Saints etc. S. Cyprian in his book of the habit and discipline of Virgins: Nunc nobis ad Virgines sermo est etc. Now speak we of Virgins, saith he, of whom by how much their glory is the more eminent, by so much their care is the greater. This is the flower of ecclesiastical bud, the ornament and grace of spiritual grace itself, the hopeful towardness of praise and honour, a work entire and uncorrupted, the image of God correspondent to the sanctimony of our Lord, the more beautiful part of Christ his flock etc. And afterwards: Si praemium pollicitationis etc. If thou expect the reward of promise, thou wilt count thy labour little: Immortality shall be given to him, that persevereth; perpetual li●e is proposed a reward; our Lord promiseth a kingdom: preserve ye Virgins, preserve that which you have begun to be, preserve that which ye shall be, for great is the reward provided for you etc.  
That which we must be hereafter, you have begun to be already; ye possess in present the glory of the Resurrection in the age to come; ye pass through the times without taking infection from them as long as ye persevere in Chastity and Virginity; ye are equal even to the Angels of God, solid and untouched; Virginity only endures, only lasteth for ever.  
The first Precept (S. Cyprian goeth still on) of Almighty God, commanded to increase and generate; the second persuaded Contynency. Whilst the world was rude & unpeopled, by our fertility, by generation we were multiplied, & grew to the increase of mankind: but now when the world is peopled and filled, those who are capable of Chastity are made eunuchs spiritually, after the manner of things that are made useless to the Sex, for the kingdom of God. Hitherto S. Cyprian.  
S. Basill in his book of true Virginity saith: Virginity is certainly a great and excellent thing, which maketh a man incorruptible like unto God himself; but it passeth not from our bodies into our souls; yet being the propriety of an incorporeal nature, keeps also our bodies incorrupt with a precious integrity etc. Virgins have before hand endued themselves with that which by divine virtue, must be perfected in us at the Resurrection; for living here like unto Angels, they neither marry, nor are married, but are both in virtue of mind, & integrity of body, equal unto Angels. The same Father explicating also the words of the Prophet Esay 56. of eunuchs, he writeth in this manner. Pro humano nomine etc. Instead of a humane name, saith our Lord, I will give them a name of Angels which are immortal, that they may have heaven and the fairest part thereof to remain in, and that dwelling in the most beautiful seat of heaven, that is to say, in my house, within the inclosurs thereof, they may receive not only the nature of the Angels, and the honour of perpetual succession, being sufficient of themselves to continue an eternal succession of their kind, in themselves, for life everlasting; but also that they may have a principal place amongst Angels, and a name indelible, which for the great splendour in their beauty shall never decay etc.  
S. Gregory Nazianzen in his Verses in the praise of Virginity singeth thus: Salue Virginitas etc.  
Hail Chastity the gift of only Heaven,  
Parent of a purelise, by whom are given  
Our greatest goods, part even of Christ, and one  
That's to celestial spirits companion:  
Nor ever knew of unchaste bed the touch,  
For God himself and his fair Choir are such.  
S. john Chrysostome in his book of Virginity the cap. 2. saith: Virginity so much excels marriage, by how much heaven doth earth, and Angels mortal men. And again in the 12. chap. Humanity since it is inferior to those happy spirits the Angels, as far as it is able, striveth to attain unto their perfection. And how? Angels marry not, nor take to them wives, no more doth a Virgin. Angels waiting always about the throne of Almighty God, do serve him: so doth a Virgin. Wherefore S. Paul calls them away from all cares, that they may continually employ themselves in the service of God, without having wherewithal to be distracted. Again, chap. 37. Dare any one after all this compare marriage with virginity, or but once bring the one in presence of the other? S. Paul suffereth not this, who interposeth a great distance between these two, where he saith: the one thinketh on matters belonging unto God, the other on matters belonging to the world.  
S. Ambrose in his first book of virgins saith, Nec immerito etc. deseruely hath virginity derived from heaven the manner of her life, since it is in heaven that her Spouse hath his dwelling place. This cloud passing through the Air, Skies, & Quires of Angels themselves, hath found out the word of God, even in the bosom of God the Father, and hath filled its bowels therewith. For who is it, that having found so great a good, will leave it? For thy Name is an ointment poured out, wherefore young virgins, and maids have loved thee, and taken thee unto them. Finally, that is not my saying, Because those which neither are nor willbe married, shall be as the Angels of God in heaven.  
Let none therefore marvel (saith S. Ambrose further) that they are compared to the Angels of God who are linked and united in the God of Angels etc. Let us compare therefore the contents of married women, with the lowest and least happiness of Virgins.  
Admit (saith he further) that some great woman should boast of her fertility & the fruit which she hath brought forth: by how many the more Children she hath been delivered of, by so much the greater have been the pangs & pains which she endured. Let her reckon the joy which she hath of her children, and withal she may count likewise the troubles which they have caused her. She marryeth and weepeth: & what wise vows are these, which so suddenly must be repent etc.  
Again▪ You have heard all ye that are mothers, in what virtues, in what order, and discipline, ye ought to bring up your children, that you may have some of your own, by whose merits your own sins & offences may be forgiven. A Virgin is one to whom God hath given her to be so, and therefore she is his gift, she is the reward of her Parents etc. A virgin is the oblation of her Mother, by whose daily sacrifice Gods divine power is appeased.  
S. Hierome in his first book against jovinian cap. 1. Ideoplus amat etc. Therefore our Saviour Christ loveth Virgins the more, because of their own accord they give him that, which was not exacted of them: and it is a token of greater grace to offer that which is not due, then to give that which they are compelled unto.  
And afterward: Grandis fidei est etc. It is a work of great faith, and much virtue, when the Temple of God is most pure to offer it entirely as a burnt-sacrifice unto our Lord, and according to the Apostle to be holy, aswell in body as in spirit.  
S. Augustine in his book of holy Virginity cap. 13. saith: Virginal integrity is an Angelical portion and a perpetual meditation of incorruptibility in a corruptible body. Let all fertility of body give place unto this, and all continency of married persons yield unto it; for the former is not in our own power, the later liveth not in eternity. The liberty of our will extendeth not unto bodily fruitfulness, Matrimonial Chastity is not found in Heaven. They certainly shall have some reward above all others in that general immortality, who have already grown in their flesh somewhat that is not fleshly. Wherefore they are much overseen, who think the good & commodity of this conntinency not to be necessary, for the kingdom of heaven, but only for the present world wherein we live.  
In which last words he convinceth jovinian & the heretics of our times, who with him teach, that Virginity is only convenient to avoid worldly troubles.  
S. Fulgentius in his 2. Epistle to Proba cap. 9 Dicimus à sanctis nuptijs etc. We affirm (whereas those marry who cannot live continent) that holy Virginity as far excelleth holy Matrimony, as that which is better excelleth that which is good, that with is high excelleth that which is low, that which is heavenly excelleth earthly, that which is holy, more holy, mortal marriage, marriage immortal, the flesh the spirit, weakness strength, the fruit of a transitory issue the fruit of a branch everlasting, tribulation security, unsettledness of mind tranquillity, a good which is momentary and full of troubles excelleth that which is better, and accompanied with joy everlasting.  
These & many other things, holy Fathers have written in the commendation of virginity, by which the excellency & worth thereof may be better known and esteemed, no one virtue or estate of life being commended with so great affection, & consent of holy Fathers, as this.  
Hereupon, especially in former ages, an infinite multitude have embraced it, in so much that S. Ambrose in his 3. book of Virgins affirmeth, That in the Eastern & African Churches, there were more virgins consecrated to Almighty God, than we have men borne in our parts here. And yet notwithstanding mankind is not thereby diminished, but increased. If any one (quoth he) imagineth, that the number of mankind is diminished by the multitude of virgins, let him consider, that where there are few virgins there are also the fewer persons, and where the number of them is more frequent who are lovers and imbracers of Virginity, there also the number of men is more great. Consider how many Alexandria, & all the Eastern parts, with the Churches also of Africa, was wont every year to consecrate: fewer men are here begotten then there virgins consecrated; the reason whereof is, that God will not be overcome with liberality: but if the Parents offer him a Child or two, he renders them eight or ten, granting fruitefullnes, and fortunate Child-bearing to such as are mothers, and filling their houses with his blessing. Therefore even as faithful paying of Tithes, & liberality towards the poor, bringeth not poverty, since God by his providence prospereth and increaseth our substance, & maketh our fields the more fruitful, as S. Hierome teacheth Serm. 219. de tempore; so the love and affection to virginity hindereth not the world, nor wasteth the number of secular Persons, but obtaineth it a longer benediction.   

CHAP. FOUR The same is proved also, by reason.  
THE error of jovinian was, that Virginity did not excel Marriage, which he meant by virginity, taken absolutely and generally, whether it were professed by persons living in the world or in Religion. He therefore who confesseth that virginity professed in the state of Religion, is to be preferred before Marriage, but not that which is embraced in the world, is at least half a jovinianist, because he is half of his opinion; nay rather he seems to be altogether of the same mind, and really a jovinianist, because he denieth, that Virginity is of it own nature better than Marriage, wherein the whole Error of jovinian about this matter consisted. For if of it own proper nature it were better, it would follow, that the same being also professed in the world, would be better. See S. Augustine Cap. 28. add Quod-vult-Deum, and S. Jerome in his 10. book against the same jovinian etc.  
If it were not laudable and meritorious to vow Virginity, living in the world, either it should be for the great difficulty and moral impossibility of keeping their vow in that estate, or else because Chastity is not better than marriag; for no other reason can be imagined. Not the former, for it is an heresy of the heretics of these our days, who for the difficulty thereof, affirm, that such a vow is not to be made, unless the person know that he is peculiarly inspired with the gift of continency. Not the latter, for it is the error of jovinian aforesaid. Concerning the gift of Chastity, it is to be held as a point of faith, that this gift will not be wanting to any who will resolve to live chaste, if he do as much as lieth in him to obtain the same of Almighty God.  
If there be so great difficulty to live chaste in the world, in so much that it is not meritorious for a man to bind himself thereto by vow; then such a vow is of it own nature vain, & of no effect to him that makes it, and so he may freely break that which is of such difficulty, as seems morally impossible. But this kind of reasoning may by no means be admitted; to wit, that such a vow is of it own nature vain & of no effect, and that it may be broken without a most grievous sin. See the above mentioned testimony of the Apostle 1. Tim. 5.  
It is very commendable & meritorious for young men also remaining in the world to vow chastity, yea the Church bindeth all such as have taken holy Orders thereunto. Therefore if men do it, & that it be commendable in them to do so; why should it not be the like for women, such as are young, both Maids, & Widows especially, since men live in far greater danger by means of their greater freedom of conversation, and their less bashfulness, together with more frequent occasions of temptation. From whence we see, it proceeds, that more men which vow Chastity in the world do offend against their vow then women: yea there are very few of that sex who vowing Chastity in the world do violate their vow: in so much that oftentimes in a great city, for the space of many years, you shall not hear of any such: which is a sign, that it is a matter more easy for women to do then for men; & yet we see that men do laudably take upon them such vows: neither can they by any means be excused from them, being once undertaken.  
If it be meritorious to keep Virginity in Religion, why is it not also in the World? For the circumstance of the place altars not the merit of the work, but the excellency itself thereof, and a devout will unto it: and this pious inclination may be had as well out of the state of Religion, when a Virgin purposeth with herself to abstain from Marriage, and to consecrate her virginity to Almighty God, that she may serve him the more perfectly, that she may follow the counsel of our Saviour Christ, that she may imitate our Lord, and his most blessed Mother, that she may apply all her thoughts and affections to heavenly things, and to the health of her soul; for the excellency of the work is equal on both sides. Therefore there is no reason, why the profession of Chastity in the World, should not be meritorious, as well as in Religion.  
It is not only commendable in Monasteryes, but also in the world, to do other good works, as to pray, to fast, to give corporal and spiritual alms, to chastise our body, and to bind ourselves by vow thereunto. Then if other good works lose not their worth & esteem, nor their merit before God by being done in the world; why should Virginity, and single life? Yea, as it is the more prayse-worthyto be temperate, and to abstain sitting at a banquet, and to be able to bridle our appetite, even in the very midst of provocations; so likewise may it be a deed of greater merit to live chastely in the world, where occasions of falling are more frequent: As for example, when there are lawful reasons why such occasions might not be conveniently shunned, which otherwise they would have willingly avoided.  
The state of being Religious, and to be shut up in Monasteryes, is not agreeable with the complexion of every one: yea a great many, either are not apt for this state, by reason of the weakness of their body, or for other causes, or oftentimes their minds are not easily won to it, and that most commonly for diverse sufficient reasons, which it is not necessary to reveal: and who now should constrain such to marry, or to enter into Monasteryes? Why should it not be lawful for them to keep their virginity in the world, & to vow themselves unto it? Is it either because they will not, nor cannot ascend to the highest degree, that they must be therefore constrained to stay in the lowest, & may not keep a mean betwixt both? No man will think so, except he be endued with the spirit of joviuian. The counsels and advices of our Saviour Christ are not so necessarily united one to the other, but that one may be followed without another, and by themselves, in diverse degrees. Wherefore as those who desire to observe the state of Poverty, are not bound unto Chastity; so also those which embrace Chastity, must not therefore of necessity keep Poverty, or Obedience, or shut themselves up in Monasteryes.   

