Christian wemen to offer vp to God the fruicts of their wombes euen before they be deliuered of them for God accepteth the offerings of a louing and humble soule and commonly giueth good successe to those holie motions and affections of good mothers at that time witnesse Saint Thomas of Aquin Saint Andrew of Fesula and diuers others The mother of S. Bernard a worthie mother of so worthie a child so soone as her children were borne took them in her armes and offered them vp to our Lord Iesus Christ and from thence foorth she loued them with such reuerence as holy vessels committed vnto her by God which fell out so happilie vnto her that in the end they became Saints all seauen 13. The children being once borne into the world and beginning to haue the vse of reason then ought their parents to haue an especiall care to emprint the feare and loue of God in their tender harts The good Queen Blaunche performed this office excellentlie well in her sonne king Lewes the Saint for she would often times say vnto him my dear child I had rather farre thou shouldst dye before mine eyes then see thee committ one onely mortall sinne Which notable saying remained so engraued in the soule of her royall child that as he himself was woont to tell not one day in all his life past ouer his head wherin he did not call it to remembrance taking all paines possible to put this diuine doctrine in practize Races and generations in our tongue are called houses and the Hebrewes call generation of children the bwilding vp of a house for in that sence the scripture sayth that God builded houses for the midwines of egypt wherby we learne that to make a good house is not to fill it with worldlie treasures but to bring vp children in the feare of God and exercise of virtues wherin no paines nor trauaile is to be spared for children are the father and mothers glorie So Saint Monica with great constancie and perseuerance straue against the badde inclinations of her sonn Saint Augustin for hauing folowed him by sea and by land she made him more happily the child of teares by conuersion of his soule then he had beene the childe of her bloud by generation of his bodie 14. Saint Paul leaueth to wemen the care of their houshold as their dutie and office for which cause manie are of this opinion that the deuotion of the wife is much more profitable to her familie then the virtue of her husband because he being not so ordinarilie within dores cannot so easilie and continuallie instruct his folk in virtue and therfore Salomon in his prouerbes maketh the happines of the whole houshold to depend of the industrie and care of that valourous and courageous woman whome there he describeth 15. It is written in Genesis that Isaac seeing his wise Rebecca barren prayed to God for her or according to the Hebrew text prayed our Lord ouer against her because he prayed on one side of their oratorie and she on the other and the prayer of her housband made in this manner was heard The greatest and fruictfullest vnion between man and wife is that which is made in deuotion to which one should exhort the other most earnestlie Some fruicts for their sowernesse are not much worthe vnlesse they be conserued as quinces others because of their tendernes cannot be long be kept vnlesse they be preserued as cherries and apriecocks So wemen should wishe that their husbands were preserued and comfited with the sugar of deuotion without which man is sower bittter and intollerable And the husbands should procure that their wiues did excell in deuotion because without it the woman is fraile and subiect to fall and wither away in virtue Saint Paul sayth that the vnbeleeuing man is sanctified by the faithfull woman and the vnbeleeuing woman by the faithfull man because in this straight bond of wedlock the one may easilie draw the other to virtue but what a blessing is it when the faithfull man and wife do sanctifie one another in the true feare of God 16. To conclude the mutuall supporting of one another ought to be so great that they should neuer be both at once angrie or moued on the sodaine Bees cannot rest in places where ecchoes or redoublings of voices are heard nor can the holie Ghost certainlie remaine in that house in which strife and debate chiding and scolding and redoubled braulings vse to be Saint Gregorie Nazianzen witnesseth that in his time married persons kept the anniuersarie day of their matrimonie holie and festiuall and I could wishe that good custom were put in practize in these dayes so that it were not with worldly and sensuall demonstratiōs of exteriour myrth but that the housband and wife confessinge and communicatinge that day should recōmend vnto God with more then ordinarie feruour the constant quiet of their marriage renewing their good purposes to sanctifie their state