become rich as the Apostle witnesseth fall into temptation and the snare of the deuill and into many vnprofitable and hurtfull desires which send them head long into damnatioÌ„ destruction for couetous desire is the roote of all mischeife Marriage doth comonly force men headlong vnto this desire for al meÌ„ would make their children rich leaue them a large inheritance so that deseruedly also for that cause that state of life is not to be greatly desired which maketh all our paines and cares most commonly not only vnprofitable for our welfare but also dangerous and hurtfull vnto vs if it be not auoyded Yet it followes not from hence that wedlocke is euill for neither Riches or Honnors be euil but good which God also sometymes bestoweth vpoÌ„ vs for the reward of some good deed or other and in tymes past haue beene promised also to those few who obserued the law but it is dangerous I say to loue such pleasures and delights to follow them and to imploy al our endeauors onely in attayning of them since they are but base meane and do hinder the loue and desire of things eternall intaÌ„gle the minde in many snares In like manner though Matrimony of it selfe be good and ordeyned by God yet it drawes with it many cares and troubles which through humanie frailty hinder the health of the soule that it leades men secretly into many sins and oftentimes vnto eternall damnation Thus much of the humaine affectioÌ„ out of which many men inclyne vnto Marryage The spirituall affection is when Parents desire to haue children to the end that they may instruct them in the feare of God that they may teach them to serue him that they may increase the number of the faithful that by them many deeds of deuotion may be done that God may be honored by them and the like these affections rise not out of nature but out of diuâ—ne inspiration and are worthy of a man as he is a Christian. Whence I confesse that Parents who with this kind of affection desire to haue yssue and bring them vp as aforsaid do merit greatly before Almighty God the wife also who with such a spirit desireth Marriage shal be saued by the bearing of children And in this manner the wordes of the Apostle are to be vnderstood 1. Tim. 2. But yet it seemes 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 c. She shal be saued by doing the office of Marryage and endeauouring to haue children for so the Greeke text doth import as the learned do teach So likewise to the Romans cap. 4. 5. 11. AbrahaÌ„ is sayd to be the Father of those that belieue by hauing 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 aduersity The same is confirmed by the words which the Apostle addeth Saluabitur c. She shal be saued saith he by the bearing of childreÌ„ if she perseuere in faith in loue in holynes with sobriety therefore he attributeth the cause of saluatito fayth to loue c. not to the procreation of children yet I confesse also that this very deed is meritorious likewise if it be done as we haue sayd out of spirituall affection but it is otherwise if it be done out of humaine only Moreouer if this estate and the offices thereof be chosen performed with a spirituall affection neuertheles single life is much better and more meritorious both because it remoues innumerable occasions of distractions imperfections and sinnes by which the estate of Matrimony is hindred in the offices of deuotion and also because it affoardeth coÌ„modity of conuersing dayly with God and of being attent to diuin matters Wherefore a Virgin oftentymes may merit more in one day then a marryed woman in many monethes CHAP. VII Of certaine thinges to be obserued in this Estate TO the end that Virgins may the better preserue this treasure obtayne their scope and purpose more at larg by which they haue so straitly bound themselues vnto God and vndertaken this estate holy Fathers haue prescribed certaine things to be obserued First in their apparell secondly in their exercises thidly in the vse of their riches and wealth lastly in their conuersation As for their apparell it must not be costly but decâ—nt and graue without any kind of vanity or curiosity without pride also or any secular ornaments such as may represent the state wherein they liue and the forsaking of the world by which euery man that sees them may know that they are Virgins and haue an intent neuer to marry For by this meanes they shall auoyd all importunityes and troubles which suiters are accustomed to vse and besides this they shall preuent many other inticements to the breach of their intent S. Cyprian in his booke 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 honor of the Attire and apparell being ioyned with modesty She must not only be a Virgin really but also she must be knowne and be belieued to be such a one so that no man who seeth her who is a Virgin may haue any doubt whether she be so or no. For why should she go adorned or attyred as though she had or would haue a husband let her rather feare to please any if she be a Virgin neither let her seeke her owne danger since she preserues her selfe for a better more deuout purpose c. Neither ought a Virgin to be delighted with the shew of her owne beauty or to take a glory in her owne person or comlynes since she hath no resistance or war against any thing so much as against the flesh nor any more obstinate enemy to ouercom theÌ„ her own body Afterwards he alleadgeth some who excuse theÌ„selues for their Riches and Nobility for which respects they thinke that it is conuenient for them to go more richly attyred whose excuse he refuteth at large shewing in what thinges they should imploy their wealth To their habit also belongeth a Veyle with the which it is meete that a Virgin should be couered when she goeth abroad least either she might see that which were not befitting or her countenance should be perceaued of others For how many I pray you haue there beene in the world who only by sight haue either perished themselues or killed others In so much that they must take principal heed of their eyes And Tertullian hath written a particuler Treatise vpoÌ„ this subiect of virgins veyling and couering their heads which he iudged to
