any other spirituall Exercises These I do intreat by the bowels of Christ Iesus that they will no longer imploy the gifts and graces which they haue receaued frō our Lord to the honour and seruice of the world to the end they may haue their reward in heauen and not on earth There is another sort of widdowes also who make a firme purpose and deliberation to conserue and keep their chastity serue God with all their hart of these there are two kinds One who cannot separate themselues from their children or other parents either for the charge they haue of thē or because they cannot so wel liue alone or for some necessity or charity in gouerning their family and these although they be not wholy free from the world nor are dedicated to the seruice of God notwithstanding al the paynes and labours they take they doe it principally for the loue of God of whom they shal be rewarded with life euerlasting These Widdowes are not any to be remoued or drawne away from this kind of life but are according to S. Paul greatly to be honoured and esteemed The other kind are those Widdowes who desirous to serue God may commodiously separat thēselues from their parents friends or family and be more free to attend to prayer and other deuout exercises yet they will not thorough a kind of pufill animity or little courage or els for compassion to their friendes 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 widdowes are the true worthily so called Widdowes who dispatching themselues of al worldly impedimēts do attend only to the seruice of God cōtemplating him and meditating on him day and night And these are placed in a more quiet and peaceable Estate then any of the others aboue named and are entred into the right and direct way of perfection In this Estate liued that Holy Widdowe Anne the Prophetesse recorded by S. Luke who is sayd to haue serued God in fasting prayer remaining night and day in the Temple And if such Widdowes who haue a desire to liue vertuously cānot match or come neere to S. Anne yet let thē come as neere vnto her as they can So as I conclude that the true Widdow is she who not only conserues her Chastity in the world but also whatsoeuer she doth she doth it purely for the honour and seruice of Almighty God And for that euery widdow doth not know how to exercise her selfe in the truly seruing of God vnlesse she know the scope and end therof I purpose heere to set downe briefly in what manner she is to do the same CHAP. II. Of the Intention and Exercise of a true VViddow VVHEN a Widdow hath well considered of her Estate firme purpose to serue God it is necessary that first she vnderstand what is the end scope of this kind of life that conformably therto she may addresse all her workes and actions The first and principal end then is that not onely Widdowes but euery Christian also ought to liue wel and in the feare of God whome she must loue more then her owne soule and therefore she must labour that by al her endeauours actions the name of God may be euer blessed praised Christian fayth and religion aduanced and honoured This belongeth more to Widdowes then to many others who consequently must be mortifyed and of a chast and pure life For that they hauing lost their carnall Spouses they ought to seeke for no other but their Spouse Christ Iesus So as a truely deuout Widdow ought so to inflame her hart with the zeale of Gods 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 zeale seek and procure her owne saluation considering that she is not alwayes to remayne in this world because it is ordayned for al men once to dye and then of necessity to go either to heaue or to intollerable torments in Hell or Purgatory And therefore hauing as it were lost and forgone all the Consolations of this transitory world she must force her self to get conserue those that be celestiall and euerlasting CHAP. III. Documents for VViddowes out of S. Paul SAINT Paul wryting to Timothy sayth Honour VViddowes He meaneth such Widdowes who liue vertuously according to the rule of Widdow-hood that is to say to gouerne wel their families not only their children or their kinsfolkes but also their subiects instructing them in good life manners and vertue and when it is needfull to reprehend and correct them Secondly he sayth That Widdowes ought to hope in God to trust in his mercy in him alone to seeke for Comfort and consolation hauing dayly their mind eleuated in God in al humility praying often and imploring his diuine ayde to preserue them from all euill to forgiue them and all sinners their sins to replenish them with his gifts and graces and lastly to guide them to eternall felicity Thirdly he sayth That a VViddow entertayning worldly carnall consolations passing her dayes in mirth ioylity vanity is accompted for dead For although she liue according to the body yet is she dead according to the spirit nor can she once do any good or meritorious work worthy of heauen Fourthly he commandeth widdowes That they should be irreprehensible in all their words and deeds that is to say that in all their actiōs they giue good example that they keep themselues not only from cōmitting of mortal crims but