THE TREASVRE OF VOWED CHASTITY in secular Persons Also the WIDDOWES GLASSE VVritten by the RR. Fathers Leonard Lessius and Fuluius Androtius both of the Society of Iesus Translated into English by I. W. P. Permissu Superiorum 1621. TO THE HONORABLE AND RIGHT vertuous Gentlewomā Mrs Anne Vaux HONORABLE AND RIGHT VVORTHY The constant report of your vertuous life in the State whereof this little Booke entreateth hath inuited me to entitle the same vnto your Name in particuler which was written for the profit of all in generall who haue a true desire to imbrace the State of vowed Chastity and yet remaine in the world among secular persons If the subiect seeme new or strange to any I doubt not but hauing attentiuely read considered the seuerall passages therein they will remaine abundantly satisfyed For it was no part of the Authors intention who is knowne to be famous both for learning and piety thereby to derogate frō other Stats of life but rather by shewing the good commodity which may proceed by imbracing of this those that be more perfect in themselues might heerby be the more honoured and reuerenced of all Neither indeed is there any thing at al proposed in this ensewing Discourse which hath not been practised in the Primitiue Church by persons of both sexes for that cause so much admired and extolled by the auncient Fathers of those dayes Howsoeuer the same may seeme not to haue beene in some later ages so much in vse and therefore thought now behoofefull to be again renewed to our memory in these tymes of so great necessity for the spirituall good of soules and increase of Charity now halfe 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 vncertaine if the same be imbraced with that sincerity of hart and vertuous manner of life as it ought wherein I know your selfe to haue made good proofe these many years by reaping a plentiful haruest of the fruits and heaping vp a masse of Treasure against the comming of your heauēly Spouse to present him withall to the vnspeakeable comfort and consolation of your soules eternall Happynes To this little Treatise I haue adioyned the WIDDOVVES GLASSE the which I humbly intreate you to present in my Name to your two most worthy Sisters who for the long constant most exemplar professiō of that noble and worthy state of chast Widdowhood may seeme to clayme a iust Title therunto 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 wil be more grateful comming through your handes who are so neere a kin vnto them both by Nature Grace seeing Virginity and Widdowhood haue euer been accounted Sisters and betroathed to the same Eternall Spouse Christ Iesus Accept then Right worthy Gentlewoman these few sheets of paper by me translated out of Latin as a future earnest of som better gift wherwith I intend to present you ere it be long And in the meane tyme among the many of your pious and deuout exercises forget him not who will euer remaine Your deuoted seruant I. W. THE GOOD AND COMMODITY Of the state of life which some professe liuing in the world and vowing Chastity THERE be not wāting in these our dayes amongst secular persōs very many as well Widdowes as Virgins who aspyring to perfection haue a desire as farre as they may conueniently to sequester themselues from the troubles and incombrāces of the world thereby to imploy their mindes more freely and securly in the seruice of God For whome notwithstanding to liue in Monasteryes either it is not so cōuenient or els grounded vpon sufficiēt reasons they may be otherwise resolued For the wayes manners of seruing God are diuers those who cannot aspire to the highest most perfect are not therefore constrayned to content themselues with the meanest least noble Wherfore many there be who liuing in the world reiecting the vanity of rich and costly apparell and taking a plaine simple habit consecrate their Virginity to Almighty God and auoyding the conuersation of secular persons as much as they may do imploy thēselues wholy in the offices of Charity and Deuotion Yet neuerthelesse because there be not wanting som who I know not out of what zeale carpe at the Institution of such manner of life I am for this respect wonne at the intreaty of a special friend to declare out of holy Scripture and ancient Fathers in what degree such kind of life in the Catholike Church is to be esteemed for the satisfaction of whom in a matter of such importance and so much pertayning to the good of soules I haue purposed to handle it in eight little Chapters following where in the first it is proued out of holy Scripture that this kind of life is pious and laudable In the second the same is proued by Exāples out of holy Scripture and Ecclesiasticall historyes In the third the same is conuinced by the Authorityes