CHAP. V. The same is proved out of the commodities which this state of life, being processed, both in the world and in Religion, doth bring with it.  
THe Cause why this state of life is so commended by holy Fathers, as well in the one as the other, are the manifold commodities which it bringeth therewith. For in both, it is an imitation of Angelical life; in both it is the making of our body as it were a burnt-offering to Almighty God; in both it is a spiritual Marriage, in which Christ is the spouse; in both it freeth from the irksome slavery of Marriage, and from the troubles which belong unto it; in both it delivereth the mind from infinite cares & troubles; finally in both it maketh it free, and at liberty to apply itself unto God, and to dwell as it were mentally and spiritually with the Blessed, in community of heavenly things.  
First it is an imitation of Angelical life, as holy Fathers every where do deliver, out of the opinion of our Lord Matt. 22. Because as Angels marry not, nor are troubled with carnal concupiscence, but are ever attended to divine matters, & entertain themselves always in them; so in like manner Virgins are said to anticipate the glory of the Resurrection, because marriage after the Resurrection shall cease.  
Virginity is a burnt-offering: for as in a burnt offering the thing sacrificed is killed, and afterward all of it consumed in the honour of God, that no part thereof remains for humane use: so likewise a Virgin must first kill all carnal affections in herself, & afterwards offer up her body, mortified after this sort by the fire of Charity, to Almighty God, and reserve no part thereof to any humane or carnal use.  
She is a spiritual marriage, because by vow she is bound unto God as to her husband: for as the band of carnal marriage is not to be loosed; neither also is that of spiritual: yea that of spiritual Marriage, is much more indissoluble; for it cannot be loosed by death itself, but continueth in all eternity. Again, as carnal marriage is effected for the mutual enjoying and comfort of both persons, and the bringing forth of children: so this Marriage is made, that the soul may please God the better, and receive help & comfort back again from him, and that it may converse more familiarly, and with the greater delight with Almighty God, as with its Spouse.  
And finally, to the end that having received seed of divine grace from him, an immortal and glorious issue may be begotten to inherit in the world to come: wherein spiritual Marriage is far more happy than carnal; for the later is to the end, that of impure and corruptible seed, another man may be begotten, and that but to enjoy a mortal life, and thereby subject to infinite miseries: but the other is to the end, that out of diuin seed a mortal man should beget, not another mortal man, but himself, to an immortal and happy life. Therefore he persuadeth himself first unto this marriage, and afterward by word & example profiteth others. To this may be likewise added, that as in carnal marriage, titles, and dignities, and all the goods of either is communicated to both: so likewise in spiritual, the goods and dignities of the espoused, belongeth also to the Spouse.  
The desire of a wife is, that she may have a husband, who is fair, noble, rich, powerful, and courteous, and if it happen that she get such a one, she thinketh herself happy. But how much more happy, is a Virgin whose husband is the most fairest, most noble, most rich, most powerful, most gentle, and immortal Lord of heaven and earth, of Angels also, and of men. See more of this in S. Ambrose in his first book of Virgins.  
For as much as belongs to the benefits and commodities of holy Virginity, they are generally three. The first is, that it freeth the mind from innumerable troubles and afflictions unto which the state of matrimony either by means of the wife or by means of the children is subject unto; which the Apostle insinuateth 1. Cor. 1. when he speaketh in this manner of those which are married: Tribulationem carnis habebunt huiusmodi; such shall have the tribulation of the flesh. And first of all, is the servitude of the wife, by reason that she hath not power of her own body, & is made subject in all things to her husband, must endure his forwardness, his insolences, his banqueting, drunkenes, jealousy, suspicion, incontinency, adultery, taunts, & blows. Also she must follow him, stick always to him, obey him and serve him as his slave; so that many slaves in the world have a more tolerable bondage, than some wives unhappily married; whilst he spends her wealth and substance at dice, at play, in drinking, banqueting, prodigal giving, improfitable bargains, improvident contentions, and diverse other ways, which his wife is not able to remedy.  
Moreover he leaveth the charge of providing for the whole househould to her, and yet alloweth not where withal sufficiently to do it; and bringeth her oftentimes even into that extremity, that she groweth half desperate. In the mean time being oppressed and overcome with too much impatience, she often curseth her husband, and wisheth all i'll hap to befall him, and desireth nothing more than his death. Neither are these things rare and seldom, but the whole world is full of them.  
Now if we should add unto all this, the troubles that come continually by means of children, there would arise even a whole world of miseries & afflictions. And although in the carnal Act of marriage there seemeth to be now & then a little pleasure: yet of it own nature, it is both unclean (as a thing wherein we differ not from a beast) and also full of shame and immodesty; & in a moment it is past, and afterward rewarded with innumerable discommodities. For presently after Conception, there followeth a kind of irksomeness, idle dreams, giddiness, unsettledness of the head, melancholy, convulsions of the hartstringes, absurd longings after meats, and a general perturbation of nature.  
Then follow the pains of childbearing which are both violent to the sense, & oftentimes endure long, and to many bring death also; and then the Child being borne, with what great care and solicitude must it be brought up, until it come to be of some strength and perfection of nature. How many times a day must it be made clean, fed, made up, apparelled, laid to sleep, rocked in the cradle, taken out again to give it suck, and be held out. How many times must it be flattered and entreated with fair speeches & with a thousand pretty hypocrisies and flatter, to make it leave crying, or to sleep?  
These are the continual exercises of such as be Mothers, and in such they are employed, not on lie all day long, but also most part of the night, so that they can scarce take any rest but with often interruption.  
I omit the sluttishness, the ill savour, the weeping, crying, & brawling, which they are constrained daily to suffer. I omit also the cares and troubles, which they have when their children begin to grow big, & to be exposed to diverse chances of the world. What great grief they have, if it chance they should miscarry and dye; if by evil company they should be alured to villainy and dishonesty; if they should prove stubborn and disobedient against their Parents; if they should spend & waste their Parents goods at play, drinking, or at any other unlawful game; if without their Parents consent they should marry.  
To these afflictions the whole life of all such as are mothers, is always subject; for albeit the Parents be very devout and religious, yet it happens oftentimes that the children be wicked and lewd, and with their misdemeanours, and ill living, torment their Parents, as we have examples in Adam and Cain, in Noë and Cham, in Abraham and Ishmael, in Isaac and Esau, in jacob and many of his sons, in David, Amon, and Absolom, with infinite others: therefore since sacred virginity delivers from all this, it is deservedly to be numbered amongst the greatest benefits that are.  
Another commodity of virginity and single life is, that it freeth the mind from all cares of governing a family, of increasing the stock and wealth of their estate, of marrying their children, & of leaving them ample Patrimonies; for of these four things all Parents are for the most part most careful & solicitous; yea commonly their minds are so wholly addicted and given to such businesses, as they can scarce ever think seriously on God, or things belonging to the good of their soul.  
These things they keep always in mind, in these things they spend all their thoughts and affections, these things so waste and wear out all the ability & powers of their minds, as they have no strength left to consider, or think upon things that are eternal.  
Greatly therefore is the misery of this estate to be pitied; for the bondage of the mind is more hurtful a great deal, then that of the body; and the loss of good thoughts, is a greater damage, than the loss of money.  
The third commodity of virginity and single life is, that it maketh the mind, being freed from the cares and troubles of Marriage, more fit & prepared to serve Almighty God, and procure its own safety: and this is the greatest good of this life. For which cause it is commended specially by the Apostle the 1. Cor. 7. where he saith, Mulier innupta etc. A woman unmarried, and a Virgin thinketh on what belongeth unto God, that she may be holy, both in body and mind.  
There is nothing better nor more healthful unto our soul than to serve God, and to endeavour the obtaining of our soul's welfare. To this purpose were we made, & adorned with these noble faculties of our soul, Understanding, Memory, and Will. We have not received these to employ them about transitory and servile matters, without any fruit at all, but to address them to eternal and celestial things, for our great benefit and advantage. All earthly things are to base & contemptible for our minds (which is above all visible things) to fix, and exercise itself there about. The shortness itself of our life, together with the uncertinty & necessity of dying, might justly recall us from the care of temporal matters, & address our thoughts to the solicitude of things eternal. Whereupon the Apostle 1. Cor. 7. saith: Tempus breve est etc. Time is short, it remains, that such as have wives, be as those who have them not; and those who mourn, like those who mourn not; & those who rejoice, like those who rejoice not; and those who buy, like those who possess not; and those who use this world, like those who use it not; for the fashion of this world passeth away etc.  
By which words he teacheth us, that we should be no more affected and addicted to transitory things, then as if they did not belong unto us. We ought to have care of nothing so much, as to avoid eternal punishment, and attain to everlasting joys: for in comparison of these, all the good or ill of this world, aught to be of no accounted: So that if there were nothing but madness practised in the world, this would be the greatest, to neglect the highest and everlasting things, & to follow that which is base and transitory, with so great hazard of eternal damnation.  
Therefore as that manner of life is miserable, and to be avoided by all wise men, which entangleth the mind with care of base & earthly things, howsoever glorious and honourable they seem: So on the contrary, is that state happy & most desirously to be embraced, which freeth the mind from all these cares & troubles, and affoardeth it commodity to meditate on heavenly things, and to apply itself to the obtaining of its own welfare. And such is single life, as it hath been showed.  
Neither in women only, but also in men single life hath all these effects: for most of those things which we have said before of women, have place also in men: yet men in Marriage are most commonly exposed to more discommodities and inconveniences than women, because the whole care of maintaining the household, and of the greatest business lieth upon him; and infinite disdains of the wife, offences, jealousies, suspicions, complaints, and forwardness are to be endured, as S. Hierome prosecuteth it, very elegantly out of Theophrastus the Philosopher in his first book against jovinianus, whose words it seemeth here good to set down.  
Fertur, inquit, Aureolus etc. Heer is brought (quoth he) a little golden book of Theophrastus' written concerning marriage, in which he asketh this question, Whether a wise man should marry a wife or no? And when he hath defined, that if she were fair, well brought up, of good Parents, and if she were healthful & rich, with these conditions a wise man might sometimes marry; he presently inferreth: But all these seldom match together in marriage, therefore it is not behooveful for a wise man to marry etc. And then he sets down diverse reasons which the same Philosopher allegeth for his opinion.  
First (quoth he) it hinders the study of Philosophy; for no man can serve his books and his wife at once. There are also many things which are necessary for the use of Wives, as gay apparel gold, jewels expenses, waiting women, variety of household stuff, guilded horse-litters, and coaches. Moreover you shall have all the night long nothing but prattling, & complaints that this Dame wears better clothes when she goes abroad then she: This Lady, or Gentle woman is much honoured and respected of all wheresoever she comes; whilst I, poor soul, am despised & contemned of every body. Why did you look so earnestly on my Neighbour's wife? Why did you talk with her maid? Are you come from the Market, what have ye bought? etc.  
Her husband cannot have a friend or companion, but strait she thinketh that the love of another is her hatred. If there were a learned Master in every town, men should neither forsake their wives, nor be able to walk with so great a burden. If she be poor, it is cost to help her, if rich, a torment to endure her.  
Moreover there is no choice of a wife, but what a one soever you chance to take, if she be colerique, if a fool, if deformed, if proud, if slutrish, what fault soever she hath, we learn that afterward. A Horse, an Ass, an Ox, a Dog, the worst slave a man can entertain; his apparel also, his kettles, his chairs, his cups, his earthen pots, all these a man may prove before he buy them, only his wife must not be showed before she be had, for fear a man should so dislike her, that he would never have her.  
You must always be looking on her face, and commending her beauty, for fear lest if you look on another, she think that her beauty displeaseth you. She must be called Mistress and her Birthday must be made a Holy day: you must swear by her health, and you must pray that she may out live you: you must reverence her that nursed her, and her also that bore her when she was a little one, her servant, her brother-in-law, her little dandling, her pretty Page, her hired Proour, and her Eunuch forsooth, for the longer continuance and more security of lust (under all which names are prettily couched Adulterers.) And whomesoever of all these she affectcteth, he must be beloved too, even by those to whom they are ungrateful.  
If you commit the government of the whole house to her charge, you must be her servant. If you reserve any part of it to yourself, she thinks you will not trust her, & strait turneth into hatred, and scolding, and unless you beware of her betimes, you are in danger to be poisoned.  
Old women, Wizards, brokers of jewels and silk apparel, if you admit any of these into your house, you are in danger of cuckolding: and if you forbid them, you do her wrong to suspect her.  
But to what end is it to watch her narrowly, when a wife that is unchaste can never be restrained: & if she be chaste, she ought not to be restayned; for the constraint of chastity is but an unfaithful keeper. She only is truly to be named chaste who can be otherwise if she wil A fair wife is a bait, aswell in other men's eyes, as in his that hath her. A slut will sooner desire others than they her. It is a hard matter to enjoy that alone which many men seek after; and it would be a trouble to have such a one, as no body would vouchsafe to affect. Yet it is a less misery to have an ill favoured wife, then to keep a fair one true. There is nothing safely possessed by one, which of every body is wished for.  
One solicits with his comeliness, another with his wit, another with his pleasantness, another with his money: by some means or other at last the Fort will be taken, which is on every side so strongly besieged.  
But it may be objected, that it is necessary for a man to have a wife, to take charge of the expenses of his house, or to be a comfort to him when he languisheth, or to avoid solitarynes. To this I answer, that a faithful servant obeying the authority of his Master, and doing his business according to his will, disposeth of matters a great deal better than a wife, who thinketh that her Mistress-ship consists in doing that which is against ●er husbands will, that is to say, to do that which she hath a will to, not that which she is commanded to do.  
And as for attending & comforting a man when he is sick, his friends and servants, or such poor souls as he hath made beholding unto him, may better do it then she, who upbraids him, as it were, with the tears which she sheedes for him, yea sells the very filth and dross thereof, in hope to be his executor. And by this boasting of her carefulness, never leaves him, till with her perpetual trouble, she drives him into utter desperation.  
But if her finger chance to ache, he must be sick for it, and never budge from her bed side. Or if she be a good wife, and of a sweet disposition (which notwithstanding is a rare bird) he must groan with her, whilst she is in child bed, & be pained with her danger.  
As for the avoiding of solitariness, a wise man can never be alone; he hath present all those which are, or ever were good, in his thoughts, & freely placeth his mind on what he will. That which he cannot do with his body, he embraceth with his thoughts, & if there be sarcity of men to converse withal, he talketh with God; he is neverlesse alone then when he wants all company.  
Besides it is a most idle thing to take a wife, in regard to have children by her that his family may not be extinct, or that he have, help & aid to his old age, and also to know who shall inherit that which he leaves behind. For what is one the better when he is going out of the world, that another is called by his name, when as a son cannot presently be like his Father; and there are an infifinite number of other men also perhaps called by the same name. Or what booteth it to nourish those at hom, whom we hope may be helps to us when we are old, when perhaps they either die before us, or become of such a perverse disposition, as they will not succour us; or if they themselves come to maturity of years, perhaps they think their parents live to long.  
And as for heirs, our friends & our neighbours whom we love, are better & more sure heirs unto us, being chosen thereunto by us freely, them those whom we are constrained to have whether we will or no: though indeed it be a for more assured inheritance to make ourselves our own heirs, (by doing good works whilst we live, (for otherwise we do but abuse the same) then to leave it, being gotten all by our own industry and pains, to the uncertain uses of any others whatsoever.  
These reasons and the like Theophrastus discussing, what good Christian might he not make ashamed of such vanities and troubles, whose conversation ought to be in heaven, and who daily saith Cupio dissolui etc. I desire to be dissolved and be with Christ: as though he who may be a coheyre with Christ himself, should desire to have man to be his heir, and should wish for children, and be delighted in the succession of his posterity whom perhaps Antichrist shall pervert; when notwithstanding we read that Moses, and Samuel preferred others before their own children. Neither yet did they account them children whom they saw displease Almighty God.  
Thus far are S. Hieromes words, who afterward confirmeth the same with examples out of the old Testament. By which it is manifestly showed how far single life in the world is to be preferred above Marriage, and out of how many discommodities & cares it doth deliver a man; and what abundance of help it affoardeth to a man, to pass over pleasantly, and quietly this temporal life, and obtain a high degree in the everlasting. All which things if they should be exactly weighed and considered of most men, I doubt not, but there would be far fewer who would so much admire, love, and embrace the servitude, that Marriage oftentimes bringeth with it.   