by mutuall loue and loyaltie taking breath in our Lord to support the better the charge of their vocation Of the honestie and chastitie of the marriage-bed CHAP. 38. THE marriage-bed ought to be immaculate as the Apostle saith that is to say exempt from all vncleanlinesse and profane filthines therfore was marriage first instituted and ordained in the earthly paradise where vntill that time had neuer been felt any extraordinarie concupiscence There is some likenes between dishonest pleasure and vnmannerlie eating for both of them regard the flesh though the first for the brutall heate therof is simplie called carnall I will declare by the one that which I would haue vnderstood of the other 1. Eating is ordained for the conseruation of them that eate as then to eate preserue and nourish the bodie is absolutelie good and commendable so also that which is requisite in marriage for generation of children multiplication is good and holie being one of the cheefest ends of marriage 2. To eate not for conseruation of life but for mainteining of mutuall loue and amitie which we owe one to another is a thing verie iust and honest and in the same sort the mutuall and lawfull satisfaction of the parties ioined in holie marriage is called by Saint Paule debt and dutie but so great a debt and dutie that he permitteth neither partie to exempt them selues from it without free and voluntarie consent of the other no not for the exercises of deuotiō which is the cause of that which hath been sayd in the chapter of holy communion how much lesse then may either partie exempt them selues from this debt for anger disdaine or fantasticall pretenses 3. As they that eate for mutuall conuersation doe it freelie and not as it were by force but rather in outward appeeraunce at least wise giue shew of an appetite to their meate so the mariage debt should alway be payed and performed franckly faithfullie as it were with hope and desire of children albeit for some occasion there were no subiecte of
poore he becometh True it is that God will pay it rēder it all againe not only in the next world but euen in this present life for nothing so much prospereth our tēporall estate as almes-giuing but notwithstāding vntill such time as God doth restore repay that which thou hast thus giuē thou remainest by so much poorer in deed thē thou wast O how holy rich is that pouertie which cometh by almes-deeds 5. Loue poore folk pouertie for so shalt thou become poore in deed because as the holy scripture teaceth we are made like the things which we loue Loue makes louers felowes equalls who is weak sayth S. Paul with whome I am not weake he might haue said likewise who is poore with whome I am not poore for loue made him like those whome he loued Yf then thou loue the poore frō thy hart thou shalt be trulie partaker of their pouertie become as poore as they But yf thou loue the poore witnesse this thy loue by going oftēn amōg them be glad to see them in thine owne house and visit them in theirs keep them companie willingly reioyce that they approache nighthee in the church in the street and els where Be poore in talking speaking and conuersing courteouslie amonge them but be richehanded giuing them liberallie of thy goods as hauing more abundance 6. Wilt thou goe one steppe farther my Philotheus cōtent not thy self to be poore but procure to be poorer thē the poore thēselues And how may that be The seruant is inferiour to his maister be thou then a seruant of the poore goe and attend on them in their beds when they are sick I say attend on them and serue them with thine owne hands be their cooke thy self and at thine owne expences be their landresse and bleacher of their linnen O Philotheus this māner of seruice is more glorious then a kingdome I cannot sufficiently admire the ardent affection with which this councell was put in practize by S. Lewes one of the greatest kings vnder the sonne I meane one oft the greatest in all kind of greatnes excellēce He waited oft times at the table of the poore whome he nourished caused three poore men almost euerie day to dine at his owne table eat him self often the reliques of their potage with such a loue as the like hath not beene seene When he visited the hospitalls of sick folk which he did verie often he serued them ordinarilie which had the most horrible and loathsome diseases as lazers cankers and such like and performed all this seruice vnto them bare-headed and kneeling on the ground considering and respecting in their persons the Saueour of the world and cherrishing them with as tender a loue as any sweete mother could doe her one child Saint Elisabeth daughter to the king of Hungary often times put her self amongst the poore and for her recreation sometimes would apparell her self like a poore woman amongst her ladies