of holy Fathers In the fourth the same is confirmed by Theologicall Arguments In the fifth the same is also confirmed out of the good commodity which ensue of Chastity The sixt contayneth a solution to certaine obiections made concerning the merits of Marriage Chastity The seauenth setteth downe certaine admonitions aduices to be exactly followed in this estate The eight sheweth that this manner of life is truly and properly called an Estate CHAP. I. VVherin it is proued out of Scripture that that kind of life wherin some Men or VVomē liuing in the world leauing of costly apparrell vsing plain and modest attire doe vow Chastity is laudable and meritorious before God THERE be many in this age who vsing ouer much the liberty of their owne Iudgments disallow of this kind of life yet by what reasons or vpon what grounds they are moued so to do besids those which Iouinian the ancient heretike those also of his coate euen in these tymes hath alleadged I cannot imagine Neither do I think they haue any other vnles perhaps they consider the difficulties which this māner of life is subiect vnto are terrifyed with more dangers of liuing chast in this then in the state of religion For which cause they may thinke it more secure to vow Chastity in the one then in the other But neuerthelesse 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 it selfe This is euidently conuinced out of holy Scriptur wher our Lord himself Matth. 9. doth openly cōmend this Institution For first when the Apostls hearing the speaches of our Blessed Sauiour cōcerning Marriage answered Si ita est c. If such be
Demetriades was granted them as a reward of their Virginity S. Philip the Apostle before his Apostleship brought vp three daughters also wherof two remayned virgins till they were very old as Policrates in S. Hierome reporteth De Scrip. Ecclesiast in Polycrate S. Petronilla daughter S. Peter vowed virginity and for feare of loosing it obteyned soden death from Almighty God S. Tecla at the perswasion of S. Paul imbraced the same as S. Ambrose witnesseth in his second booke of Virgins S. Iphigenia daughter to the King of Ethiopia by the counsell of S. Matthew as Abdias writeth in her life Flauia Domitilla daughter to Clemens the Consull S. Peters host at Rome at the perswasion of S. ClemeÌ„t as S. Bede witnesseth in his Martyrologe the 7. of May or as it is set downe in his life at the perswasion of Nereus and Achilleus S. Valeria at the perswasioÌ„ of S. Martialis as appeareth out of his Epistle ad Tholosanos Chap. 8. S. Pudentiana her sister Praxedes by the Counsell of the Apostles or Apostolicall 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 contynued virgins in the world euen to their death and honoured their virginity with the crowne of Martyrdome Moreouer it is manifest out of S. Cyprian S. Ambrose S. Hierome with other holy Fathers that there were in those ages infinite who coÌ„secrated their virginity to Almighty God although they entred not into Monasteries but dwelt either in their Parents howses or in their owne retayning the vse of their proper goods or els liued many together in comon The same appeareth also out of the testimony of Faustus Manichaeus in S. Augustine in his 30. boke against Faustus the 4. Chap. where Faustus thus obiecteth Necvidetis hinc c. Neither do you see heere both your virgins to be noted of being deceaued by the doctrine of the Diuell and your selues to become his Prelats who contentiously alwayes incite them to this profession by your perswasions that there is almost now in your Churches a greater number of Virgins then of marryed women By which speach two things are to be noted that Bishops Prelates euery where through the whole world did earnestly incite those that were vnder their charge to the profession of Virginity and that the nuÌ„ber of those who did publikely professe Virginity was as great as those that were marryed See S. Ambrose in his 30. booke of Virgins where he sheweth the same most euidently Among these also many were very eminent and wealthy as the daughters of Senatours and Princes and many of them had wayting women to follow them when they went abroad as it appeares out of S. Hierome in his 8. Epistle to Demetriades where he also warneth such Mistresses that as they themselues go modestly in their apparell so they should cause their women of attendaÌ„ce also to auoyd vanity in their attyres see that their habits were modest and graue Besides many Fathers haue written of the attyre and discipline of Virgins as Tertullian S. Cyprian S. Ambrose S. Hierome in diuers places of their workes All which they directed specially vnto such as liuing out of Monasteryes at their owne gouernment imbraced virginity And the said holy Fathers do