euen from the least veniall sinnes that may be Whence it followes that if they liue vertuously hūbly in feare and vigilancy it may be said of them as it was said of Iudith that most noble and deuout widdow That neuer was there foūd any man who spake euill of her Fifthly he sayth That the Widow ought to think vpon those things that belong vnto God to the end she may be holy sanctifyed in body and spirit c. CHAP. IIII. The prayse of VViddowhood out of S. Hierome SAINT Hierome amongst the rest of Ancient Fathers is not the last nor least that hath praysed widdowhood nay I may say he hath exalted the same aboue many if not aboue all the rest And to begin first with an Epistle of his to Furia a Noble yong Lady and widdow of Rome thus he wryteth vnto her in cōmendation of the crown of Widdowhood You desire in your letter and humbly intreate me that I will answere you or rather write vnto you in what manner you may liue conserue the crowne of widdowhood without any blemish of the honour of your good Name My mind reioiceth my bowells do daunce my affection doth leape because you desire to be such after your husbands death as your mother Titiana of holy memory was a long time her husbād liuing Her praiers and deuotions are heard She hath obtained
the condition of man linked vnto a wife to wit that it is lawfull to haue but one neither to be so separated from that one that whiles she liues he may take another it is better not to marry incurre such a seruitude To whom our Lord replyed approuing that which they had sayd Non omnes capiunt c. al apprehēd not this speach but only such to whome it is giuen for there be those who haue made themselues Eunuches for the kingdom of heauen c. He who can vnderstand this let him vnderstand it Heere our Lord spake of single life in generall commending the same also in those who liue in the world first when approuing the answere of his aforesayd Apostles who then thought not of liuing in Monasteryes or being Religious he sayd Non omnes capiunt c. All apprehend not this word as though he should haue sayd you rightly infer that it is not conuenient to marry but few there be who vnderstand a thing of so great high a Mystery Secondly when distinguishing three sorts of Eunuches he sheweth that those do greatly please him who haue made themselues Eunuches that is to say who haue exempted themselues from Marriage for the Kingdome of heauen To wit that being thereby made more free from the burthen of such a clogge they may runne the faster vnto it and enioy it more safely and aboundantly Thirdly when he saith He that can vnderstād this mystery let him vnderstād it as if he should haue said I cōstraine no man but exhort al for it is a great benefit to abstaine from mariage for the kingdome of God Therefore he who hath so great a courage that he hopeth he shal be able to aprehend imbrace so great a good let him not neglect it Wherefore since our Lord did not only cōmend this state in generall but also in particuler according to which the apostles vnderstood him which might haue been practized at that tyme it followeth manifestly that the same is commendable and most acceptable vnto God being practised also by those that liue in the world Neither can it be said that our Lord spake not of the vow of Chastity but onely of the simple purpose and vse therof for to be made an Eunuch is not only to abstaine from Mariage but also to bereaue ones selfe of al ability therof and of all other carnall pleasure which is done in effect also by the vow of Chastity For euen as the corporall making one an Eunuch cuts off all sufficiency of carnall act or delight So likewise the spirituall making one an Eunuch which is effected by the vow of chastity disinables al morall faculty so farre that we may not vse any such delight lawfully making it morally impossible as it is incompatible with Iustice to do it For what we cannot lawfully do may be absolutely said that we cannot do and is said to be iustly impossible From whence it is that holy Fathers vsually out of this place of Scripture proue the vow of Chastity because a spirituall making one an Eunuch cannot be otherwise effected then by vow See S. Augustine in his booke of holy Virginity cap. 30. S. Hierom in his book against Iouinian and vpon this place of S. Matthew cap. 19. The same is cleerly proued out of the Apostle 1. Corinth 7. where he greatly prayseth singlenes of life professed in diuers manners of estate and obserued also in the world and in priuat howses for as then Monasteryes were not yet begun Dico innuptis c. I speak both to the vnmaried to Widdowes that it is good for thē to remain in that estate as I haue also done And againe I would haue al be as I my selfe that is I desire that all should be continēt as it wil appeare out of that which follows De Virginibus c. As for those that are virgins I haue no expresse commission to them from our Lord but I giue them Counsell to wit that they remain in their Virginity as hauing obteyned mercy of Almighty God to be faithfull c. And againe Si nupserit virgo c If a virgin marry she sinneth not but such notwithstanding shal haue the tribulation of the flesh that is