saying vnto them yf I were poore thus would I attire my self O good God Philotheus how poore were this Prince and princesse amidst their royall riches and how riche were they in this their admirable pouertie Blessed be they that be poore in this sort for vnto them belongeth the kingdome of heauen I was hungry and you gaue me to eate I was naked and you clothed me possesse you the kingdom prepared for you from the foundation of the world will the king of the poore and of kings say at his great doomes day 7. There is no man but vpon some occasion one time or other shall stand in need of some commoditie Sometimes comes a guest whome we ought or would entertaine royallie and for the present we haue nothing to receaue him in good sort withall Sometime our best apparell is in one place and we our selues in another where occasion requireth that we should goe better clothed It happens another time that all the wines of our cellars doe worke and loose their tast so that there remaine onely lowe and greene wines for our owne vse Another time in a long iourney we light vpon some cottage to lodge in where all things are lacking wher there is nether table nor chaire nor bed nor chamber nor anie to serue vs. To be brief it is a verie ordinarie thinge to stand oft times in need of some necessarie commoditie be we otherwise neuer so rich well this is to be poore in effect and in verie deed when we lack these things Philotheus reioice in such occasions and accept them with all thy hart and suffer them cheerfully for Gods loue 8. When some inconuenience befalles that empouerisheth thee ether of a great deale or of a litle as tempest fire inundations dearth theeues processe persecution or the like ô then Philotheus is the time indeed to practize pouertie of spirit receauing with mildnes this losse diminishing of our wealth and accommodating our selues patiently and constantly to this vnexpected empouerishement Esau presented him selfe to his father with his hands all hairie and so did Iacob likewise but because the haire that couered Iacobs hands stuck not to his owne skin but to his gloues one might haue taken away the haire from him without hurting him but because the haire of Esaus hands grew vpon his owne skinne and not vpon his gloues being hairie by nature he that would haue endeuoured to pull of his haire should haue put him to paine and torment and he would haue striued and sweat to defend him self from fleaing When our riches cleaue to our verie soule if a tempest if theeues if a catch pole do but snatch anie peece from vs what complaints what stirres what impatience presently shew we But when our riches cleaue but onely to the care that God would haue vs take and do not stick to our hart if they fleece vs and despoile vs of them we do not fall beside our selues therfore nor loose the quiet and tranquillitie of mind This is the difference betwixt beasts and men as touching their clothes for beasts clothes stick to their fleshe and mens apparel are only cast about them so that they may be put of and one at their pleasure without anie paine or inconuenience How to practize richnes of Spirit in reall pouertie CHAPTER 16. 1. BVT if thou chance to be verilie poore in deed Philotheus O God be then poore likewise in spirit make a virtue of necessitie and value this precious pearle of pouertie at the high rate and estimation which it deserueth The lustre therof is not discouered perfectlie in this world and yet neuer the lesse it is exceeding rich and beautifull 2. Be patient because thou art in good companie Our Lord and our Ladie the Apostles so manie Saincts both men and wemen haue been exceeding poore though they had meanes to be riche yet they contemned riches How manie great worldlinges haue there been and are who euen with mightie contradictions and resistance of their frinds haue
before God 2. Pray him to inspire thee with his grace Considerations 1. CONSIDER the corporall graces which God hath giuē thee what a bodie what commodities to maintaine it what health and lawfull consolations to entertaine it what frinds what helpes and what assistaunce But thou shalt consider all this with comparison of many other persons in the world which are farre better and worthier then thou who notwithstanding are destitute of all these benefits some spoild in their bodies health and members other abandoned to the mercie of reproaches contempts and dishonours other oppressed and ouerwhelmed with pouertie And God would not suffer thee to become so miserable 2. Consider the benefits and gifts of mind How manie are there in the world sencelesse foolish and besides them selues and why art not thou one of the number God vouchsafed to fauour thee How manie are there whose education hath been rude brutish and barbarous who haue been nourished and bred vp