warne theÌ„ that they should not be seen in publique without veils and ciuilly accompanyed that they should not vse secular ornaments that they should abstaine from painting and vanity in their cloathes that they should auoyde vnprofitable meetings marryages and banquets that they should giue their almes with a pure intention to the reliefe of orphans and such as were in distresse All which things it is manifest do belong to such as are at their owne disposing and retaine their proper substance Neither haue we only examples of Chastity in single or vnmarryed folkes but also euen in those theÌ„selues which are marryed which to auoyd tediousnes I omit See Marulus in his 4. booke the 7. and 8. chap. Fulgosus in the 4. chap. Ignat. in his 6. Booke Out of which it appeares euidently that this institution of imbracing professing Chastity in the world hath beene most frequent and vsuall euer since the beginning of the Church and therefore very commendable and meritorious CHAP. III. The same is witnessed by the testimonyes of holy Fathers MERVAILOVS are the commendations which holy Fathers giue to this state of life which are no lesse referred to such as obserue it in the world then to those which professe it in Monasteryes S. Ignatius in his epistle ad Tharsenses calleth Virgins so vowed vnto God the Priests of Christ because they offer their bodyes to God as a sacrifice Eas quae in virginitate degunt c. Account saith he those who liue in the state of Virginity as Priests of Christ. S. Athanasius in his little worke of virginity about the end sayth Magna virtus continentia c. Continency is a great vertue purity is a thing worthy to be boasted of great are the prayses of Virgins O Virginity treasure inconsumable garland neuer to be withered temple of Almighty God house of the holy Ghost Margarite most pretious ouercoÌ„mer of death hell life of Angels crowne of Saints c. S. Cyprian in his booke of the habit and discipline of Virgins Nunc nobis ad Virgines sermo est c. Now speake we of Virgins sayth 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 spirituall grace it selfe the hopeful towardnes of praise and honour a worke entire and vncorrupted the image of God correspondeÌ„t to the sanctimony of our Lord the more beautifull part of Christ his flock c. And afterwards Si praemium pollicitationis c. If thou expect the reward of promise thou wilt count thy labour little Immortality shall be giuen to him that perseuereth perpetuall liâ—e is proposed a reward our Lord promiseth a kingdome preserue yee Virgins preserue that which you haue begun to be preserue that which yee shall be for great is the reward prouided for you c. That which wee must be heereafter you haue begun to be already yee possesse in present the glory of the Resurrection in the age to come yee passe through the tymes without taking infectioÌ„ from them as long as yee perseuere in Chastity and Virginity yee are equall euen to the Angells of God solide and vntoucht Virginity only endures onely lasteth for euer The first Precept S. CypriaÌ„ goeth still on of Almighty God commaunded to increase and generate the second perswaded Contynency Whilst the world was rude vnpeopled by our fertility by generation we were multiplyed grewe to the increase of mankind but now when the world is peopled and filled those who are capable of Chastity are made Eunuches spiritually after the manner of
accompanyed with ioy euerlasting These many other thinges holy Fathers haue written in the cōmendatiō of virginity by which the excellency worth therof may be beeter knowen and esteemed no one vertue or estate of life being commēded with so great affection consent of holy Fathers as this Heereupon especially in former ages an infinite multitude haue imbraced it in so much that S. Ambrose in his 3. booke of Virgins affirmeth That in the Easterne Africā Churches there were more virgins consecrated to Almighty God then wee haue men borne in our parts heere And yet notwithstanding mākind is not therby 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 louers and imbracers of Virginity there also the number of men is more great Consider how many Alexandria al the Easterne parts with the Churches also of Affrica was wont euery yeare to consecrate fewer men are heere begotten then there virgins consecrated the reason wherof is that God will not be ouercome with liberality but if the Parents offer him a Child or two he renders them eight or ten graunting fruitefullnes and fortunate Childe-bearing to such as are mothers and filling their howses with his blessing Therfore euen as faithfull paying of Tythes liberality towards the poore bringeth not pouerty since God by his prouidence prospereth and increaseth our substance maketh our fields