of damnation they could not marry againe besides that euery act of Concupiscence yea and the very marriage it self was iniury against Christ for so much is signified in these words After they haue liued licentiously in Christ that is to say after they haue liued lasciuiously and luxuriously wroning our Sauiour Christ to whome they had bound themselues by vow and were become espowsed to him at length also they will not sticke to marry After this manner the CouÌ„cell of Carthage the 104. Canon and S. Chrysostome vpon 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 haue made vow to Almighty God of perpetuall Chastity for that without being guilty of eternall daÌ„nation they can neither marry especially with an intention to consummate nor otherwise enioy carnal delight which also is the opinion of all the Fathers who interprete this place to be of promise made vnto God by the vow of Chastity Finally wheresoeuer holy Scripture commendeth Virginity it speaketh in generall neither is it to be restrained vnto those alone who liue in Monasteryes And all rewards and priuiledges of Virginity there rehearsed belong vnto all holy Virgins as in the 3. chap. of the Booke of VVisedome Faelix est sterilis c. happy is she that is barren and vndefiled which neuer knew any impure bed she shall haue fruite in the behoulding of soules that are blessed c. Apoc. 14. It is granted only vnto Virgins sequi Agnum quocumq ierit to follow the Lambe wheresoeuer he goeth and to sing that new Hymne in Isay 56. To Eunuches which keep Gods diuine Commandements is promised an euerlasting name and a high place and a degree in the Citty of Almighty God Some will obiect that that place of the Apostle 1. Tim. 5. saying Volo iuniores nubere c. I would haue the younger sort to marry to bring forth Children and keep house c. makes cleare against that which we haue sayd To this I answere that it is not to be vnderstood of all Widdowes that are young but only of those which cannot liue continent and are not otherwise obliged by any vow for it is better that such should marry then liue incontinent and giue scandall to the vnfaythfull as the Apostle insinuateth in the same place Also the holy Father S. Chrysostome in his 15. Homily vpon the 1. to Timothy affirmeth that the Apostle speaketh there of such widows who being freed from the yoake and gouernement of their husbands liue dissolutly become idle pratlers wanton curious running vp and down to their neighbours houses the like And it is manifest out of the text it selfe that the Apostle speaketh of such when he sayth Volo c. I would haue the younger sort to marry S. Ambrose also in his booke of VViddowes explicateth S. Paul Pro remedio suasit nuptias c. he perswaded Marriage as a remedy but not prescribed it as a choice S. Hierome in his 8. Epistle to Saluina asking Cur nuptias Paulus indulserit c. Why did S. Paul fauour Marriage Presently he addeth I am quaedam c. Some haue already declined after SathaÌ„ whereby we may vnderstand sayth S. Hierome that these speaches rather signify a helping hand to be lent to those that are fallen then the reward of a crowne to those which stand firme See then sayth he what these second Marriages be which are yet to be preferred before the condition of a Brothell-house for some haue declined after Sathan therefore a young Widdow which cannot or will not containe her selfe let her rather take a husband then the diuel So S. Hierome Out of which it appeares that it is not conuenient for all young Widdowes to marry but onely such who are subiect to the vices aboue named to wit in whome there is manifest danger of Incontinency or which cannot liue chast or will not vse meanes to do it CHAP. II. The same is proued by examples out of holy Scripture and the custome of the Church most frequently practised from the first beginning of Religion euen vnto these dayes FIRST of all doth here present her selfe our blessed Lady as guide and Author of this Iustitution who liuing in the world at her owne command and free from being subiect to any other reseruing also her proper goods vowed vnto God perpetuall virginity this either before or immediatly 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 thinke most probable then she contracted not marriage afterwards of her owne accord but rather moued thereunto by diuine ReuelatioÌ„ by which also she was assured that there should be no danger to loose her virginity and that her husbaÌ„d also should binde himselfe by the like vow of Chastity wherfore she neuer consented neither expresly nor in effect to any matrimoniall Act. For albeit that in the contract of Marriage there is power giuen to the husband ouer his wiues body yet by this reuelation she was assured that it should in her neuer actually take effect And as she for her part had chosen to preuent it so likewise her husband should preseÌ„tly do the like But if she made her vow after Marriage it is to be sayd that she contracted Marriage not with an absolute consent to consumat the same but in such manner as she referred her selfe wholy to the prouidence of Almighty God relying altogeather vpon his diuin will and pleasure Moreouer it is most manifesty probable that our Blessed Lady had vowed Chastity out of these wordes of S. Luke Qâ—omodo fied istuâ— c. How shal this com to passe since I know not man that is to say how shall I conceiue a Sonne that cannot know Man because I am bouÌ„d 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 Sauiour S. Augustine in his booke of holy Virginity cap. 4. S. Bernard in his fourth sermon super missus est c. do teach and reason it selfe doth likewise manifestly conuince For otherwise her obiection to the Angell had beene to no purpose since it might haue beene answered vnto her Now thou shalt know man and conceaue Therefore her obiection I know not man is the same that I cannot know man euen as he who hath vowed to abstaine from flesh or wine being inuited sayth I eate not flesh I drinke not wine I frequent not banquets c. An innumerable multitude of Virgins presently followed the example of our B. Lady in so much that one howse to wit of Philip the deacoÌ„ had 4. daughters remayning virgins as it is manifest out of the Acts of the Apostles Chap. 21. who also were indued with the spirit of Prophecy as it is there said which as S. Hierome witnesseth in his Epistle to
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
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
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