in grosse ignoraunce and clownish behaueour wheras the prouidence of God hath so prouided that thou hast been brought vp ciuilie and in honour 3. Consider the supernaturall benefits of heuenly grace O Philotheus thou art a childe of the Gatholique churche God hath taught thee the knowledge of his true religion euen from thy infancie and youth How manie times hath he giuen thee his holy sacraments how manie times inspirations internal illuminations for thy amendment gratious reprehensions how often hath he pardoned thee thy faults how often hath he deliuered thee from occasions of casting away thy self when thou wast in danger And these last yeares of thy life which he hath so liberally lent thee did they not affored thee leasure enough to aduaunce thy selfe in the spirituall profit and good of thy soule Consider at the least how sweet gracious God hath beene vnto thee Affections and resolutions 1. Admire the goodnes of God O how good and how mercifull is my God in my behalf O how gratious is he O how rich is his hart in mercie and liberall in bountie O my soule let vs recount for euer how manie fauours he hath done vnto vs. 2. Admire thy ingratitude But who am I ô Lord that thou hast been so mindfull of me Ah how great is my vnworthines how into lerable is my vnthanckfulnes Alas I haue troden vnder foote these benefits I haue dishonoured thy fauours turning them into abuses and contempt of thy soueraigne bountie against the infinit depth of thy graces haue I opposed the bottomlesse depth of my ingratitude 3. Sturre thy self vp to acknowledgement of his benefits Vp then my hart be no more vnfaithfull vnthanckfull and desloyal vnto thy great and gracious benefactour And how shall not my soule be subiect wholie vnto God who hath wrought so manie wonders and graces both in me and for me 4. Goe to then Philotheus from hence forward withdraw thy bodie frō such and such voluptuous pleasures subiect it entirely to the seruice of God who hath done so much for it Applie thy soule how to know and acknowledge the goodnes of thy God by such and such like exercises which be requisit for that end Employ diligently the meanes which are in holy Church to saue thy soule and to profit in the loue and worship of God Yea ô my God I will frequent the exercise of prayer and the vse of thy sacraments I will heare thy holy word I will practize thy holy inspirations and thy counsails c. Conclusion 1. Giue God thancks for the knowledge he hath giuen thee at this present of thy bounden dutie and of the benefits heretofore receaued 2. Offer him thy hart with all thy good purposes and resolutions 3. Pray vnto him to fortifie thee that thou maist practize them faithfully through the merits of the death and passion of his Sonne our deere Sauiour Implore the intercession of the blessed Virgin and of the Saints c. Remember to make a litle nosegay of deuotion as aforesaid The fourth meditation of sinne CHAPTER 12. Preparation 1. Place thy self with reuerence before God 2. Pray him to inspire thee with his grace Considerations 1. CALL to mind how long it is since thou beganst to sinne examin how much from that beginning sinnes haue bene multiplied in thy hart how euery day thou hast encreased them against God against thy selfe and against thy neighbour by worke by worde by desire and thought 2. Consider thy naughtie inclinations how much thou hast folowed them And by this meanes thou shalt plainly see that thy sinnes are greater in number then the haires of thy head yea then the sands of the sea 3. Consider and ponder in particular the sinne of ingratitude against God which is a generall sinne and extendeth it self aboue all the rest maketh thē infinitly more enorme and hainous Behold then how manie benefits God hath bestowed vpon thee and how thou hast abused them all against the giuers goodnes in particular consider how many good inspiratiōs thou hast despised how many good motions thou hast vnprofitablie neglected But aboue all how manie times hast thou receaued the holy sacraments and where are the frutes therof what are become of all those pretious Iewells wherwith thy deare spouse adorned thee all these haue been hid and couered vnder the filth of thy iniquities With what preparation hast thou receaued them Thinck I pray thee vpon this ingratitude that God hauing runne so after thee and that to saue thee thou hast out-runne him and that to destroye thee Affections and resolutions 1. Be confounded and ashamed of this thy misery O my God how dare I appeare before thine eyes Alas I am but an aposteme of the world and a verie sincke of sinne and ingratitude Is it possible that I haue been so disloryall that I haue not left any one of my sences nor any one of the powers of my soule which I haue not polluted violated and defiled and that not so much as one