CHAP. VI Of the Merits of both States of life, to wit, of unmarried and married.  
SOME one will object, That if the pains and troubles of mothers be great in bearing and breeding their children, and in supporting the conditions and injuries of their husbands; great also are the merits of enduring them: which merits such as are virgins cannot have. Whence the Apostle also 1. Tim 2. saith: Saluabitur etc. She shall be saved, by bringing forth children etc.  
I answer, that Parents may be moved with a double affection, to beget and bring up children: to wit, with a mere humane and natural affection, & with a spiritual or divine. A natural affection is, when any one desireth children for the conservation of his name & family that he may have heirs to whom he may leave his goods; that he may outlive his own death in his posterity; that he may be honoured in them; that he may have comfort and help by his children. All these are humane respects and affections, and therefore of no merit, or esteem before God; yet of their own nature they are not ill, but indifferent. Wherefore those who out of such affection do contract Marriage, or beget children, or bring them up begotten, merit nothing before Almighty God, and lose all their labours and charges which they are at, as far forth as this; to wit, that they shall not receive eternal reward for them, but only a temporal comfort or commodity. For as an humane affection is not meritorious before Almighty God, no more also is the work which followeth out of it, although it be frequent and laborious.  
In like manner to love and follow Honours, Riches, Magistracy, Dignities and Pleasures for the commodity, splendour and sweetness which we perceive in them, although of itself it be no sin; neither likewise is it of any desert, but rather appertaineth to the delight of such things as are the concupiscence of the flesh, of the eyes, and pride of life, and which proceed out of a corrupt nature, not out of the inspiration of divine grace.  
The same likewise is to be said of the affections of Parents, whereby they wish and procure these contents & pleasures unto their children. For even as when they desire and obtain these things for themselves, they deserve nothing at the hands of Almighty God; no more likewise do they when they do the like in their children's behalf: yea this affection is not only not meritorious before Almighty God, but also it is not so much as a work of any virtue.  
For first of all, that it not a work proceeding out of any divine or infused virtue, it is manifest, since it may be found also in Heathens themselves, and the most wicked persons that live. Also that such affections proceed not out of any moral or Philosophical virtue it is plain, for they respect not their objects, as they are honest and reasonable, as the natures of such virtues require, but as they are delightful & commodious, or honourable.  
Whence it is, that no man by such an affection becometh praise worthy, which is the propriety of virtue. As no man is worthy of praise, for that he loveth or getteth riches, honours, plea, sures, or for loving his child because he is fair, or because he is like him, for singing well, dancing well, speaking well, or being endued with such like civil ornaments or qualities. All such affections are only natural and indifferent, and therefore of no desert or merit in the sight of Almighty God before his Tribunal seat.  
Therefore as he which giveth alms to the poor prodigally, and vaynegloriously to make himself honoured and esteemed the more of men, according to the words of our Saviour, shall have no reward before Almighty God, but receiveth all his reward in the praises which he getteth of men in so doing: So those, which marry for respect of pleasure or riches, those which desire to have children, or to bring them up to have contentment, who day and night only take care, how they may leave them a large and ample inheritance, that they may promote them to honours, offices, dignities, or wealthy marriages, deserve nothing before God, but receive their reward in the temporal contentements, which by this means they procure, either to themselves, or to their children.  
Therefore to speak truly, their labours and cares are all lost; neither do they reap any fruit at all to be accounted of from all this; for nothing is to be esteemed of any great value, but that which is everlasting.  
All temporal things are of small account, passing away as shadows, & therefore most unworthy to spend all the vigour & principal acts of our soul about them, which were ordained for things eternal. Heerupon holy Scripture every where calleth us from the love and desire of riches, honours, and pleasures, and telleth us that such as are poor, meek & oppressed, are only happy.  
Neither are all these labours and pains of Parents only unprofitable, but they are also hurtful, and the original cause of infinite evils. From hence it is, that there are such an infinite number of men in the world, who damn there own souls (which otherwise might have been saved) for their children's sake, to make them rich, or to promote them to Honours. For those that will become rich as the Apostle witnesseth, fall into temptation, and the snare of the devil, and into many unprofitable and hurtful desires, which send them head long into damnation, & destruction; for covetous desire is the root of all mischief.  
Marriage doth commonly force men headlong unto this desire, for all men would make their children rich, & leave them a large inheritance; so that deservedly also for that cause, that state of life is not to be greatly desired, which maketh all our pains and cares, most commonly, not only unprofitable for our welfare, but also dangerous and hurtful unto us, if it be not avoided. Yet it follows not from hence, that wedlock is evil: for neither Riches or Honnors be evil but good, which God also sometimes bestoweth upon us, for the reward of some good deed or other; and in times past have been promised also to those few who observed the law: but it is dangerous I say, to love such pleasures and delights, to follow them, and to employ all our endeavours only in attaining of them, since they are but base & mean, and do hinder the love and desire of things eternal, & entangle the mind in many snares.  
In like manner, though Matrimony of itself be good, and ordained by God, yet it draws with it many cares and troubles, which through humanie frailty hinder the health of the soul, that it leads men secretly into many sins, and oftentimes unto eternal damnation. Thus much of the humane affection, out of which many men incline unto Marriage.  
The spiritual affection is, when Parents desire to have children, to the end that they may instruct them in the fear of God, that they may teach them to serve him, that they may increase the number of the faithful, that by them many deeds of devotion may be done, that God may be honoured by them and the like: these affections rise not out of nature; but out of diu●ne inspiration, and are worthy of a man, as he is a Christian.  
Whence I confess that Parents who with this kind of affection desire to have issue, and bring them up, as v, do merit greatly before Almighty God; & the wife also who with such a spirit desireth Marriage, shallbe saved by the bearing of children. And in this manner the words of the Apostle are to be understood 1. Tim. 2. But yet it seems to be more probable, that the Apostle in that place speaketh not of the merit, but of the estate and office of Marriage; & that to be also the meaning of this saying, Saluabitur etc. She shallbe saved, by doing the office of Marriage, and endeavouring to have children: for so the Greek text doth import, as the learned do teach.  
So likewise to the Romans cap. 4. 5. & 11. Abraham is said to be the Father of those that believe, by having the foreskin or Prepuce cut off, that is to say, by those which are in that Estate. And in 2. Cor. cap. 6. Per gloriam & ignobilitatem &c. By glory and ignobility, by infamy and good credit, that is to say, in prosperity and adversity. The same is confirmed by the words which the Apostle addeth, Saluabitur etc. She shall be saved (saith he) by the bearing of children, if she persevere in faith, in love, & in holiness, with sobriety: therefore he attributeth the cause of saluatito faith, & to love etc. not to the procreation of children: yet I confess also that this very deed is meritorious likewise, if it be done, as we have said, out of spiritual affection: but it is otherwise, if it be done out of humane only.  
Moreover if this estate and the offices thereof, be chosen & performed with a spiritual affection: nevertheless single life is much better and more meritorious; both because it removes innumerable occasions of distractions, imperfections, and sins, by which the estate of Matrimony is hindered in the offices of devotion; and also because it affoardeth commodity of conversing daily with God and of being attended to diuin matters. Wherefore a Virgin oftentimes may merit more in one day, than a married woman in many months.   