the more fruitfull as S. Hierome teacheth Serm. 219. de tempore so the loue and affection to virginity hindreth not the world nor wasteth the number of secular Persons but obteyneth it a longer benediction CHAP. IIII. The same is proued also by reason THE errour of Iouinian was that Virginity did not excell Marriage which he meant by virginity taken absolutely and generally whether it were professed by persons liuing in the world or in Religiō He therefore who confesseth that virginity professed in the state of Religion is to be preferred before Marriage but not that which is imbraced in the world is at least halfe a Iouinianist because he is halfe of his opinion nay rather he seemes to be altogether of the same minde and really a Iouinianist because he denieth that Virginity is of it own nature better thē Marryage wherein the whole Errour of Iouinian about this matter consisted For if of it owne proper nature it were better it would followe that the same being also professed in the world would be better See S. Augustine Cap. 28. ad Quod-vult-Deum and S. Ierome in his 10. booke against the same Iouinian c. If it were not laudable and meritorious to vow Virginity liuing in the world either it should be for the great difficulty and morall impossibility of keeping their vow in that estate or els because Chastity is not better then marriag for no other reason can be imagined Not the former for it is an heresy of the heretikes of these our daies who for the difficulty therof affirme that such a vow is not to be made vnlesse the person know that he is peculiarly inspired with the guift of continency Not the latter for it is the errour of Iouinian aforesaid Cōcerning 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 resolue to liue chaste if he do as much as lyeth in him to obteine the same of Almighty God If there be so great difficulty to liue chaste in the world in so much that it is not meritorious for a man to bind himself therto by vow then such a vow is of it owne nature vayne of no effect to him that makes it and so he may freely breake that which is of such difficulty as seemes morally impossible But this kind of reasoning may by no meanes be admitted to wit that such a vow is of it owne nature vaine of no effect and that it may be broken without a most grieuous sin See the aboue mētioned testimony of the Apostle 1. Tim. 5. It is very commendable meritorious for yong men also remayning in the world to vow chastity yea the Church bindeth al such as haue taken holy Orders therunto Therfore 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 yonge both Maydes Widdows especially since men liue in far greater danger by means of their greater freedome of conuersation and their lesse bashfullnes togeather 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 sexe who vowing Chastity in the world do violat their vow in so much that oftentimes in a great citty for the space of many yeares you shall not hear of any such which is a signe that it is a matter more easy for women to do then for men yet we see that men do laudably take vpon them such vowes neither can they by any meanes be excused frō thē being once vndertaken If it be meritorious to keep Virginity in Religion why is it not also in the World For the circumstance of the place alters not the merit of the worke but the excellency it selfe thereof and a deuout will vnto it and this pious inclination may be had as well out of the state of Religion when a Virgin purposeth with her selfe to abstaine from Marriage and to consecrate her virginity to Almighty God that she may serue him the more perfectly that she may follow the counsell of our Sauiour Christ that she may imitate our Lord and his most blessed Mother that she may apply all her thoughts and affections to heauenly things and to the health of her soule for the excellency of the worke is equall on both sides Therfore 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 workes as to pray to fast to giue corporall and spirituall almes to chastice our body and to bind our selues by vow thereunto Then if other good works loose 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 abstaine sitting at a banquet and to be able to bridle our appetite euen in the very middest of prouocations so likewise may it be a deed of greater merit to liue chastly in the world where occasions of falling are more frequent As for example when there are lawfull reasons why such occasions might not be cōueniently shunned which otherwise they would haue willingly auoyded The state