to say many troubls cares and afflictions c. Againe Igitur qui c. Therfore he which giueth a virgin in mariage doth well but he which doth it not doth better Also Beatior erit c. she shal be more happy if she remaine so still to wit vnmarried according vnto my aduice for I think that euen I my selfe haue the spirit of God In al these places the Apostle comends the loue of Chastity and Virginity euē in the world and in priuate howses as it was obserued at that tyme. For in Ancient tymes when the faithfull were most deuout many followed the aduice of our Sauiour in such manner as they had then oportunity to do it as is manifest out of the Acts of the Apostles where many hauing sould their goods bestowed the money in common imbraced pouerty It is very probable therfore that there were a greater nūber of those who imbraced Chastity then others both because that vertue was more noble and profitable and also because there might be many poore folks which had not goods and possessions to sell or if they had yet perhaps could not sell them all which notwithstanding might professe Chastity Neither is it to be doubted but that many obliged themselues by vow thereunto since they imbraced it out of a desire of perfection and zeale to please Almighty God And it is more perfect a great deale to keep it with an entire resolutiō then only with an vncertaine and mutable purpose Finally also because they imbraced it out of the motiue of our Sauiours owne aduise and commendation therof and that which our Sauiour cōmended was the voluntary making of themselues Eunuches which is effected by vow as hath bin said before The same is collected also out of the Apostle 1. Tim. 5. Adolescentiores viduas c. Take none of the younger sort of widowes c. which is meant that they should not be admitted into the function or ministery of diaconisses or into the number of the Alumnae or Pupills of the Church Cùm enim c. for that saith S. Paul after they haue liued licentiously in Christ at last also they will not sticke to marry frustrating their former Faith that is they will breake the vow of Chastity which they had made before for the word Fayth is taken in this place for Promise or obligation dew by promise as for example to give ones Faith is to giue ones promise to keepe fayth is to keepe promise to frustrate sayth giuen before is to breake promise and a promise made to God is a vow From hence it is manifest that it was a custom in the primitiue Church for Widdowes also to vow Chastity so that without a mortall sin being guilty
things that are made vselesse to the Sex for the kingdome of God Hitherto S. Cyprian S. Basill in his booke of true Virginity saith Virginity is certainly a great and excellent thing which maketh a man incorruptible like vnto God himselfe but it passeth not from our bodyes into our soules yet being the propriety of an incorporeall nature keeps also our bodyes incorrupt with a pretious integrity c. Virgins haue before hand indewed themselues with that which by deuine vertue must be perfected in vs at the Resurrection for liuing heere like vnto Angells they neither marry nor are marryed but are both in vertue of minde integrity of body equall vnto Angells The same Father explicating also the words of the Prophet Esay 56. of Eunuches he wryteth in this manner Pro humano nomine c. Insteed of a humane name sayth our Lord I will giue them a name of Angells which are immortall that they may haue heauen and the fairest part therof to remaine in and that dwelling in the most beautiful seate of heauen that is to say in my house within the inclosurs thereof they may receaue not only the nature of the Angells and the honour of perpetuall succession being sufficient of themselues to continue an eternall succession of their kind in themselues for life euerlasting but also that they may haue a principall place amongst Angells and a name indeleble which for the great splendour in their beauty shall neuer decay c. S. Gregory Nazianzen in his Verses in the prayse of Virginity singeth thus Salue Virginitas c. Haile Chastity the guift of only Heauen Parent of a purelise by whom are giuen Our greatest goods part euen of Christ and one That 's to celestiall spirits companion Nor euer knew of vnchast bed the touch For God himselfe and his faire Quire are such S. Iohn Chrysostome in his booke of Virginity the cap. 2. sayth Virginity so much excells marriage by how much heauen doth earth and Angells mortall men And againe in the 12. chap. Humanity since it is inferiour to those happy spirits the Angells as farre as it is able striueth to attaine vnto their perfection And how Angells marry not nor take to them wiues no more doth a Virgin Angels wayting alwayes about the throne of Almighty God do serne him so doth a Virgin Wherefore S. Paul calls them away from all cares that they may continually imploy themselues in the seruice of God without hauing wherewithall to be distracted Againe 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 betweene these two where he sayth the one thinketh on matters belonging vnto God the other on matters belonging to the world S. Ambrose in his first booke of virgins