CHAP. VII. Of certain things to be observed in this Estate.  
TO the end that Virgins may the better preserve this treasure, & obtain their scope and purpose more at large, by which they have so straight bound themselves unto God, and undertaken this estate; holy Fathers have prescribed certain things to be observed. First in their apparel; secondly in their exercises; thidly in the use of their riches and wealth; & lastly in their conversation.  
As for their apparel, it must not be costly, but dec●nt and grave, without any kind of vanity or curiosity, without pride also, or any secular ornaments, such as may represent the state wherein they live, and the forsaking of the world: by which every man that sees them, may know that they are Virgins, and have an intent never to marry. For by this means they shall avoid all importunities and troubles, which suitors are accustomed to use: and besides this they shall prevent many other enticements to the breach of their intent.  
S. Cyprian in his book de disciplina & habitu Virginum, handleth this place more at large, and with great elegancy: Continency (quoth he) & Chastity consist not only in the integrity of the body, but also in the honour of the Attire and apparel, being joined with modesty▪ She must not only be a Virgin really, but also she must be known, and be believed to be such a one: so that no man who seeth her who is a Virgin, may have any doubt whether she be so or no. For why should she go adorned, or attired as though she had, or would have a husband? let her rather fear to please any, if she be a Virgin; neither let her seek her own danger, since she preserves herself for a better & more devout purpose etc. Neither ought a Virgin to be delighted with the show of her own beauty, or to take a glory in her own person or comeliness, since she hath no resistance or war against any thing, so much, as against the flesh, nor any more obstinate enemy to overcome than her own body.  
Afterwards he allegeth some, who excuse themselues for their Riches and Nobility, for which respects they think that it is convenient for them to go more richly attired; whose excuse he refuteth at large, showing in what things they should employ their wealth.  
To their habit also belongeth a Veil, with the which it is meet that a Virgin should be covered when she goeth abroad, lest either she might see that which were not befitting, or her countenance should be perceived of others. For how many, I pray you, have there been in the world, who only by sight have either perished themselves, or killed others? In so much that they must take principal heed of their eyes. And Tertullian hath written a particular Treatise upon this subject of virgins veiling and covering their heads, which he judged to be a thing so necessary, that he said: It was no less than a passion of lust, to a virtuous Virgin, every time that she exposeth herself to public view; to wit, because that thereby she with her face open, casting her eyes freely about to see, & to be seen, is easily corrupted in spirit; & that the very gazing itself is a sign of an unchaste mind.  
And again afterward: The desire not to be veiled or covered is not a chaste desire, but admiteth somewhat that belongeth not unto a Virgin; as also the desire to delight others inbeholding her; for true, entire, and pure Virginity feareth nothing so much, as it own self, yea it endureth not the eyes of other women that delight in gazing, since the eyes of itself are far different from such; it flieth to the veil of her head, as to a helmet, & as to a buckler which defendeth her; it is a protection against the blows of temptation, against the darts of scandals, against suspicions, & whispering, and emulation, yea and against Envy itself. After this put on the armour of bashfulness, entrench thyself within the bull work of modesty, build up a wall for thy sex, which keepeth in thine own eyes, and letteth not the eyes of others to enter. Thou hast married Christ and delivered thy body to him, thou hast espoused the maturity of thy years to him. Go according to his will and pleasure; it is Christ that biddeth those who are married to others▪ to veil themselves, much more those which are espoused unto him.  
For this purpose the women's attires of Brabant are very fit, which are called by them Huekes, which the very noblest Matrons of that Country use, when they would not be known in any public assembly.  
Let us now come to the exercises which holy Fathers prescribe to be used by virgins. These are fasting, prayer, reading of spiritual books, and handiwork, in the daily use and variety whereof they may spend all their time most profitably.  
Fasting is as it were the foundation & ground of all other virtues; for by this the root of many temptations, and by consequence of many vices, is cut of; the mind is made more fit to converse daily with Almighty God, with great comfort & fruit, from whom it conceiveth all its good, from whence all Saints for the most part have derived the beginning of a spiritual life. By fasting, I mean not such fasting, as should weaken or impair nature: but such whereby the body becomes more healthful, the mind more quick, and the concupiscence more subject.  
S. Hierome commendeth greatly this exercise in his 8. Epistle to Demetriades, de custodia virginit. After (saith he) diligent taking heed of impure thoughts, you must put on the ornament of fasting, and sing with David, I have humbled my soul in fasting, etc. And then afterwards. Fasting is not a perfect virtue of itself, but the foundation of others, and is both sanctification & chastity, without which no man shall ever see God. It affoardeth stairs to such as will ascend to the top; & yet if it should be alone, it is not sufficient to crown a virgins etc.  
In which words it is to be noted, that fasting is termed by S. Hierome, Sanctification, and Chastity of other virtues. It is called Sanctification, because it maketh others virtues flourish, and works their effects the better; and by this means it sanctifieth.  
It is called Chastity, becanse it procureth cleanness of body and heart, wherein consist all other virtues, without which no man shall see God.  
And that this fasting must be moderate, & such as may not weaken the body, but refresh & quicken the mind, S. Jerome warneth us in these words, when he saith: Neither do I prescribe to you immoderate fasting, or such abstinences, as should be altogether without meat, by which bodies that are tender and delicate may be quickly brought out of health, and grow sick, before they have laid the foundation of this holy conversation.  
S. Ambrose in his first book of virgins saith, that the sparing of meat, and abstinence from drink, maketh a man to be ignorant of vice; for it maketh him to be ignorant of the causes thereof. Therefore let this be rather a fast of sobriety than affliction.  
Prayer also, under which is contained the meditation of heavenly things, and the mysteries of our faith, is principally necessary. First, because by this we must obtain daily supply of Grace, whereby we may both resist temptations and fulfil Gods divine Commandments, and persevere to the end: wherefore our Lord warneth us, that we always pray, to wit, as much as conveniently we may, and as far forth as the frailty, and necessary affairs of this world will permit us: for our perseverance and eternal safety dependeth on Prayer.  
Secondly by Prayer & Meditation we list up our mind to Almighty God, we place ourselves in his sight and presence; we consider his Majesty, his Power, and his Wisdom, his Goodness & his providence, his Mercy and his justice; we adore him, and praise him, we give him thanks and bless him; there we deal with him about the business of our Salvation, and call to mind all things which he hath both done and suffered for us.  
For this cause especially, a Virgin must abandon Marriage and secularity, & embrace the state of holy Virginity, according to the Apostole, to wit, that she may think of these things which belong to our Lord, that she may be holy in body and spirit, that she may behave herself worthily in the presence & conversation of Almighty God, that she may stick so close unto him, that she may never be drawn away: and as our Interpreter translateth it, that she may have free leave to beseech any thing of our Lord, without hindrance.  
here are delights and spiritual comforts; in this consisteth as it were the Paradise of our souls; by these things our conversation is in heaven, and we are made to enjoy the society of Angels: without these whatsoever we do, is dry & barren, for all comfort and spiritual joy proceedeth from the attentive consideration of divine matters.  
From whence it cometh, that those who apply not themselves with great love and desire, to Prayer and Meditation, they must needs remain dry, or at leastwise they shall never taste the most excellent delights of the spirit. By Prayer & meditation the mind is exercised, and groweth zealous in the function & habit of other virtues, because the gift of grace is more abundantly obtained by it, whereby the labour of virtue is made more easy and delightful.  
Hence the Royal Prophet saith, Viam mandatorum etc. I have run the course and way of thy commandments, whilst thou dilatedst my hartwith joy. And why? because the vanity of the world, & the worth of virtue, and the Charity of God, and the reward of life to come, are showed thereby unto us. The consideration of all which, must needs greatly stir us up to all offices of virtue, and to a diligent care of our own salvation.  
Reading of Spiritual books also is commended by the holy Fathers, and cometh very near to the exercise of Prayer. For as by Prayer we obtain the conversation even of God himself; so do we it also by reading of spiritual books. Whereupon Isidorus in his 3. book of Sentences the 8. Chap. saith: Who always will converse with God, must pray often, and read much; for when we pray, we speak familiarly unto God, but when we read, he speaketh unto us.  
And afterward be addeth, that Spiritual profit also proceedeth from praying and reading.  
Lastly handiwork is greatly commended, for this is an especial and beneficial Exercise for three things. The first is, thereby somewhat to release and refresh our mind; for we cannot always attend to read or pray, but it is needful to recreate our mind by intermixing of labours sometimes betwene, lest we should be overwearyed: and this is done most conveniently by outward employments, in which the mind is little or nothing at all buysied.  
Whence it followeth, that this manner of variety becometh most grateful to our weak and changeable Nature, and hath been used in all ages by men and women, such as were holy; and likewise it helpeth to avoid idleness, which is especially to be taken heed of, by all such as endeavour to attain to the perfection of a devout and holy life. For as S. Jerome in his Epistle to Demetriades saith, there is nothing more hurtful to any devout purpose then Idleness, which doth not only omit to get new perfection, but also wasteth that which was gotten before. And Blessed Ignatius saith, Otium omnium malorum etc. Idleness is said to be the beginning of all mischief; for a mind that is not employed, is open to all suggestions and impressions of the devil.  
Whereby sometimes it cometh to pass, as Seneca witnesseth, that although the body be guiltless, yet the mind being idle, falleth into a thousand sorts of lewdness. Wherefore it is good to be always doing of somewhat, and to employ our minds about one good action or other, that the devil may always find us busy.  
Lastly it is beneficial for the health of our body, and to give good example also, and to relieve others. For no Alms is so pleasing to Almighty God, no gift so acceptable, as that which is earned by our own labours. S. Hierome discourseth at large of this point in his epistle to Demetriades, which for brevity's sake I omit.  
It resteth now to speak of the third, to wit of the use of their Riches. Holy Fathers set down the manner at large, how amongst Virgins, those who are wealthy should employ their means; to wit, not in superfluous apparel, not in banqueting and pleasures, not in adorning their bodies, not in jewels, pearls, rings, bracelets, not in rich & curious houshould-stuff, not in riot and excess of bravery above their neighbours; but in the succour & relief of the poor, and of such as are servants of God.  
S. Cyprian in his book De disciplina & habitu Viginum, discourseth at large upon this thing: I will only allege one sentence for brevityes sake: Locupletem te dicu etc. Thou boastest (quoth he) that thou art wealthy and rich, and thou thinkest that it behooveth thee to use the riches which God hath permitted thee to possess. Do so, use them, but let it be in such things as may concern the health of thy soul. Use them, but in that which God hath commanded. thee to use them, & in which he hath showed thee & taught thee how to do. Let the poor find thee to be rich, and those that are needy perceive thee to be wealthy. Put out thy Patrimony to use, into the hands of Almighty God. Give meat unto Christ, that it may be lawful for thee to sustain the glory of thy Virginity. And to the end that it may be rewarded by our Lord, beg it of him by the prayers of many. Lay up thy treasures there, where no thief can dig them out, where no wait-layer, or night-robber can break through. Purchase to thyself possessions, but let them be of heaven, where neither rust shall eat, nor hail fall upon, nor Sun burn, nor rain corrupt thy fruits, they being continual and everlasting, free from the touch of secular abuse etc.  
And S. Hierome in his Epistle to Demetriades saith: Consideremus etc. Let us consider how wisely Wisdom itself hath spoken: Sell what thou hast. To whom is this commanded? To wit, to him to whom it is said: If thou wilt be perfect, sell not a part of thy goods, but all. And when thou hast sold them, what followeth? Give them to the poor, not to the rich, not to thy Neighbours who are wealthy, not to maintain excess, but to suffice necessity. Whether he be a Priest, or thy cousin, or kinsman, thou shalt consider in him no other respect but his poverty. Let the bowels of those that are hungry, not the fat banquets of those that surfeit receive thy alms etc.  
Yet for all this it is not the meaning of S. Hierom, that if a Virgin entereth not in to Religion, she should deprive herself, of that which is needful for herself to live on in good for; but that she bestow therest which she hath superfluous, for the use of the poor, & that after the manner which she judgeth to be most to the honour of God.  
S. Cyprian before mentioned goeth yet for ward, speaking to those who having vowed Virginity, and are very rich & wealthy, thus: But there be some rich women & very wealthy, who will set out, and show their store, & say, that they must use their own goods. Let these first understand, that she is rich, who is rich in God; that she is wealthy who is wealthy in Christ; that those be goods indeed, which be spiritual, divine, and heavenly, which lead us to God, which with steadfast possession remain to us when we be with God. But whatsoever things are earthly, gotten in this world, and here to remain within the world, they must be contemned as well as the world itself, whose pomps and pleasures we do then renounce, when with a better pace, we come towards God. S. john doth exhort and stir us up, contesting with his spiritual & heavenly voice: Do not, saith he, love the world nor those things which are in the world. If any man love the world, the Charity of the Father is not in him, because all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the ambition of the world▪ which is not of the Father, but of the concupiscence of the world. And the world shall pass and the concupiscence thereof. But he that doth the will of God abideth for ever, even as God abideth for ever.  
Wherefore eternal & divine things are to be sought after, and all things are to be done according to God's will▪ that so we may follow the footsteps of our Lord, and his divine ex-examples, who did warn us and say: I descended not from heaven to do mine own will, but the will of him that sent me. Now if the servant be not greater than his Master, & he that is made free oweth duty to his deliverer, we that desire to be Christians, must imitate that which Christ did. It is written, it is read, it is heard, and for our example celebrated by the Church's mouth. He that saith, he abideth in Christ, ought even as he walked, himself also to walk. We must therefore walk with equal steps, we must endeavour to follow his paces. Then doth the following of the Truth, answer to the Faith of the name, and reward is given to him that believeth, when that which is believed is also done.  
Thou sayst, that thou art wealthy and rich: but S. Paul doth object against thy riches, and prescribe with his words, that thy trimming and decking is to be moderated by an uprighteous end. Let women saith he, with shamefastness and modesty adorn themselves, not in plaited hair, nor gold, nor precious stones nor gorgeous apparel, but as it becometh women promising chastity by good conversation. S. Peter likewise doth consent with these precepts and say: Let there be in a woman, not the outward decking of fairness, or of gold, or of goodly garments, but the trimming of the heart. Now if these men do admonish us, that even those women, who are wont to excusethe adorning of themselves for their husband's saks, are to be restrained, and moderated by religious observation, according to Ecclesiastical discipline: how much more expedient is it that a Virgin should observe the same? Who deserveth no pardon of this her trimming, neither can she cast her fault, upon another, but she herself must bear all the blame.  
Thou dost say, that thou art wealthy and rich: but not all that may, ought also to be done. Neither must inordinate desires, and such as spring up out of the ambition of the world, be extended beyond the honesty & shamefastness of a Virgin, for so much as it is written: All things are lawful, but all things are not expedidient. All things are lawful, but all things do not edify. But if thou adorn thyself over sumptuously, and go abroad, so as all men may note thee, and draw the eyes of young men to regard thee, and make them sigh after thee, and nourish their unlawful appetite to desire thee, and kindle their fire to long after thee, in such sort, that albeit thou perish not thyself, yet thou art the ruin of others, and show thyself as a sword or poison to those that look on thee; thou canst not be excused, as if thou wert chaste and honest in mind. Thy wanton attire, and dishonest trimming doth reprehend thee; neither canst thou be numbered amongst the Damsels & Virgins of Christ, who dost live so, as if thou wouldst be loved.  
Thou dost say that thou art wealthy and rich; but it beseemeth not a virgin to vaunt of her riches, because holy scripture saith: what good hath our pride done unto us, or what profit hath the vaunting of riches brought us? All those things or past away like a shadow. And again the Apostle doth admonish us and say: And they that buy, let them be as though they possessed not; and they that use this world, as though they used it not: for the figure of this world passeth a way. S Peter also unto whom our Lord commended his sheep to feed, and to defend them, and upon whom he set and founded his Church, did deny that he had either gold or silver, saying that he was rich in the grace of Christ, and wealthy in his faith and power; by which he could do strange and miraculous things, and by which he abounded in spiritual goods to attain the grace of glory. These goods and riches she can not possess, who desireth to be esteemed rich, rather to the world than to Christ. Thus far S. Cyprian.  
The fourth is her conversation, wherein the holy Fathers prescribe to Virgins that they must avoid frequentation of marriages public banquet, & the company and conversation of secular persons, especially of such are light in their behaviour, and are given unto the world; and that she should converse with modest and devout women.  
So saith S. Cyprian in the place above cited, Quosdam non pudet nubentibus interest etc. Some (quoth he) are not ashamed to be present at Marriages, and in that liberty of lascivious talk, to chat with the rest, and mingle now and then, impure & dishonest speeches; to hear that which is not fitting to be heard, nor lawful to speak again; yea and to be even present at lascivious conferences, and drunken banquets, by which the fuel of Lust is kindled. The Bride now accustomed to the patience of hearing unchasteness, and the Bridegroom to be the more audacious, what place is it then to be at Marriages, for such a one whose mind is never to be married? And though she remain both in body & mind a virgin, yet by her ears, and eyes, she hath lost part of that which she had before.  
S. Hierome likewise in his epist. to Demetriades▪ Decline and avoid (saith he) the husbands of Matrons, such as serve the world, for fear lest thy mind be troubled, and thou hear either what the husband saith to the wife, or the wife to the husband, for such Conferences are poison unto others. Choose women that are grave, and especially Widows and Virgins to be thy companions, whose conversation is approved to be good, their speeches well governed; & their outward modesty presages their sanctity within. Avoid the wantonness and immodesty of young Maids, who attire their heads stangely, wear locks at their ears, make their skin smooth by art, paint, wear straight bodies, and sleeves, must not have a wrinkle in their clothes, wear creaking shoes, and all this forsooth, that under the name of a Maid, they may seem the more saleable. For the comportment and inclination of the Mistress, is oftentimes judged and proportioned, by that of the waiting woman, and such as they keep company withal etc.  
S. Hierome goeth on thus: And this likewise a Virgin must take specially heed of, that she never talk or converse at any time alone, with any man, whether he be secular or religious, no not so much as with her ghostly Father, without the company of others: but let all things be done openly, where they may be beheld of others. Or if it be necessary at any time to talk with any man within doors, let it not be done, unless some other be present who may see al. For it is an unseemly thing for a man, though be her Confessarius, yea religious (& though his habit should make him seem to be even of the sanctity of S. john Baptist) to be alone with a woman in a chamber, the door being shut, and without any other present; whether it be under pretence of Confession, or any spiritual instruction whatsoever. Let her remember that Thamar in private, for want of presence of others, was ravished by her own brother. Let her remember that for the most part all that have fallen in this kind, have done it through the neglect of this advice.  
If there were no conference in private, there would hardly any dishonesty be ever committed. Therefore this especially is to be observed of a virgin, as a precept, That she keep herself undefiled, both before God and men  
S. Ambrose also in his 2. bo. upon S. Luke's gospel saith: Trepidare virginum est etc. virgins ought to tremble and fear, as often as any man comes into their presence, and be afraid to speak unto any man etc. he speaketh of such a one when she is alone (for in private they are fire and tow to one another:) and the devil never more employeth all his strength and endeavour, then at such a time, for fear lest so fit an occasion should escape without benefit unto him. See more concerning this matter in S. Hierome in his 8. 9 10. 11. and 22. Epistle.  
Of any vow of Obedience to be made to ones ghostly Father, I find nothing written in holy Fathers, neither do I iudg it expedient (unless in some few who are truly perfect, & are become even masters as it were, in the way of Perfection) by reason of many discommodities, that may follow thereof. Wherefore it is deservedly forbidden in the Rules of the Society of jesus, that any such Vow should be admitted by any Father of that Order. To which also may be added the solemn decree of the Provincial Council of Mechline which by chance I happened upon lately, wherein the 5. title the 7. Chap. are these words. Nemo aliquem ad perpetuò etc. No Ghostly father shall bind any one, never to confess his sins to any other then to him etc. And this Synod declareth all such Obligation or promise, though confirmed by vow, to be unreasonable, indiscreet, void, and of no effect; & therefore as far, as it shallbe needful, doth by this present Decree ordain it to be so. I omit also many other things which may be alleged for this purpose.  
These prescriptions of holy Fathers, if a virgin keep, living in the world, she shall be happy, and her Estate and condition shall come near to the perfection of a Religious life.   