day of my life hath passed in which I haue not brought foorth such naughtie effects Is it thus that I ought to recompense the benefits of my Creatour and the pretious bloud of my redeemer 2. Craue pardon for thyne offences O my Lord I cast my self dowe before thy feete like the prodigall child like another Magdalen like a woman conuinced to haue dishonoured her mariage bed with all kind of adulterie O pittifull Lord mercie on this poore sinfull wretche Alas ô liuely and neuer-ceasing wellspring of compassion haue pittie vpon this miserable suppliant 3. Purpose to liue better heerafter O my blessed Lorde no neuer any more with the helpe of thy grace no neuer any more will I abandon my self to sinne Alas I haue loued it but too too much but now I detest it embrace thee O father of mercie I wil liue die in thee 4. To blott out my sinnes past I will accuse my self couragiouslie I will not leaue one but thrust it head long out of my
pietie For this cause my deer Philotheus I say that we must necessarilie purifie and cleanse our selues frō these affections for though the acts them selues be not alwaies cōtrarie to deuotion the inclination delight in such actions is alwaies damageable vnto it That we must purge our selues from bad inclinations CHAP. 24. 1. BESIDES these vitious inclinatiōs we haue my Philotheus certaine naturall inclinations to some kind of acts which inclinatiōs because they proceed not in vs frō our particular sinnes are not properlie sinnes neither mortall nor veniall but are onely imperfections defects for exāple the holie matron S. Paula according to the relation of S Hierom had a great inclinatiō to griefe and sadnes so that at the death of her children and husband she was allwaies like to die for sorow this was an imperfection in this blessed woman but no sinne at all since she had it against her will for no doubt she took no pleasure in this kind of sorow 2. There be some that naturallie are light of behaueour others stubborne sullen others hard to receaue admitt another mās coūcell other some prone to indignatiō others to choller others to loue to be brief few shalt thou find in whome some such imperfection may not be noted Which allthough they be as it were proper natural to euery one yet by a care contrarie affection they may be moderated corrected yea be altogether purged deliuered of them 3. And I tel thee ô Philothee that it is necessarie that thou endeuour so to doe Men haue found the meanes to change bitter almond-trees into sweet only by percing thē close by the root to lett out the bitter iuice of thē why may we not thē let soorth our peruerse inclinations frō the root of our hart to become better There is not so good a nature but may be corrupted by vitious customs nor so badd stubborne a cōditiō but may first by the grace of God next by good industrie diligēce be corrected and surmounted To this end therfore wil I now set thee downe some instructions exercises by which thou mayst purge thy soule frō all affectiōs to veniall sinnes from these naturall imperfectiōs withall fortifie arme thy self against all mortall sinne God giue thee grace to practize them well effectually THE SECOND PART OF THIS INTRODVCTION Containing diuers aduices for the lifting vp of the soule to God by prayer and by vse of the Sacraments Of the necessity of prayer CHAPTER I. 1. THE exercise of prayer placeth our vnderstanding in the cleernes of the diuine light and exposeth our cold affection to be warmed by the heate of heauenly loue there is nothing that so much purgeth our vnderstanding from ignorance and our will frō depraued affections Prayer is the water of benedictiō which being sprinckled vpon our soule maketh the plants of our good desires to flourishe washeth our minds from imperfectiōs and tempereth the inflamed alteration which passions produce in our harts 2. All prayer hath these good effects but aboue all I counsel thee to applie thy self to mentall and cordiall prayer and especially that which hath for its matter or subiect the life and passion of our Lord for beholding him often by meditation thy soule wil be filled with him thou wilt learne his cariage as it were and gestures and conforme all thy actions according to the measure and model of his He is the light of the world it is in him then by him and for him that we must be cleered and illuminated he is the louely tree of life vnder his shadow then must we refresh our selues he is the liuing well of Iacob to washe away all the ordure and staines of our soule To be short we see that litle children by hearing their mothers speak and pratling often with them do come to learne their language and so we continually conuersing with our Sauiour by meditation obseruing and pondering reuerently his words his workes his affections shal soone by the helpe of