saith Nec immerito c. deseruely hath virginity deriued from heauen the manner of her life since it is in heauē that her Spouse hath his dwelling place This clowde passing thorough the Ayre Skyes Quires of Angells themselues hath found out the word of God euen in the bosome of God the Father and hath filled its bowells therwith For who is it that hauing found so great a good will leaue it For thy Name is an oyntment powred out wherfore yong virgins and maides haue loued thee and taken thee vnto them Finally that is not my saying Because those which neither are nor wil be marryed shall be as the Angells of God in heauen Let none therfore meruaile saith S. Ambrose further that they are cōpared to the Angells of God who are lincked and vnited in the God of Angells c. Let vs compare therfore the cōtents of marryed women with the lowest and least happines 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 beene deliuered of by so much the greater haue beene the panges paynes which she endured Let her reckon the ioy which she hath of her children and withall she may count likewise the troubles which they haue caused her She marryeth and weepeth what wise vowes are these which so sodenly must be repented c. Againe Yow haue heard all yee that are mothers in what vertues in what order and discipline yee ought to bring vp your childrē that you may haue some of your owne by whose merites your owne sins offences may be forgiuen A Virgin is one to whom God hath giuen her to be so and therefore she is his guift she is the reward of her Parents c. A virgin is the oblation of her Mother by whose dayly sacrifice Gods diuine power is appeased S. Hierome in his first book against Iouinian cap. 1. Ideoplus amat c. Therefore our Sauiour Christ loueth Virgins the more because of their owne accord they giue 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 giue that which they are compelled vnto And afterward Grandis fidei est c. It is a worke of great fayth and much vertue when the Temple of God is most pure to offer it entierly as a burnt-sacrifice vnto our Lord and according to the Apostle to be holy aswell in body as in spirit S. Augustine in his booke of holy Virginity cap. 13. sayth Virginall integrity is an Angelicall portion and a perpetuall meditation of incorruptibility in a corruptible body Let all fertility of body giue place vnto this and all continency of marryed persons yeild vnto it for the former is not in our owne power the later liueth not in eternity The liberty of our will extendeth not vnto bodily fruitfullnesse Matrimoniall Chastity is not found in Heauen They certainely shall haue some reward aboue all others in that generall immortality who haue already growne in their flesh somwhat that is not fleshly Wherefore they are much ouerseene who thinke the good commodity of this cōntinency not to be necessary for the kingdome of heauen but onely for the present world wherein we liue In which last wordes he conuinceth Iouiniā the heretiks of our tymes who with him teach that Virginity is only conuenient to auoyd worldly troubles S. Fulgentius in his 2. Epistle to Proba cap. 9. Dicimus à sanctis nuptijs c. We affirme wheras those marry who cannot liue continent that holy Virginity as farre 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 heauenly excelleth earthly that which is holy more holy mortall marriage marriage immortall the flesh the spirit weakenes strength the fruit of a trāsitory issue the fruite of a braunch euerlasting tribulation security vnsetlednes of mind tranquillity a good which is momentary and ful of troubles excelleth that which is better 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
whom not so much as the very number of their yeares can perswade that they are old who with other folkes hair set forth their head and paint out in aged wrinckles their youth forespent who finally in presence of many nephews are trimmed like trembling girles Let the Christian woman blush if shee force the comelinesse of nature if she make prouision for the flesh vnto concupiscence in which according to the Apostle whosoeuer are delighted cannot please God Our widow before was very carefully dressed and all the day at the glasse she studied what might be amisse Now she confidently saith but we beholding the glory of our lord with face reuealed are transformed into the same image from glory vnto glory as of our Lords spirit Then the maides did platte her hayre and the harmeles head was wringed with frizeled tops but now the vntrimmed head knoweth this to suffice that it is couered Then did the very softnes of feathers seeme hard and she could scarce lay in the raysed bedds now she riseth betimes for to pray and with her shrill voice preuenting the others in singing Alleluia she is the first which beginneth to prayse her Lord. She kneeleth vpon the bare ground and with often teares that face is purged which before was defiled with painting After prayer there are sung psalmes the feeble neck and wearyed knees sleepy eyes for the earnest feruour of the mind can scant obtain any rest The mourning gowne is least fouled when she lyeth on the ground The course pantoffle