shame and immodesty in a moment it is past and afterward rewarded with innumerable discommodityes For presently after Conception there followeth a kind of irkesomnes idle dreames giddines vnsetlednes of the head melancoly conuulsions of the hart-stringes absurd longings after meates and a generall perturbation of nature Then follow the paines of child-bearing which are both violent to the sense oftentymes endure long and to many bring death also and then the Child being borne with what great care and solicitude must it be brought vp vntill it come to be of some strength and perfection of nature How many tymes a day must it be made cleane fed made vp apparrelled laid to sleepe rockt in the cradell taken out againe to giue it suck and be held out How many times must it be flattered and intreated with faire speaches with a thousand pretty hypocrisies and flatterings to make it leaue crying or to sleepe These are the contynuall exercises of such as be Mothers and in such they are imployed not on ly 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 sluttishnes the ill sauour the weeping crying brauling which they are constreyned dayly to suffer I omit allso the cares and troubles which they haue when their children begin to grow big to be exposed to diuers chaÌ„ces of the world What great greefe they haue if it chaunce they should miscarry and dye if by euil company they should be allured to villany and dishonesty if they should proue stubborne and disobedient against their Parents if they should spend wast their Parents goodes at play drinking or at any other vnlawful game if without their Parents consent they should marry To these afflictions the whole life of all such as are mothers is always subiect for albeit the Parents be very deuout and religious yet it happens oftentymes that the children be wicked and lewd and with their misdemeanours and ill liuing torment their PareÌ„ts as wee haue examples in Adam and Cain in Noë and Cham in Abraham and Ismael in Isaac and Esau in Iacob and many of his sonnes in Dauid Amon and Absolom with infinite others therfore since sacred virginity deliuers from all this it is deseruedly to be numbred amongst the greatest benefitts that are Another commodity of virginity and single life is that it freeth the minde froÌ„ all cares of gouerning a family of increasing the stocke and wealth of their estate of marrying their children of leauing them ample Patrimonyes for of these foure things all Parents are for the most part most careful sollicitous yea commoÌ„ly their minds are so wholly addicted and giuen to such businesses as they can scarce euer thinke seriously on God or things belonging to the good of their soule These things they keep alwayes in minde in these things they spend all their thoughts and affections these things so waste and weare out all the ability powers of their mindes as they haue no strength left to consider or thinke vpon things that are eternall Greatly therfore is the misery of this estate to be pittyed for the bondage of the mynd is more hurtfull a great deale then that of the body and the losse of good thoughts is a greater domage then the losse of money The third coÌ„modity of virginity and single life is that it maketh the minde being freed from the cares and troubles of Marriage more fit prepared to serue Almighty God and procure its owne 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 c. A womaÌ„ vnmarryed and a Virgin thinketh on what belongeth vnto God that she may be holy both in body and minde There is nothing better nor more healthfull vnto our soule theÌ„ to serue God and to endeauour the obteyning of our soules wellfare To this purpose were we made adorned with these noble faculties of our soule Vnderstanding Memory and Will Wee haue not receiued these to imploy them about transitory and seruile matters without any fruit at al but to addresse them to eternall and celestiall things for our great benifit and aduantage All earthly things are to base coÌ„temptible for our minds which is aboue all visible things to fixe and exercise it selfe there about The shortnes it selfe of our life togeather with the vncertinty necessity of dying might iustly recall vs from the care of temporall matters addresse our thoghts to the solicitude of thinges eternall Whereupon the Apostle 1. Cor. 7. sayth TeÌ„pus breue est c. Time is short it remaines that such as haue wiues be as those who haue them not and those who mourne like those who mourne not those who reioyce like those who reioyce not and those who buy like those who possesse not and those who vse this world like those who vse it not for the fashion of this world passeth away c. By which wordes he teacheth vs that we should be no more affected and addicted to transitory things then as if they did not belong vnto vs. We ought to haue care of nothing so much as to auoyd eternall punishment and attaine to euerlasting ioyes for in comparison of these all the