his grace learne to speak to work to will desire as he did We must rest vpō this resolution my Philotheus beleeue me we can not come vnto God the father by any other gate but this euē as the glasse of a mirrour cannot stay or retaine the rayes of our ey-sight vnlesse the back be seeled with tinne or leade so the deitie cannot well be cōtemplated by vs in this world yf it were not ioyned to the sacred humanitie of our Sauiour whose life death is the most proportionable delicious sweet and profitable obiect that we can choose for our ordinary meditatiō Our Sauiour not for nothing caled him self the bread of heuen for as bread is to be eaten with all sorts of meats so our Sauiours life must be meditated considered and sought after in all our prayers actions This life death hath been disposed and distributed into diuers points and passages to serue for meditation by many authours those whom I councell thee to vse are S. Bonauenture Bellitan Bruno and Capilia 3. Employ in it euery day an houre that before dinner yf it may be betimes at the beginning of the morning for then shalt thou find thy spirit lesse troubled and distracted more freshe disposed after the repose of the night But spend no more thē an houre vnlesse thy spiritual father expressely cōmād it 4. Yf thou canst performe this exercise in the church and find leasure and tranquilitie there it would be a place most commodious for no bodie nether father nor mother nor wife nor husband nor any other whosoeuer can with any reason hinder thee to stay at the least one houre in the church wheras being subiect by any obligation ordutie to such parties as I haue named in thy owne house thou wilt not be able peraduenture to promise thy self an houre so free and quiet 5. Begin all thy deuotions be they mentall or vocal with the presence of God keep this rule without faile and without exception and in short time thou shalt perceaue what inestimable profit thou shalt reape by it 6. If thou wilt beleeue my councell accustom thy self to say thy Pater Aue and Creed in Latin but learne likewise to vnderstand well the words contained in them and what they signifie in thyne owne lauguage to the end that saying them in the common language of the church thou maist iointly tast and relish the admirable and delicious sence of those holy prayers which thou must vse to say fixing profoundly thy thoughts vpon euery word of them and procuring to folow the sence of them with an enflamed affectiō not making post hast or striuing to say a great many but rather studying and endeuouring to say those which thou sayest from thy hart for one onely Pater noster sayd with feeling and heedfull attention of mind and desire is better worth by faire thē many recited hastely and with litle
matrimonial loue is the lawfull generation and the carefull education of children It is an in explicable honour to you that are maried that God by his omnipotent power determining to multiplie reasonnable soules which might praise him for euer would make you as it were his feelow labourers in so worthie a worke giuing you the priuiledge honor to engender bodies into the which he distilles the new created soule like celestiall dropes into the bodies 7. Conserue then you housbands a tender constant and hartie loue towards your wiues for therefore was the woman taken from the side of man and next his hart that she should be beloued of him hartylie and tenderly The infirmities of your wiues corporall or spirituall must not prouoke you to any disdaigne or loathing of them but rather to a sweet and louely compassion since God therfore created them that depending always on you you should therby be more honoured respected and that you should haue them in such sort for your companions that neuerthelesse you should be their heads and superiours And you ô women loue your husbands tenderlie hartelie but let your loue befull of respect and reuerence for therefore did God create them of a sex more vigourous and predominant therfore did he ordaine that a woman should be a portion of man bone of his bone and flesh of his flesh and that she should be made of a ribbe of his and taken from vnder his arme to teache her that she should be vnder the hand and guiding of her husband and holy scripture verie straightly recommēdeth vnto you this subiection which notwithstanding the self same scripture maketh sweet and delectable vnto you not onely aduising you to accept therof with loue and affection but prescribing also vnto your husbands how they should exercise their authoritie and commaund ouer you with all patience meeknes and gentle sufferance Housbands sayth Saint Peter behaue your selues discreetlie towards your wiues as weaker vessels bearing them honour and respect 8. But while I exhort you more and more to increase this holy mutuall loue