affoardeth the price of gilt shoes vnto the poore the girdle is not beset with gold pretious stones but of wollen and most pure because of the simplicity such as may rather straiten the garments then adorne them If the Scorpion enuyeth so good a purpose and with flattering speach perswade againe to eate of the forbidden tree insteed of a shoe let him be crushed with a curse whilest he dyeth in his poyson let him haue this answere Go after me Satan which is as much to say as Aduersary for he is the Aduersary of Christ and an Antichrist whosoeuer is displeased with the precepts of Christ. I pray you what haue we done like vnto the Apostles that they are so offended They forsake their aged Father with their ship and nets the Publican riseth from the custom-house followeth our Sauiour The disciple which desired to returne home and bidd friends farewell is forbidden by our Maisters voice The buriall of a Father is not allowed it is a kind of piety for our Lord to be voyd of pitty We because we goe not in silkes are esteemed Monks because we are not drunke neither open our mouthes vnto dissolute laughter we are cal-called graue and melancholy If our coate be not gorgeous we straight heare that common Prouerbe He is an hypocrite and deceauing Grecian Let them vse euen yet more rude scoffes and carry about with them men stuffed with fat paunches Our Blesilla will laugh and not disdaine to hear the reproaches of croking frogges whereas her Lord Maister was called Beelzebub Hitherto S. Hierome And there might be heer set downe many of his Epistls of the same subiect in praise and commendation of the Crowne and Merit of Widdowhood if this litle treatise were capable therof or that it were our intention to make heereof a great volume And therfore we wil content our selues at this tyme with some briefe Aduertisementes of his concerning the same subiect CHAP. V. Aduertisementes to VViddowes out of the same S. Hierome MANY are the Instructions documents which the ancient Fathers haue set down for vertuous deuout Widdowes And first of all we will produce what we find written by S. Hierome aforesayd in diuers places of his works in the briefest manner we can not to ouerweary the Widdow-Reader As those Widdowes sayth S. Hierome who whē they were marryed did only study to please their husbands so let those who are now freed from carnal marriage seeke and study only to please God whome they haue chosen for their spouse in place of their former husbands As Widdowes whilest they were ioyned to the world did vse the vanity of the world so let them now being ioyned to god banish from their hartes all vanityes As Widdowes whilest they were marryed in the world studyed how to nourish and pamper their bodyes for the bearing of children supporting the burden of Marriage so now let them keep sobriety and bring their body into seruitude and subiect the same to the spirit thereby to be able to serue their second spouse Christ Iesus in their sacred and spirituall Marriage Let a Widdow be so much the more a louer of Chastity by how much all her actions wordes and workes may sauour of purity Let her neuer be alone as neere as possible with any man that she need not be ashamed whensoeuer she is seen to conuerse with another Let her alwayes auoyd the cōpany of vaine idle and sensuall persons especially of Widdows that should be so giuen nor so much as permit any such to come neere vnto her Let her take great heed neuer to detract or murmure or speake euill of any man Let her also auoyd those who vse to murmure and permit them not vpon any occasion to speake euill of any person in her presence to the end that those who visit her may be edifyed by her vertuous comportment She must also haue a great care of her honesty and reputation of which she ought to be alwayes so iealous and fearefull that her speach her face and all the actions of her body yea her very garments may demonstrate the same to the end that no occasion be giuē to others not so much as to thinke the contrary of her By how much more younge she is by so much the more ought she to be graue and venerable in all her actions Let her not take too much pleasure or delight in singing especially of songs but let her recreate her selfe honestly with those of her owne house and family Let her alwayes haue at hand some book of deuotion let her haue often recourse vnto prayer which is the readiest way to driue away all vayne and euill thoughts which the Enemy may put into her mind And for that the flesh hath continually combat with the spirit let her vse abstinence and other mortifications to subdue the same according to the coūsell of her prudent Ghostly Father As Anger and Choller is naturall oftentymes to a man so neuer to be ouercome therwith is most proper to a Christian. Let the widdow therfore take great heed therof Let her alwayes haue before her eyes the examples of Indith and Anne the Prophetesse widdowes who continually night and day imployed their tyme in prayer fasting and vertuous exercises For which God gaue to one of them so much grace and valour as to ouercome and cut off the Diuels head figured in that of Holofernes and to the other