CHAP. VIII. Whether single life, confirmed by Vow, may be properly called an Estate.  
SOME seem to make doubt, Whether single life confirmed by vow, ought properly to be called an Estate, nor do▪ I know upon what grounds. Nevertheless it may be easily gathered out of that which hath been said before, that this manner of living, may be properly called an Estate, and that such as profess the same may be rightly said to have chosen, and to be of an Estate.  
For an Estate is nothing else, but a manner of life, in the which it is purposed so to continued, that it may not be lawful to go out thereof into another, as S. Thom. 2. 2. quaest. 183. and other Doctors, do every where teach: but vowed Chastity or Virginity is a manner of life, wherein it is firmly purposed to continue, so that it is not lawful to forsake the same & marry; therefore it is properly an Estate.  
Henriques teacheth the same in his 12. Quodlibet, where he saith, That the estate of Virginity or widowhood is no less to be accounted an Estate in the Church of God, than the Estate of Marriage. And Caietan affirmeth, that this doctrine of Henriques is true, according to the Law, if Virginity or Widowhood be kept, or professed by obligation of vow.  
And surely if there be in the Church an Estate of Marriage, why should there not be also an Estate of Virginity or widowhood? If there be an Estate of those which are wedded, why should there not be the like of those that live continent, especially when S. Cyprian witnesseth; That this is the more beautiful part or portion of Christ. If marriage with a mortal man or woman, which can continue but a small time, settleth a man in an Estate, why should not also an eternal marriage with Christ himself, which is never to have end, effect the same? Those who at this prensent are in the state of wedlock, continue not long therein, but after a little time by death of the one party, must go out of it, into the estate of such as live single: but such as are now in the Estate of thos● that live continent, shall never go out of it, but always remain therein. From whence it appears that this is rather, and more perfectly to be termed an Estate, then that of Wedlock.  
Neither doth it avail, that this vow of perpetual Virginity may be dispensed with all, and that therefore this Estate seemeth not to be firm & immoveable. First, because such a dispensation may be only granted by the Pope himself, yea is very seldom granted, and that for matters of great importance: otherwise such release is not of force before Almighty God; but that which is only compredended under the power of the Pope may be lawfully thought impossible to us, and therefore it diminisheth not the immobility or removal of this estate: for it is sufficient, that by us as much as is on our parts, it is firm and immoveable, in so much that it cannot be altered by us; otherwise Religion itself should not be an Estate, since the Pope may upon just occasions of great importance, release a Religious man from the obligation of his Order, dispense with his vows, and permit him to marry.  
Secondly also, because Marriage is an Estate, yet it may be many ways dissolved, to wit before carnal knowledge of one another, by entering into Religion; and also after the knowledge of one another by death of the wife, or husband. Also by the Adultery of the husband, the wife hath right of a divorce, whereby the Marriage itself is dissolved even to every duty & conjugal act, as though it had been no marriage at all, although the habitual obligation remain.  
Finally if it be contracted in the Estate of infidelity, it may be dissolved, although it were consummated, by copulation, if so be the one be converted to the Catholic faith, and the other persevere in Infidelity. Therefore Wedlock is far more easily, & more ways dissolved, than the vow of Virginity: and yet that hindereth not, but that it is, and may be truly called an Estate; much less therefore shall that power of releasing it, which consisteth only in the authority of the Prince of spiritual matters, hinder the vow of Virginity of being tearmedan Estate.  
Thirdly a Clergy Estate is made a true Estate by means of the Vow of Chastity, added to holy Orders, and hath sufficient firmness; and yet the Pope may easily take it away, especially in a Deacon, and give him leave to marry. Therefore it followeth etc.  
Lastly, Servitude is a true Estate, according to all laws, and yet at the Master's pleasure, the servant may be enfranchised, and made free: Therefore that extrinsical power of taking away any obligation, which consisteth not in our own powers, doth by no means impair the assuredness & certainty of an Estate. For it is enough, that it is firm and immutable on our part. And the reason is, because he is sufficiently said to be in an Estate, who maketh choice of a certain kind of life, and settleth himself firmly therein, so that he cannot take any other upon him different unto this, but must continue therein, even unto death. But he who embraceth single life, and bindeth himself by vow unto it, chooseth to himself a certain kind of life, & so establisheth himself therein, as he cannot pass out of it, unto the contrary. Therefore he is in an Estate.  
You will ask perhaps, Whether this Estate may be called an Estate of Perfection? I answer, that it is not a complete Estate of Perfection, but only in part, because it is a notable part of the Estate of perfection for some Estates include more, & others less. An Estate of Perfection which is entire and complete, includeth also the vow of Poverty and Obedience, both which a Virgin vowing Chastity in the world, may also after her manner, imitate and supply before God.  
FINIS.    

THE WIDOW'S GLASS.  
ABRIDGED Out of the Reverend Father Fuluius Androtius, of the Society of jesus, and others.  
ANNO M.DC.XXI.   

THE PREFACE TO ALL devout Widows.  
BECAUSE thou hast loved Chastity & remained a Widow after thy husband, therefore the hand of our Lord hath strengthened thee, & thou shalt be blessed for ever. These words were spoken to the holy, virtuous, and renowned Widow judith, who for her chaste Widowhood, deserved to be so strengthened of our Lord, that she overcame, and killed the great and cruel Holofernes, delivered the people of Israel from tribulation and death, and reduced them to their former peace and tranquillity.  
And for this cause did she also deserve to be exalted to the Heavens, by joachim the high Priest who withal the people, blessed her & said: Thou art the glory of Jerusalem, thou the joy of Israel, thou the honour of our people, because thou hast done manfully, and thy heart was strengthened from above etc. And besides all this, for her chaste Widowhood did she merit an everlasting blessing from our Lord, to wit, abundance of all graces in this world, and perfect felicity in heaven.  
In like manner all virtuous Widows following these her traces and footsteps shall deserve to be comforted by our Lord with spiritual graces, virtues, and gifts of the holy Ghost, in such sort, that they shallbe ever blessed and happy, if devoutly they persevere in their chaste Widowhood, & shall also deserve to overcome & trample the devil under foot, signified by the aforesaid proud and cruel Captain Holofernes. And to the end, that they may thus constantly and devoutly persevere in the holy Estate of Continency in their widowhood, we will, with the help of the holy Ghost, say something to this purpose, as as well out the holy Scriptures, as ancient Fathers and Histories.   

THE WIDOW'S GLASS.  

CHAP. I. Who are to be accounted truly Widows.  
THERE are said to be three kinds of Chastity, to wit, that of Marriage, that of Widows, & that of Virgins; all three signified by the good ground mentioned in the Holy Gospel, whereon the seed fell: The first whereof yielded fruit thirthy fouled, the second sixty fold, and the last an hundred. But they who cannot yield the hundred-fould fruit, let them at least offer up sixty, to show themselves more liberal towards our Saviour.  
And for as much as all perfection of man consisteth in abandoning and forsaking carnal and worldly things, & drawing near and joining himself unto God his Creator, loving him, fearing him, seeking him, thinking on him, contemplating and honouring him in every thing and action; this can hardly be affected in the state of Marriage, especially by women, who hunting after, & daily following the delights and pleasures of the world, are hindered thereby, for the most part, from treading the true path which leadeth directly thereunto. But Widows who are free from such cares and troubles, and have a true desire, may with great case and facility perform the same to their great comfort.  
Now, there be diverse sorts of Widows. Some, as soon as their husbands be dead, purpose so marry again, for some temporal comfort and consolation, not having any divine Inspiration to serve God Almighty in that Estate, and are in danger to offend him. Of this sort of widows S. Paul speaketh, when he saith. I will, that the young widows do marry again, & become mothers of families, not to give occasion to the Devil to tempt them. And this is not ill but approved of all. But when a widow will marry again for any disordinate appetit, or because she is very rich, or fair, or sought after by some one that is placed in a high degree of Honour or State, or for any other vicious occasion, or ill end, without doubt this her desire is naught, nor is she to be reckoned, or worthily called a widow, as long as she remains with this desire, although she do not actually marry again.  
There is another sort of widows, who though they do not purpose to marry again at all, either for that they have no dowry, or for fear lest they happen upon an ill husband, or for some other secret or manifest respect, yet is their manner of life and conversation, not like indeed unto widows: for that they will always be gadding abroad, tattling, & gossipping, even with those who be not reputed of the best edification. And these, forsooth, will be finely apparelled: and though they have veils, yet will they scarcely cover their heads with them; their eyes must be rolling up and down, they must go to banquets weddings and plays, they must tell tales, hear & tell news, & carry themselves even as mere secular, ordinary, and the worst sort of people. These are to be avoided and shunned by all true widows: and these be those of whom S. Paul speaketh in another place, saying: Take heed of such young widows, for after that they have lived riotously, and licentiously in Christ, they will marry, carrying with them their damnation, for that they have broken and made void their first faith. etc. And for these it were better that they did marry again, then live as they do.  
Another sort there is, who never intent, nor do indeed marry again, but live chastely & virtuously, both in act and desire. But yet they do it not for the love of God, but rather for some humane respect, as for the love of their children, their goods, or the like. And although according to the esteem of the world, they live honestly, and are reputed for Venerable Mothers and Matrons; yet are they wholly dedicated to the service of the world, & have little feeling or gust of spiritual things; and do but seldom frequent the Sacraments or sermons, fast only but when the church commandeth them, or do employ themselves in any other spiritual Exercises. These I do entreat, by the bowels of Christ jesus, that they will no longer employ the gifts and graces which they have received from our Lord, to the honour and service of the world, to the end they may have their reward in heaven, and not on earth.  
There is another sort of widows also, who make a firm purpose and deliberation, to conserve and keep their chastity & serve God with all their heart: & of these there are two kinds. One who cannot separate themselves from their children, or other parents, either for the charge they have of them, or because they cannot so well live alone, or for some necessity, or charity in governing their family: and these although they be not wholly free from the world, nor are dedicated to the service of God; notwithstanding all the pains and labours they take, they do it principally for the love of God, of whom they shallbe rewarded with life everlasting. These Widows are not any to be removed, or drawn away from this kind of life, but are, according to S. Paul, greatly to be honoured and esteemed.  
The other kind, are those Widows, who desirous to serve God, & may commodiously separat themselues from their parents, friends, or family, and be more free to attend to prayer and other devout exercises; yet they will not, through a kind of pufill animity, or little courage, or else for compassion to their friends, or for some other reason. Neither are these to be condemned, but esteemed in a second, or third degree from the former.  
The last sort of widows, are the true, & worthily so called, Widows, who dispatching themselves of all worldly impediments, do attend only to the service of God contemplating him, and meditating on him day and night. And these are placed in a more quiet and peaceable Estate, than any of the others above named, and are entered into the right, and direct way of perfection.  
In this Estate lived that Holy Widow Anne the Prophetess, recorded by S. Luke; who is said to have served God in fasting & prayer, remaining night and day in the Temple. And if such Widows, who have a desire to live virtuously cannot match or come near to S. Anne; yet let them come as near unto her as they can.  
So as I conclude, that the true Widow, is she, who not only conserves her Chastity in the world, but also whatsoever she doth, she doth it purely for the honour and service of Almighty God. And for that every widow doth not know how to exercise herself in the truly serving of God, unless she know the scope and end thereof, I purpose here to set down briefly in what manner she is to do the same.   