which you owe one to another beware you chaunge it not into iealousie For as wormes breed ordinarilie in the ripest and delicatest apples so manie times it happines that iealousie groweth from ardent and excessliue loue betweene man and wife and marreth and corrupteth the verie pithe and substance of the holie state of wedlock breeding by litle and litle troublesome braules dissentions and diuorcements This iealousie hath no place where mutuall loue is grounded vpon true virtue and therfore it is an infallible marke of a loue in part at least grosse and sensuall which hath mette with a weake and inconstante virtue and subiect to mistrust and suspect And it is a verie vaine boastinge of loue to make it seeme greate by beinge iealous for iealousie may well be a signe of great and ardent loue but not of pure perfect and constant amitie for the perfection of frindship and true loue presupposeth the assured foundation of true virtue and iealousie presupposeth the vncertaintie of the same 9. Yf you desire ô husbandes that your wiues be faithfull vnto you giue them a lesson of this loyaltie by your owne example With what face sayth Saint Gregory Naziazen can you exact chastity of your wiues when you your selues liue vncleanly how can you require of them that which you giue them not Will you haue them chast in deed behaue your selues chastly And as Saint Paul sayth let euery man knowe how to possesse his owne vesselin sanctification For yf contrary to this doctrine of the Apostle you your selues teach them loose behaueour and wanton trickes no meruall yf you receaue dishonour by losse of their honesty But you ô wemen whose honour and reputation is inseparably ioined with your honestie and chastitie be tealouse in a manner of this your glorie and suffer no kind of wantonnesse to blemish your credit and estimation 10. You that desire to haue the name and merit of chast and worthie matrons flie all kind of assaultes all manner of courting be it neuer so litle suffer not any wanton gestures nigh you suspect him whosoeuer he be that commendeth your beautie and good grace for he that earnestly praiseth marchandize which he is not able to buy giues a shrewd suspicion that he meaneth to steale it But yf iointlie with praises of your beautie any man discommend your husbands detest him as one that offereth you hainous iniurie for it is euident that such a one not onely seeketh your ruine and ouerthrow but accounteth you alredie half ouercome because we see ordinarilie that the bargaine is half made with the second chap man when the first displeaseth the merchant Gentlewomen as well in time past as now a dayes weare manie pearles in their eares delighted as Plinie thought with the prettie ratling noise which they make in touching one another Why they wore them I care not I thinck verelie Isaac that great seruant and frind of God sent pretious earings as the first pledge of his loue to the faire and chast Rebecca as a mysticall ornament betokening that the first part which a husband should take possession of in his wife must be her eares which his wife should loyallie keep onely for her housbands vse to the end that no speech or rumour should enter therin but onelie the sweet amiable sound of honest and chast wordes which are the orient pearls of the holy ghospell for we must allways remember that which before I haue sayd that our soules are empoisoned by the eare as the bodie by the mouthe 11. Loue and loyaltie ioined together cause a constant and fearlesse assurance and therfore the Saints of God presupposing this fidelitie haue vsed alwais most kind signes and tokens of their mutuall loue sweet and louing fauours but yet chast and honest tender and kind harted but yet sincere plaine and beseeming their graue simplicitie So Isaac and Rebecca the chastest maried couple of old time were seene so louinglie entertaining one another by a windeowe that albeit no offensiue thinge passed betweene them yet Abimelech well iudged therby that they could not be other then man and wife The great Saint Lewes as rigourous to his owne fleshe as tender in loue to his wife was allmost blamed for too much kindnes though in deed he rather deserued exceeding praise for knowing how to applie his warlik and courageous mind to these small duties requisite to the conseruation of coniugall loue for although these pettie demonstrations of pure and vnfained affection bind not the harts of these that loue yet they approache them one to another and serue for a kind of art to keep mutuall loue in perfection 12. Saint Monica being with child of great Saint Augustin dedicated him oftentimes to Christian religion and to the true seruice of Gods glorie as he himself witnesseth saying that he had already tasted the salt of God in his mothere wombe This is a notable lesson for