good or ill of this world ought to be of no acâ—ount So that if there were nothing but madnes practised in the world this would be the greatest to neglect the highest and euerlasting thinges to follow that which is base and transitory with so great hazard of eternall damnation Therfore as that manner of life is miserable and to be auoyded by all wise men which intangleth the mind with care of base earthly thinges howsoeuer glorious and honourable they seeme So on the contrary is that state happy most desirously to be imbraced which freeth the mind from all these cares troubles and affoardeth it commodity to meditate on heauenly things and to apply it selfe to the obtayning of its own welfare And such is single life as it hath byn shewed Neither in women only but also in men single life hath all these effectes for most of those thinges which we haue sayd before of women haue place also in men yet men in Marriage are most commonly exposed to more discommodityes and inconueniences then women because the whole care of maintayning the houshould and of the greatest busines lyeth vpon him and infinite disdaines of the wife offences iealosies suspicions coÌ„plaints and frowardnes are to be endured as S. Hierome prosecuteth it very elegantly out of Theophrastus the Philosopher in his first booke against Iouinianus whose words it seemeth heer good to set downe Fertur inquit Aureolus c. Heer is brought quoth he a little goulden booke of Theophrastus written concerning marriage in which he asketh this question Whether a wise man should marry a wife or no And
be a thing so necessary that he sayd It was no lesse then a passion of lust to a vertuous Virgin euery tyme that she exposeth her selfe to publique view to wit because that therby she with her face open casting her eyes freely about to see to be seene is easily corrupted in spirit that the very gazing it self is a signe of an vnchast mind And againe afterward The desire not to be veyled or couered is not a chast desire but admiteth somwhat that belongeth not vnto a Virgin as also the desire to delight others inbeholding her for true entyre and pure Virginity feareth nothing so much as it owne selfe yea it endureth not the eyes of other women that delight in gazing since the eyes of it selfe are farre different from such it flyeth to the veyle of her head as to a helmet as to a buckler which defendeth her it is a protection against the blowes of temptation against the darts of scandals against suspitions whispering and emulation yea and against Enuy it selfe After this put on the armor of bashfullnes entrench thy selfe within the bull warke of modesty build vp a wall for thy sex which keepeth in thyne own eyes and letteth not the eyes of others to enter Thou hast marryed Christ and deliuered thy body to him thou hast espoused the maturity of thy yeares to him Goe according to his will and pleasure it is Christ that biddeth those who are marryed to others to veile themselues much more those which are espoused vnto him For this purpose the womens attyres of Brabant are very fit which are called by them Huekes which the very noblest Matrons of that Country vse when they would not be knowne in any publike assembly Let vs now come to the exercises which holy Fathers prescribe to be vsed by virgins These are fasting prayer reading of spirituall bookes and handy-worke in the dayly vse and variety wherof they may spend all their tyme most profitably Fasting is as it were the foundation ground of al other vertues for by this the roote of many temptations and by consequence of many vices is cut of the minde is made more fit to conuerse dayly with Almighty God with great comfort fruit from whome it conceiueth all its good froÌ„ whence al Saints for the most part haue deriued the begining of a spiritual life By fasting I meane not such fasting as should weaken or impaire nature but such wherby the body becomes more healthfull the mind more quicke and the concupiscence more subiect 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 Dauid I haue humbled my soule in fasting c. And then afterwardes Fasting is not a perfect veâ—tue of it selfe but the foundation of others and is both sanctification chastity without which no man shall euer see God It affoardeth staires to such as wil ascend to the top yet if it should be alone it is not sufficient to crowne a virgins c. In which words it is to be noted that fasting is tearmed by S. Hierome Sanctification and Chastity of other vertues It is called Sanctification because it maketh others vertues florish and works their effects the better and by this meanes it sanctifieth It is called Chastity becanse it procureth cleanesse of body and hart wherin consist all other vertues without which no