CHAP. II. Of the Intention, and Exercise of a true Widow.  
WHEN a Widow hath well considered of her Estate & firm purpose to serve God, it is necessary, that first she understand what is the end & scope of this kind of life, that conformably thereto, she may address all her works and actions.  
The first and principal end than is, that not only Widows but every Christian also ought to live well and in the fear of God, whom she must love more than her own soul: and therefore she must labour, that by all her endeavours & actions the name of God may be ever blessed & praised, Christian faith and religion advanced, and honoured. This belongeth more to Widows then to many others, who consequently must be mortified, and of a chaste and pure life. For that they having lost their carnal Spouses, they ought to seek for no other but their Spouse Christ jesus. So as a truly devout Widow ought so to inflame her heart with the zeal of God's honour, that she should choose rather to dye, then that by her means, her Spouse should be any way dishonoured.  
Secondly she ought with as great zeal seek and procure her own salvation, considering that she is not always to remain in this world, because it is ordained for all men once to dye, and then of necessity, to go either to heave, or to intolerable torments in Hell, or Purgatory. And therefore having as it were, lost and forgone all the Consolations of this transitory world, she must force herself, to get & conserve those that be celestial, and everlasting.   

CHAP. III. Documents for Widows out of S. Paul.  
SAINT Paul writing to Timothy saith: Honour Widows. He meaneth such Widows who live virtuously according to the rule of Widowhood, that is to say, to govern well their families, not only their children, or their kinsfolks, but also their subjects, instructing them in good life, manners and virtue, and when it is needful to reprehend and correct them. Secondly he saith, That Widows ought to hope in God, to trust in his mercy; in him alone to seek for Comfort and consolation, having daily their mind elevated in God in all humility, praying often, and imploring his divine aid to preserve them from all evil, to forgive them, (and all sinners) their sins, to replenish them with his gifts and graces, and lastly to guide them to eternal felicity.  
Thirdly he saith, That a Widow entertaining worldly & carnal consolations, & passing her days in mirth, ioylity, & vanity is accounted for dead. For although she live according to the body, yet is she dead according to the spirit; nor can she once do any good or meritorious work, worthy of heaven.  
Fourthly, he commandeth widows, That they should be irreprehensible in all their words and deeds; that is to say, that in all their actions they give good example, & that they keep themselves, not only from committing of mortal crims, but even from the least venial sins that may be. Whence it follows, that if they live virtuously, humbly, in fear and vigilancy, it may be said of them, as it was said of judith, that most noble and devout widow, That never was there found any man who spoke evil of her.  
Fifthly he saith, That the Widow ought to think upon those things that belong unto God, to the end she may be holy & sanctified in body and spirit etc.   

CHAP. FOUR The praise of Widowhood, out of S. Hierome.  
SAINT Hierome, amongst the rest of Ancient Fathers, is not the last, nor least that hath praised widowhood; nay I may say, he hath exalted the same above many, if not above all the rest. And to begin first with an Epistle of his to Furia, a Noble young Lady and widow of Rome, thus he writeth unto her in commendation of the crown of Widowhood.  
You desire in your letter, and humbly entreat me, that I will answer you, or rather write unto you in what manner you may live, & conserve the crown of widowhood, without any blemish of the honour of your good Name. My mind rejoiceth, my bowels do dance, my affection doth leap, because you desire to be such after your husband's death, as your mother Titiana of holy memory was a long time her husband living. Her prayers and devotions are heard. She hath obtained in her only daughter, that which she possessed whilst she lived.  
You have moreover a very great Privilege of your Ancestors, that even from Camillus, either none at all, or very few women of your stock was married the second time: so that you are not so much to be praised, if you remain a widow; as to be detested, if being a Christian, you perform not that, which heathen women for so many ages have observed. I say nothing of Paula & Eustochium, flowers of your family, lest I may seem to take occasion by the exhorting of you, to praise them. I let pass Blesilla which following her husband your brother, in a short space of life, fulfilled many years of virtue.  
And I would to God that men would imitate the praises of women, & wrinkled old age would perform that which voluntary youth doth offer. Wittingly & willingly I thrust my hand into the fire. Many countenances will frown, many arms will be spread abroad, and angry Chremes will rage with his foaming mouth. Many great personages will be incensed against my Epistles: the whole company of Nobles will thunder out, and say I am a witch, that I am a seducer, worthy to be banished from all civil common wealths. Let them add, if they will, a Samaritan also, that I may acknowledge my Lord's title.  
Surely, I do not divide the daughter from her father Neither do I say that of the gospel, Suffer the to bury the dead. For whosoever believeth in Christ liveth, and whosoever believeth in him, ought surely to walk, even as he walked. Honour your father, but so, as he severe you not from your true father. So long acknowledge the link of your blood, how long he acknowledgeth his Creator. For otherwise David will presently sing unto you: Hear O daughter, & see, and incline thine ear, and forget thy people, and the house of thy father: and the King will desire thy beauty, because he is thy Lord, thy God, and thy King.  
O great reward of forgetting one's Father! The King will desire thy beauty: because thou hast heard, because thou hast seen, because thou hast inclined thy ear, & forgot thy people and the house of thy father; therefore will the King desire thy beauty, and will say unto thee: Thou are all fair, O my Dear, and there is no spot in thee. What thing more fair than the soul, which is called the daughter of God, and seeketh no foreign ornaments? she believeth in Christ, and with this ambition she goeth to her spouse, having the same to her Lord, and to her spouse.  
What miseries marriage have, you have learned in marriage itself: and you have been filled with that which you longed for, even unto loathsomeness. Your laws have tried most bitter choler, you have cast out those sour & unwholesome meats, you have eased your boiling stomach. Why will you yet throw in again that which once was hurtful unto you? The dog returneth to his vomit, and the sow again to her wallowing in the mire. The very brute beasts, & restless birds, do not fall the second time into the same snares & nets.  
Do you fear least the family of the Furij be extinguished, and lest your father have not a babe by you, which may creep in his bosom, and beslaver his neck? What, I pray you? have all which are married, children? And those children which they have, do they always answer to their kindred? Yea surely Cicero's son did resemble his father's eloquence: and Cornelia your Auncestresse, an example of honesty and fecundity, had much joy of the Gracchis her sons. It is ridiculous to hope of a certainty for that, which both many have not had, & have lost when once they had it.  
To whom will you leave so great riches? To Christ who cannot dye. Who shall be your heir? he which is also my Lord. Your father will mourn, but Christ will rejoice; your family will be sorrowful, but the Angels will be joyful. Let your father do what he will with his substance: you are not his, by whom you were borne, but his by whom you were borne again, and who redeemed you with an exceeding great price, even with his blood.  
So far, old good S. Hierom. Where you see what esteem he maketh of Widowhood, yea in a young, noble, and beautiful Lady. And no less doth he in another Epistle of his to Marcelia, commending the courage and resolution of Blesilla a young & Noble widow also. Thus than he writeth to Marcelia of Blesilla her sickness.  
Abraham is tempted in his son, & is found more faithful. joseph is sold into Egypt, that so he may feed his father & brethren. Ezechias is terrified with his death at hand, and dissolved into tears, hath his life prolonged for fifteen years. Peter the Apostle is afflicted, with our Lord's passion, and weeping bitterly, he heareth; Feed my sheep. Paul a ravening wolf, and another young Benjamin is strooken blind in a trance, that he may receive his sight: and being compassed with a sudden horror of darkness, calleth him Lord, whom before he persecuted as man.  
Even so now, O Marcelia, we have seen our loving Blesilla thirty days continually to have been tormented with the burning of an ague, that she might learn to reject the delights of that body which shortly after is to be consumed with worms. To her also came our Lord jesus, and touched her hand, and behold she arising, now serveth him. She savoured somewhat of negligence: and being tied with the bands of riches, she lay in the sepulchre of the world. But jesus groaned, and being troubled in spirit, cried out: Blesilla, come forth. Who arose when she was called, and being come forth, now sitteh at the table with our Lord.  
Let the jews threaten and swell, let them seek to murder her who hath been raised up again; and let the only apostles rejoice. She knoweth, that she oweth her life unto him, who did restore it. She knoweth that she embraceth his feet, whose judgement lately she feared. Her body lay almost dead: and death approaching did shake her gasping members. Where were then the helps of her kindred? where were then the words full of vanity? She oweth nothing unto thee O ungrateful kindred, which dying to the world is revived unto Christ. Who is a Christian, let him rejoice: he that is angry, showeth that he is no Christian.  
A widow loosed from the bond of marriage, needeth nothing but perseverance: But doth the course garment offend any person? let john offend him, than whom, amongst the sons of women there was none greater: who being called an Angel, baptised our Lord himself, for he also was clad with a Camels skin, and girded with a girdle of hair. Do gross meats displease them? nothing is more gross than locusts. Let those women rather offend Christian eyes who with varnish and colours paint their eyes, and cheeks: whose plastered countenance deformed with overmuch shining, doth resemble Idols. Who if they happen for want of heed to let fall a tear, it trickleth down in a furrow: whom not so much as the very number of their years can persuade that they are old: who with other folk's hair set forth their head: and paint out in aged wrinkles their youth forespent: who finally in presence of many nephews are trimmed like trembling girls.  
Let the Christian woman blush, if she force the comeliness of nature, if she make provision for the flesh unto concupiscence, in which according to the Apostle, whosoever are delighted, cannot please God. Our widow before was very carefully dressed: and all the day at the glass she studied what might be amiss. Now she confidently saith: but we beholding the glory of our lord with face revealed, are transformed into the same image, from glory unto glory, as of our Lord's spirit. Then the maids did plat her hair, and the harmless head was wringed with frizzled tops: but now the untrimmed head knoweth this to suffice, that it is covered.  
Then did the very softness of feathers seem hard, and she could scarce lay in the raised beds: now she riseth betimes for to pray, and with her shrill voice preventing the others, in singing Alleluia, she is the first which beginneth to praise her Lord. She kneeleth upon the bare ground, and with often tears that face is purged, which before was defiled with painting. After prayer, there are sung psalms: & the feeble neck, and wearied knees, & sleepy eyes, for the earnest fervour of the mind, can scant obtain any rest. The mourning gown is least fouled, when she lieth on the ground. The course pantoffle affoardeth the price of gilt shoes unto the poor: the girdle is not beset with gold & precious stones, but of woollen, and most pure, because of the simplicity, & such as may rather straiten the garments, then adorn them.  
If the Scorpion enuyeth so good a purpose, and with flattering speech persuade again to eat of the forbidden tree; instead of a shoe, let him be crushed with a curse; & whilst he dyeth in his poison let him have this answer: Go after me Satan: which is as much to say, as Adversary; for he is the Adversary of Christ, and an Antichrist, whosoever is displeased with the precepts of Christ.  
I pray you, what have we done like unto the Apostles, that they are so offended? They forsake their aged Father with their ship and nets: the Publican riseth from the customhouse & followeth our Saviour: The disciple which desired to return home, and bid friends farewell, is forbidden by our Master's voice. The burial of a Father is not allowed, & it is a kind of piety, for our Lord to be void of pity. We, because we go not in silks, are esteemed Monks, because we are not drunk, neither open our mouths unto dissolute laughter, we are cal-called grave and melancholy. If our coat be not gorgeous, we strait hear that common Proverb: He is an hypocrite, and deceiving Grecian.  
Let them use even yet more rude scoffs; and carry about with them men stuffed with fat paunches. Our Blesilla will laugh, and not disdain to hear the reproaches of croaking frogs, whereas her Lord & Master was called Beelzebub.  
Hitherto S. Hierome. And there might be here set down many of his Epistls of the same subject in praise and commendation of the Crown and Merit of Widowhood, if this little treatise were capable thereof, or that it were our intention to make hereof a great volume. And therefore we will content ourselves at this time with some brief Advertisements of his, concerning the same subject.   

CHAP. V. Advertisements to Widows, out of the same S. Hierome  
MANY are the Instructions & documents, which the ancient Fathers, have set down for virtuous & devout Widows. And first of all we will produce what we find written by S. Hierome aforesaid in diverse places of his works, in the briefest manner we can, not to overweary the Widdow-Reader.  
As those Widows (saith S. Hierome) who when they were married, did only study to please their husbands: so let those, who are now freed from carnal marriage, seek and study only to please God, whom they have chosen for their spouse in place of their former husbands.  
As Widows whilst they were joined to the world, did use the vanity of the world: so let them now being joined to god, banish from their hearts all vanities.  
As Widows, whilst they were married in the world, studied how to nourish and pamper their bodies, for the bearing of children, & supporting the burden of Marriage: so now let them keep sobriety, and bring their body into servitude, and subject the same to the spirit, thereby to be able to serve their second spouse Christ jesus, in their sacred and spiritual Marriage.  
Let a Widow be so much the more a lover of Chastity; by how much all her actions, words, and works, may savour of purity.  
Let her never be alone, as near as possible, with any man, that she need not be ashamed, whensoever she is seen to converse with another.  
Let her always avoid the company of vain, idle, and sensual persons; especially of Widows that should be so given: nor so much as permit any such to come near unto her.  
Let her take great heed never to detract, or murmur, or speak evil of any man. Let her also avoid those who use to murmur, and permit them not upon any occasion to speak evil of any person in her presence, to the end that those who visit her, may be edified by her virtuous comportment.  
She must also have a great care of her honesty and reputation, of which she ought to be always so jealous, and fearful, that her speech, her face, and all the actions of her body, yea her very garments may demonstrate the same; to the end that no occasion be given to others, not so much as to think the contrary of her.  
By how much more young she is; by so much the more ought she to be grave, and venerable in all her actions.  
Let her not take too much pleasure, or delight in singing, especially of songs; but let her recreate herself honestly with those of her own house and family.  
Let her always have at hand, some book of devotion; & let her have often recourse unto prayer, which is the readiest way to drive away all vain and evil thoughts, which the Enemy may put into her mind.  
And for that, the flesh hath continually combat with the spirit, let her use abstinence, and other mortifications, to subdue the same, according to the counsel of her prudent Ghostly Father.  
As Anger and Choler is natural oftentimes to a man: so never to be overcome therewith is most proper to a Christian. Let the widow therefore take great heed thereof.  
Let her always have before her eyes the examples of Indith, and Anne the Prophetess, widows, who continually night and day employed their time in prayer, fasting, and virtuous exercises. For which God gave to one of them so much grace and valour, as to overcome and cut off the Devil's head, figured in that of Holofernes; and to the other, to be the first widow who should embrace, and receive the Saviour of the world in her arms, and thereby made partaker of diverse divine secrets.  
Let her consider that her soul, is the daughter of God, & therefore she ought not to use any strange or fantastical ornaments to adorn her body; but let all her study and care be to adorn her soul, as it becometh the daughter of God,  
She must not content herself to have begun any thing well, but she must study how to end it well: although S. Paul began to do evil, and ended with good; and judas chose began to do well, but ended in evil.  
To what purpose should there be colours & vernice used, to paint the face of a Christian? Such an ornament of the body becometh not one, that serveth Christ, but rather one who serveth Antichrist. And if any look towards heaven with such a face, Christ will not know them, since they have changed that shape which he gave them.  
Why do we promise one thing, and do another? And why doth the tongue praise Chastity, & the body exercise Impurity?  
It is a very great virtue, & worthy to be sought after with great diligence, care, and watchfulness, to wit, to be born in the flesh, & not to live according to the flesh.  
If S. Paul feared, saying: I do not the good that I would, and therefore I do bring my body into servitude. Which of us is there, who can be assured in this case?  
If David and Solomon, the familiar friends of God, have been overcome, by the temptations of their flesh: who is he, that will not fear to fall, walking upon so slippery an ice?  
Let a widow continually think of doing seriously the will of God, that she may be worthy often to hear that saying of our Saviour in the Gospel: Not those who say lord, lord, shall enter into the kingdom of heaven, but those who shall do the will of my Father which is in heaven. And that also which he said in another place: Why do ye call me Lord and Master, and do not the things I command you to do? And again: He that doth the will of my Father, is my brother, my sister, and my Mother.  
Moreover God saith by his Prophet: The Son honours the Father, and the servant the Master: But I am your Father, and where is my honour? I am your Master, and where is my service? Whereby it is manifest that whosoever doth not the will of God, nor loves him as a Father, nor serves and fears him as a Lord and Master, is (as holy David saith) for that he is a sinner, & hath done evil.  
Labour, that thou mayst be rich: but so, as the poor may gain thereby. And it willbe most pleasing to God, if thou give what thou canst possibly spare to the poor.  
Whensoever a widow takes her repast, let her think on the poor, if she be of ability; at least let her give what she can, according to her riches, or poverty. And let her also think at this time, that by and by after she must fall to her prayers, or read some good spiritual lesson, or exercise herself about some other devout and pious work.  
Whilst a Widow hath means, let her make unto herself friends by Alms; that when the same is wanting, and all spent, they may receive her into the everlasting tabernacles.  
Give unto all those that shall demand of you, if you be able, and specially to those who be good. Cloth the naked, feed the hungry, and visit the sick.  
Every time that you stretch forth your hand, to give to the poor, remember that it is jesus Christ to whom you give: and behold, how your sweet lord, and Saviour beggeth, to lay up riches for you, against you have need.  
Think often that within a short time, you are to dye, and leave this world; and so, you shall have little list to think of a second worldly marriage.  
Carry yourself so, in the government of your house and family, that all may acknowledge you for their Mistress; and also reverence you for your holy and virtuous life.  
Fly all sorts of persons, that have any suspicion of an evil name; it is not enough to say, My Conscience is clear I care not what others say of me: but take you away all occasion from others of thinking ill, whereby God may be in any sort offended.  
Seek first of all the kingdom of heaven purely, and all other things necessary shall be given unto you abundantly.  
A Widow ought to fly all inordinate delights of the sense of Tasting: and for this cause, God would not have honey to be burnt in his honour in the church, but oil, which comes from the bitter Olive-tree, and is of an unpleasant taste.  
S. Paul did chastise and afflict his body diversely, that he might not become reprobate. And who will warrant a young widow for her Chastity, if she continually fill her belly with variety of delicate viands?  
It is not possible, that any one now adays should be exempted from the obliquy of men's tongues, since it is become, as it were, a kind of pastime among the bad, to speak evil of the good: but a false bruit is soon past; and this present life of ours, doth give us witness of our life past. If any speak ill of thee, amend thy fault, and the rumour will quickly cease.  
Nobility, Beauty, young Age and Riches, make widows amiable unto every one; And how many more enemies they have to fight against, for the conservation of their Chastity; so much more great shall be their reward and recompense, if they manfully resist and overcome.  
Fly the company of those widows, who are widows not in will, but of a kind of necessity; as also those who live in such sort, that they may seem not to have lost their husbands.  
God did not send a widow riches to be idle, or to spend the same unthriftily, but rather to the end she might labour the more, especially with her own hands, and to have daily something to give thereof to the poor.  
Have continually before your eyes, and in your memory, this sentence: That which you would have to be done unto yourselves, do you the same unto another.  
Do not easily believe evil of another, for this is the property of a light & giddy mind, which for this reason is seldom in quiet.  
Do not regard that which another praiseth in thee; but weigh and ponder the same well with thyself, & in thy own conscience.  
Speak little, and not without necessity, & thou shalt avoid a number of sins and imperfections.  
Esteem nothing more amiable, or precious, than Humility which is the keeper & guardian of all other virtues. And know, that there is nothing which makes thee more regarded of God and men, than Humility, our sweet Saviour saying: In whom shall I repose or rest, but in the humble?  
This Humility must not be exteriorly feigned, nor in words only; but truly perfect, and in the heart: for the Pride, which is turned into Humility, is extreme deformed: and the vices with are covered over with the veil of Virtue, are insupportable, & odious in the sight of God.  
Do not prefer thyself, before another, either for that thou art Noble, Rich, or Fair, or for any other exterior ornament of thy body: but rather esteem thyself the more base and abject, thereby to be truly greater in the sight of God. For we are all borne of the same parents Adam & Even, and all redeemed with the self same blood of jesus Christ.  
Do not regard the conditions of persons, but their affections: for their manners and carriage make them as well base, as noble. It is true liberty, and nobleness indeed, according to God, not to be a slave to sin. Who hath been more famous or illustrious then S. Peter, who was even but a poor Fisherman? Who among women hath been more noble than the B. Virgin, who was nevertheless espoused but to a poor Carpenter? To this Fisherman, God notwithstanding gave the keys of Heaven: and this humble Virgin was made worthy to be the Mother of God himself, and her spouse S. joseph his Foster-Father.  
Have some convenient & retired place in thy house whither thou mayst repair often to talk & trait with God alone, as well about that which belongeth to thyself, as to thy family.  
Content thyself to have lost the first degree of Virginity; & that by the third, thou art come to the second: to wit, that by the endeanour of marriage, thou art come to the continency of Widowhood.  
Many women whilst their husbands are alive, make vows of Chastity & are continent. And shall not others who are freed from their husbands, and are become widows, much sooner perform the same?  
God gave thee a husband, and God hath taken him from thee again, & thereby made thee free from the servitude of men. Do thou therefore tender him due thankes by thy chaste and virtuous living in widowhood  
Let the young widow, who cannot (or rather will not) live chaste, rather take a husband, than the devil.  
You know by experience how many troubles cares & anguishs of mind marriage draws with it: Now that you have vomited up all the bitterness thereof, wherefore will you be again caught with the same? The bird, that hath once had her foot in the limetwigs, will take heed for coming there again, I trow.  
Make a Virtue of Necessity: and leave not a thing certain, for an uncertain if you be wise.  
Take heed of the counsels of your Nurse, and others of your house and family, for that they do always set before your eyes something that may please you, and that may turn to their own profit & commodity.  
If in doing well your Father, or carnal friends be heavy and grieved, your Spouse Christ jesus will rejoice: And if your family weep, the Angels will sing.  
You do not so much belong to those of whom you were borne, as to him of whom you were regenerate, & borne a new; redeemed by his precious blood and death.  
Let the young Widow, if her stomach be weak, use a little wine; but let her take heed of meats that be hot of nature.  
A Heathen women once said, He that had my first love, was my husband: and he that hath taken it away, let him keep it with him still in his grave. If an Infidel did so much dispraise and dislike a second marriage: what shall be expected that a Christian widow should do?  
All these sayings are of good old S. Hierome: in gathering whereof I have been the longer, for that I hope they will be pleasing & comfortable to widows. Now let us see a little what S. Augustine will say unto us, concerning the same subject.   

CHAP. VI Documents for Widows, out of S. Augustine.  
THE widow that hath Children, aught to bring them up, and instruct them in the fear of God. And this must be her principal care. Neither ought she so much to glory that she hath children, as that she hath indeed good and virtuous children.  
If she resolve to keep her dowhood, let her give thanks to good, who hath by his holy inspiration, put this resolution into her heart, & let her in all things praise his holy Name.  
Let her not despise those who have not the intention to remain widows: but let her know, that it is a special gift of God; and that he gives it to whom he pleaseth, and in diverse manners.  
Let her employ as much time to please and serve God, as she hath done to please and serve her husband: and by how much the more she shall please him, by so much more shall she be happy.  
Let her seek to please God with the beauty of her soul, as she hath done before to please the world with the beauty of her body: to wit, with her humility, Chastity, wisdom, love etc.  
In place of carnal & worldly pleasures, let there succeed spiritual, to wit, prayer, reading, good thoughts, good works, frequenting the Sacraments, hope of eternal life, elevation of the mind to God, & continual giving of thanks to his diuin Majesty. These and the like are the true delights and pleasures of a true and virtuous Widow.  
Let her have a special care, that the love of riches, and Honours succeed not in place of the love of her husband. For many have there been who have vanquished and overcome the lascivious wantonness of the flesh, and yet have been themselves overcome with covetousness: and have loved riches so much the more disordinately, by how much they have repressed the concupiscence, & desires of the flesh.  
Let her exercise herself in all true virtue, as well in her young age as in her old; & as much as her health and ableness of body will permit.  
When she loves God with her whole heart, all kind of labour and toil seems sweet and light. And if it seem pleasant unto a hunter, to follow a wild and savage beast, with so great labour, toil, yea and danger of his life, to take him: what should it seem unto a soul inflamed with love, to take pains for the getting of God himself?  
Let not a Widow, though never so rich, noble, fair, yea and though she have never so fair an issue of children, for this cause rejoice; but account herself as one desolate in this world, not relying upon any other consolation, but wholly upon God; esteeming herself but as a pilgrim upon earth, banished into this world from her heavenly Country, & subject to many perils, and miseries, a great way distant from eternal happiness, & most uncertain ever to attain thereunto: And therefore let her lament with King David, & S Paul, who had the like thoughts and cogitations.  
If she do abound in riches, yet let her not set her affection thereon. And above all things, let her contemn covetousness and avarice, the holy Scripture saying: There is nothing more pernicious than covetousness, nothing more wicked than the love of money; since that for money the Covetous man will sell his own soul. And the Apostle saith: That covetousness is the root of all evil. Our Saviour also in the Gospel telleth us. How hard a thing it is for those that be rich to enter into the kingdom of heaven: And that a Camel, shall enter more easily through a needle, than a richman into the Kingdom of heaven. By riches are understood all earthly things, and goods, disordinately affected, or sought after.  
When a widow hath done her devotions, let her never be idle; let her take in her hand either wool, or flax, let her card, let her spin, let her wind the yarn that others have spon, let her twist it, let her see there be no fault in the work, and if there be any let her mend it, & do what is necessary. Being thus continually occupied, the longest days will seem very short & pleasant: For the soul that is idle is full of bad desires, as the holy Scripture insinuateth. And nothing can be so precious in the sight of God, as to give to the poor the labour of her own hands.  
Let a Widow take heed of adorning or attiring her head with pearls, jewels, or precious carcanets, nor use frizeled hair; for these be the true signs of hellfire: but let her seek another sort of precious stones, and wear them, to wit, Humility, Fear of God, and other virtues; to the end, she may buy therewith that inestimable pearl & margarite, Christ jesus the spouse of the soul.  
Finally let a Widow use discretion, maturity, & prudence in all her actions: let her consider who she is, & who he is to whom she hath consecrated her Widowhood; to the end she may obtain his earthly benediction for herself, and her children in this world, & life eternal in the next.   