man shall see God And that this fasting must be moderate such as may not weaken the body but refresh quickeÌ„ the mind S. Ierome warneth vs in these words when he saith Neither do I prescribe to yow immoderate fasting or such abstinences as should be altogether without meat by which bodyes that are tender and delicate may be quickly brought out of health and grow sicke before they haue layde the foundation of this holy conuersation S. Ambrose in his first book of virgins saith that the sparing of meate and abstinence from drinke maketh a man to be ignorant of vice for it maketh him to be ignorant of the causes therof Therfore let this be rather a fast of sobriety theÌ„ affliction Prayer also vnder which is conteyned the meditatioÌ„ of heauenly things and the mysteries of our faith is principally necessary First because by this wee must obteyne dayly supply of Grace wherby we may both resist temptations and fulfill Gods diuine Commandements and perseuere to the end wherfore our Lord warneth vs that we alwayes pray to wit as much as conueniently we may and as far forth as the fraylty and necessary affaires of this world will permit vs for our perseuerance and eternall safety dependeth on Prayer Secondly by Prayer Meditation we list vp our mynd to Almighty God we place our selues in his sight and presence wee coÌ„sider his Maiesty his Power and his Wisedome his Goodnes his prouidence his Mercy and his Iustice we adore him and praise him we giue him thankes and blesse him there we deale with him about the busines of our Saluation and call to mynd all things which he hath both done and suffered for vs. For this cause especially a Virgin must abandone Marriage and secularity imbrace the state of holy Virginity according to the Apostole to wit that she may thinke of these things which belonge to our Lord that she may be holy in body and spirit that she may behaue her selfe worthily in the presence conuersation of Almighty God that she may sticke so close vnto him that she may neuer be drawn away and as our Interpreter translateth it that she may haue free leaue to beseech any thing of our Lord without hinderance Heere are delights and spirituall comforts in this consisteth as it were the Paradise of our soules by these things our conuersation is in heauen and we are made to enioy the society of Angels without these whatsoeuer we do is dry barren for all comfort and spirituall ioy proceedeth from the attentiue consideration of diuine matters From whence it commeth that those who apply not themselues with great loue and desire to Prayer and Meditation they must needs remaine dry or at leastwise they shall neuer tast the most excellent delights of the spirit By Prayer meditation the mind is exercysed and groweth zealous in the function habit of other vertues because the guift of grace is more aboundantly obteyned by it whereby the labour of vertue is made more easy and delightfull Hence the Royall Prophet saith Viam maÌ„datoruÌ„ c. I haue runne the course and way of thy commaundements whilst thou dilatedst my hartwith ioy And why because the vanity of the world the worth of vertue and the Charity of God and the reward of life to come are shewed therby vnto vs. The consideration of all which must needs greatly stir vs vp to all offices of vertue and to a diligent care of our owne
saluation Reading of Spirituall bookes also is commended by the holy Fathers and commeth very neere to the exercise of Prayer For as by Prayer we obteyne the conuersation euen of God himselfe so do we it also by reading of spirituall books Whereupon Isidorus in his 3. booke of Sentences the 8. Chap. saith Who alwayes wil conuerse with God must pray often and read much for when we pray we speake familiarly vnto God but when we read he speaketh vnto vs. And afterward be addeth that Spirituall profit also proceedeth from praying and reading Lastly handy-worke is greatly commēded for this is an especiall and beneficiall Exercise for three things The first is therby somewhat to release and refresh our minde for we cannot alwayes attend to read or pray but it is needfull to recreate our minde by intermixing of labours sometymes betwēe least we should be ouerwearyed and this is done most conueniently by outward imployments in which the mind is little or nothing at all buysied Whence it followeth that this manner of variety becommeth most gratefull to our weake and changeable Nature and hath beene vsed in all ages by men and women such as were holy and likewise it helpeth to auoyd idlenes which is especially to be taken heed of by all such as endeauour to attaine to the perfection of a deuout and holy life For as S. Ierome in his Epistle to Demetriades sayth there is nothing more hurtfull to any deuout purpose