CHAP. VII. divers memorable Examples of true Widowhood.  
WE have spoken already of the Famous and glorious Widows judith, and Anne the Prophetess, before the coming of Christ. Let us now set down some other examples. And first of all occurs that most noble and illustrious Roman Widow Paula, of whom S. Hierome writeh, That so soon as her husband was dead, contemning the pomps & pleasures of the world, even in the midst of so great wealth and abundance of riches, chose the state of perpetual Continency in widowhood.  
Blesilla likewise renowned for her beauty, wealth, and honour, her husband desceasing, & she being left a young and noble Lady, chose the holy State of widowhood, by which she became renowned to all posterity.  
Melania was no less praiseworthy, who when her husband being dead, & not as yet buried, she caused the bodies of two of her sons (of very great hope and expectation, a little before also deceased) to be brought unto her husband's body, where after extreme weeping, sighing, & drowning of herself almost in tears, and even loathing as it were marriage for the cares, troubles, & torments that it brings, without any longer deliberation, consecrated herself unto God, by vowing perpetual Widowhood.  
Eufrasia likewise a Roman Lady is not inferior to the above named, whose husband dying, she being in her young & flourishing age, fair, noble, rich, contemned a second marriage, whereunto she was as solicited by the Emperor himself. And so dimissing her servants and retinue, retired herself into Thebais, where she lived most Saintly in perpetual widowhood.  
The same did Elizabeth daughter to the King of Hungary, who being deprived of her Lord and Husband, presently contemned the pleasures of the Court, and vanities of the world, giving herself wholly to the service of poor, sick, & needy people; not enduring that any man besides jesus Christ, should be called her Spouse, which she truly acknowledged in the poor.  
The noble and most worthy example of Constantia daughter to Constantine the Great, Emperor, is admirable: who whilst her husband was yet living, deserved to receive the crown and merit of Continency. For that her Father the Emperor marrying her to Halicarnus Captain of the Roman Army, she first persuaded him to be a Christian, afterward to give over the wars, to lay aside his purple, and finally for the love of jesus Christ, to vow perpetual Chastity.  
The same did Chunegundis wife to Henry the Emperor, who persuaded him also to live in perpetual Chastity, as she had vowed to do; whereby they both became Saints of God's Church, renowned to all posterity.  
Neither must we pass over in silence the most worthy and noble example of Galla daughter to Simmachus a Consul of Rome, whose husband deceasing, and she left a young and beautiful widow, was so assailed with infirmities, that her body became full of botches and sores. She consulted with her Doctors, who all agreed, that if she would be cured, she must marry again. Whose counsel she so much disliked, that she said, She would rather endure the same all the days of her life, yea death itself, then marry again: which purpose she truly observed most Saintly in holy Widowhood to her dying-day.  
Ania also another Roman Lady, and widow of great worth and nobility, young, & fair, her husband being dead, which he had enjoyed but a small while, was earnestly solicited by her friends to a second marriage, which she utterly refused. Being by them demanded the cause why, she said. If (quoth she) I should marry again, & find a good huband like to my former, I should live continually in fear to lose him by death: and lest I should chance to light upon a bad husband, I will not adventure upon such a disgrace. An act and purpose surely wise, and grave, worthy to be considered attentively by widows, that desire to live out of danger.  
As nobly and prudently did Olimpia of Constantinople, disciple of S. john Chrysostome, and the widow of Nebridius Perfect of the Army, a man of most noble Renown, who having been married but twenty months only, was exhorted by Theodosius the Emperor to marry again, since she was both young, fair, noble, rich, learned, and held of ever one for a virgin. She made this Answer. If my Lord the Emperor (quoth she) would have me to marry again, why did he so soon deprive me of my husband (for he was slain in the Emperor's wars) who was so agreeable to my nature, and mine to his? But because his Highness knows me to be unfit for a married Estate, it seems he hath quickly delivered me from that servitude: and made me print in my heart the delight of Continency in widowhood.  
And let no man marvel that the continency of widowhood is so much recommended to Christian women, seeing that among the Gentills, specially the old Romans, the same was so greatly honoured, that when a widow died, her head was adorned with a Crown of Continency, and to carried in solemn triumph to her grave.  
The said Romans did also attribute another honour to the Continency of Widowhood, which was, That on the wedding day, there were no women suffered to come near, much less to touch the Bride, but only such as had been the wives of one husband, to wit, such as had been but once married; commanding all that had been twice married (yea though they were Widows) to keep aloof of, as profane, impure, and foretelling of an evil fortune to the happiness of marriage.  
They did moreover account it a sign of great intemperance in any woman, to marry more than once. And for this cause one Portia a Noble Lady being in company of other Matrons and Dames upon a time; & understanding that one of them had been twice married, said unto her: Madam, The happy, and chaste woman never marries but once. A saying worthy of a most prudent and wise Lady. And conform to this was that most laudable fact of Cornelia, daughter to Africanus & wife to Tiberius Gracchus, who when her husband was desseased, refused a second Marriage with King Ptolomey, accounting it an act of too great Intemperance so to do.  
And of no less praise & commendation was Continency in Widowhood, held amongst the ancient jews, in the old Testament whereof before we have set down the Examples of judith & Anne the Prophetess, and so needless to be here again repeated.  
The chaste Continency also of that holy and virtuous Widow of Sarepta, is not unknown, to whom Meal & Oil never wanted during the time of that great famine, till by god's commandment it rained again upon the dry and withered earth, whereby the same became so moist and fertile, as it filled the Country's round about with all abundance.   

CHAP. VIII. Of the works of Mercy, Devotion, Courage, and Constancy of widows. And of the Mantle, and the Ring.  
AMONGST many, this is not the least, nor last pious Consideration, that in all Countries of Christendom, the noble works and monuments of widows are yet extant. Nor shall we need at this time to travail out of our own Island of England, to view the same.  
For it is well known, that there is scarce any City, Town, yea or Borrough thoughout all England, without some monument or other, of pious widows.  
For how many goodly Hospitals, Almshouses Free-schooles, yea some famous Churches also have you seen built, and endowed with sufficient rents, & revenues by widows? How many Highways, Bridges, Wells, Crosses, have been made, and exect by pious Widows, for the increase of devotion in the people, and for the good of their own souls?  
What Prayers, I pray you, what Mortifications, Temperance, Night-watchinges giving of alms, have the devout Widows of our Country in former times (and now a days very many also, but yet not comparable to the former) exercised, for the love of God; taking a true delight therein in their most chaste Widowhood, to serve their spouse Christ jesus, whom they had chosen instead of their deceased husbands?  
How many of prime Nobility have we had, in our Country, that have contemned second marriages? And if we should recount all, we should perhaps surpass the greatest part of Christendom basides, in that kind: some entering into Religion and becoming Nuns, yea great Saints also; & others exercising works of mercy at home among the poor, to the great comfort of the distressed.  
And to begin with Queens, how many I pray you, have we had in our little Island, that after the death of their Lords, have set aside all pomp and vanity of the world, utterly refusing a second marriage, and have either voluntarily shut themselves up in Cloisters, there to spend their days in prayer and contemplation with God; or else have retired to some private place, continually exercising themselves in devotion and meditation of heavenly things.  
Before the Conquest our Island was more fertile in this kind, as being nearer to their primitive fervour, & that in few ages, then it hath been ever since. For within the compass of 500 years, there have been above thirty Queens, that our Histories do make mention of, to have made themselves either Nuns in Monasteries as is above said, or else have lived privately at home, continuing in their Chaste widowhood to their dying day.  
Of the blood Royal, and other Noble families, the number is far greater; neither will it be to our purpose in this place to recount them all. Only this I note, that the greatest part of the foresaid Queens (besides others of noble families) were many ages ago accounted Saints, & for such acknowledged throughout Christendom; and many Churches, Altars, and Monuments of sanctity erected in their honour, and their very Names famous to all Posterity. For to omit S. Helen the Empress, a British Widow, and Mother to Constantine the great the first Christian Emperor, we have S. Ermenild & S. Ermenburge Queens of Mercia, or middle Englishmen; S. Algive mother, and S. Wilfride wife to king Edgar the first Monarch of England; S. Edilburge, & S. Ethelwide Queens of the Westsaxons; S. Eadgith, S. Ethelburge, S. Chineburge, S. Ealflede, S. Audery Queens of Northumberland; S. Osith Queen of the Eastsaxons; S. Sexburg Queen of Kent; S. Hereswide Q. of the Eastangles; S. Agatha, widow of Prince Edward surnamed the Outlaw; S. Margaret Queen of Scolland, Maude the Empress etc.  
All these, and very many others, were most eniment in piety & devotion, both in their widowhood, and continency: yea some of them vowed chastity their Lords and Husbands yet living, as S. Edilburge Queen of the Westsaxons, & S. Audery Queen of Northunberland; at whose bodies and relics it hath pleased God to show wondrous signs, and work many Miracles to testify the same; whereby they have been ever since, and still are honoured for Saints throughout the world.  
It was an ancient custom in our Island (and the same continueth in some parts of Germany until this day) that in time of war, plagues, famine, or of any public necessity, there were in many Cities and Towns a certain number of widows ordained to watch & pray continually, night and day, in the Churches, by their turns or courses, one or more together: because it was held, that their prayers were of more efficacy, and power with Almighty God, to assuage his wrath, than the prayers of other common people, as persons dedicated wholly to his service, by the observation of Continency, in their Chaste, and Holy widowhood.  
Neither is the true Valour and Constancy of devout Widows, in our Country; less to be praised and admired; since in that kind also we have gone beyond many other Nations, especially in these later days, when as their noble and heriocall Examples hereof have made them famous to posterity; whether we respect their courage & constancy in suffering both loss of goods & imprisonment for their faith and religion, as glorious Confessors; or else the sheeding of their blood in testimony of the same, as triumphant Martyrs.  
For upon some of these widows hath God bestowed an invincible courage and fortitude, joined with an admirable patience in suffering for the Catholic Cause, not only imprisonment of their bodies, but loss also of goods and fortunes, to their wholly undoing in their temporal estates in this world, that they might receive a more plentiful reward and merit in the world to come. And what Catholic in England is there, that cannot witness the same sufficiently?  
Upon others, hath sweet jesus, of his infinite love, and superabundant Charity bestowed a more high and supereminent gift, not only in suffering, as is v, loss of goods & liberty in this life; but also to seal the same with their dearest blood, for his Names sake, Honour, Faith, and Religion. And this not upon the meanest sort, but even upon some of the Blood Royal of England; as is well known in the Lady Margaret Plantagenet widow, countess of Salisbury, and daughter to the Duke of Clarence, in time of K. Henry the 8. & in the Sovereign Lady Q. Marry of Scotland, Widow, and mother to our Sovereign that now reigneth; upon the devout widows also Ms. Marg. Clitherow at York, Ms. Anne Lyne at London, & others, in the late reign of Q. Elizabeth: All giving their lives for the constant profession & defence of the Catholic Faith, & thereby made worthy of a crown of a Martyrdom, in their holy widowhood.  

Of the Mantle, & the Ring.  
IT was also an ancient custom in England, (which I have not read to have been practised in other Countries) for widows to wear a proper, and peculiar upper garment, called a Mantle, by which they were known, and distinguished from other people.  
This Mantle was a long, loose Garment, which covered them all over, & did touch the ground, made of black cloth ordinarily, though others, who were more noble, used them of stuff, yet always black; signifying thereby that they were be accounted as dead to the world, & to spend the rest of their days in mourning for their own sins, & the sins of others, for whom of their Charity they did pray.  
It seems that this custom was in use in our Island long before the Conquest, above 900. years ago. And the first that I read of, to have brought in the same, was S. Theodore Archb. of Canterbury, sent into England by Pope Vitalian, about the year 660. And a little after him again, by S. Adelmus Bishop of Sherborne amongst the Westsaxons, who lived in the year of Christ 709. of whom it is recorded, that he gave hallowed Mantles to diverse, both Virgins & Widows who had vowed Virginity & Continency: after the taking whereof, it was not lawful for them to marry, under pain of grievous sin.  
Afterwards, the same became more frequent, & was ordinarily used throughout England, even until this last age of Schism & Heresy in the same. At the receiving whereof, were used diverse pious and godly Cerimonyes: to wit, that such widows, as had for a certain number of years, lived in Continency & widowhood (after the death of their first husbands only) & well proved themselves therein, received from the Bishop, a hallowed Mantle, kneeling before the high altar, in the Church, in time of solemn Mass; as also a Ring of Gold, or Silver, made plain and round, like to a wedding-Ring, which was also hallowed. And this Mantle was put about their necks, by the Bishop himself, he pronouncing in the mean while, a short prayer; as also the ring upon their fourth finger, with a prayer likewise pronounced by the Bishop. After which, receiving the Bishop's blessing, was song Te Deum laudamus, in thanksgiving; & the widow thus adorned (with a veil also over her head) was led home to her house by two grave matrons, and afterward held and reputed for a sacred person, all the days of her life.  
Nor after this, was it lawful for her ever to marry, or to fall from this her pious purpose, without a most grievous sin, & other Ecclesiastical punishments ordained for the same, having once received that hallowed Robe, & Ring, as a pledge of her faith made to her Celestial spouse Christ jesus, by so public and solemn a Ceremony of his Church  
And we read, that about the time of K. Henry the first, a widow was severely punished by the Bishop, for marrying, after she had received the Mantle & the Ring in the manner above said. Whereby it seemeth, that the custom was to make some vow of perpetual Continency to the Bishop, at the receiving thereof; and thereby became subject to Ecclesiastical power, & punishment also, if she trangressed, or sacrilegiously violated the same.  
FINIS.