then Idlenes which doth not only omit to get new perfectiō but also wasteth that which was gotten before And Blessed Ignatius saith Otium omnium malorum c. Idlenes is said to be the beginning of all mischiefe for a minde that is not imployed is open to all suggestions and impressions of the diuell Wherby sometymes it commeth to passe as Seneca witnesseth that although the body be guiltlesse yet the mind being idle falleth into a thousande sorts of lewdnesse Wherfore it is good to be alwaies doing of somewhat and to imploy our minds about one good action or other that the diuell may alwayes find vs busy Lastly it is beneficiall for the health of our body and to giue good example also and to releeue others For no Almes is so pleasing to Almighty God no guift so acceptable as that which is earned by our owne labours S. Hierome discourseth at large of this point in his epistle to Demetriades which for breuities sake I omit It resteth now to speake of the third to wit of the vse of their Riches Holy Fathers set downe the manner at large how amongst Virgins those who are wealthy shold imploy their meanes to wit not in superfluous apparell not in banquetting and pleasures not in adorning their bodyes not in Iewels pearles rings bracelets not in rich curious houshould-stuff not in riot and excesse of brauery aboue their neighbours but in the succour releife of the poore and of such as are seruants of God S. Cyprian in his booke De disciplina habitu Viginum discourseth at large vpon this thing I will only alleadge one sentence for breuityes sake Locupletem te dicu c. Thou boastest quoth he that thou art wealthy and rich and thou thinkest that it behooueth thee to vse the riches which God hath permitted thee to possesse Do so vse them but let it be in such thinges as may concerne the health of thy soule Vse them but in that which God hath commaunded thee to vse them in which he hath shewed thee taught thee how to doe Let the poore find thee to be rich and those that are needy perceaue thee to be wealthy Put out thy Patrimony to vse into the handes of Almighty God Giue meate vnto Christ that it may be lawfull for thee to sustayne 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 vp thy treasures there where no thiefe can dig them out where no wait-layer or night-robber can breake through Purchase to thy selfe possessions but let them be of heauen where neither rust shall eate nor hayle fall vpon nor Sunne burne nor rayne corrupt thy fruites they being continuall and euerlasting free from the touch of secular abuse c. And S. Hierome in his Epistle to Demetriades sayth Consideremus c. Let vs consider how wisely Wisdome it self hath spoken Sell what thou hast To whome is this commanded To wit to him to whome it is sayd If thou wilt be perfect sell not a part of thy goods but all And when thou hast sould them what followeth Giue them to the poor not to the rich not to thy Neighbors who are wealthy not to maintaine excesse but to suffice necessity Whether he be a Priest or thy cozen or kinsman thou shalt consider in him no other respect but his pouerty Let the bowels of those that are hungry not the fat banquets of those that surfet receaue thy almes c. Yet for all this it is not the meaning of S. Hierom that if a Virgin entreth not in to Religiō she should depriue her selfe of that which is needfull for her selfe to liue on in good for but that she bestow therest which she hath superfluous for the vse of the poore that after the manner which she iudgeth to be most to the honour of God S. Cyprian before mentioned goeth yet for ward speaking to those who hauing vowed Virginity and are very rich wealthy thus But there be some rich women very wealthy who will set out and shew their store say that they must vse their owne goods Let these first vnderstand 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 spirituall diuine and heauenly which lead vs to God which with stedfast possession remaine to vs when we be with God But whatsoeuer things are earthly gottē in this world and heere to remaine within the world they must be contemned as well as the world it self whose pomps and pleasures we doe then renounce when with a better pace we come towards God S. Iohn doth exhort and stir vs vp contesting with his spirituall heauenly voice Do not saith he loue the world nor those things which are in the world If any man loue 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 passe and the concupiscence therof But he that doth the will of God abideth for euer euen as God abideth for euer Wherefore eternal diuine thinges are to be sought after and all things are to be done according to Gods will that so we may follow the footsteps of our Lord and his diuine ex-examples who did warne vs and