THE
GOOD
AND
COMMODITY
Of
the
state
of
life
,
which
some
professe
,
liuing
in
the
world
,
and
vowing
Chastity
.
THERE
be
not
wanting
in
these
our
dayes
,
amongst
secular
persons
very
many
,
as
well
Widdowes
,
as
Virgins
,
who
aspyring
to
perfection
,
haue
a
desire
(
as
farre
as
they
may
conueniently
)
to
sequester
themselues
from
the
troubles
and
incombrances
of
the
world
,
thereby
to
imploy
their
mindes
more
freely
and
securly
in
the
seruice
of
God
.
For
whome
notwithstanding
,
to
liue
in
Monasteryes
,
either
it
is
not
so
conuenient
,
or
els
(
grounded
vpon
sufficient
reasons
)
they
may
be
otherwise
resolued
.
For
the
wayes
&
manners
of
seruing
God
are
diuers
,
&
those
who
cannot
aspire
to
the
highest
&
most
perfect
,
are
not
therefore
constrayned
to
content
themselues
with
the
meanest
&
least
noble
.
Wherfore
many
there
be
who
liuing
in
the
world
,
reiecting
the
vanity
of
rich
and
costly
apparell
,
and
taking
a
plaine
&
simple
habit
,
consecrate
their
Virginity
to
Almighty
God
;
and
auoyding
the
conuersation
of
secular
persons
(
as
much
as
they
may
)
do
imploy
themselues
wholy
in
the
offices
of
Charity
and
Deuotion
.
Yet
neuerthelesse
,
because
there
be
not
wanting
som
,
who
(
I
know
not
out
of
what
zeale
)
carpe
at
the
Institution
of
such
manner
of
life
,
I
am
for
this
respect
wonne
,
at
the
intreaty
of
a
special
friend
,
to
declare
out
of
holy
Scripture
,
and
ancient
Fathers
,
in
what
degree
such
kind
of
life
in
the
Catholike
Church
is
to
be
esteemed
:
for
the
satisfaction
of
whom
in
a
matter
of
such
importance
,
and
so
much
pertayning
to
the
good
of
soules
,
I
haue
purposed
to
handle
it
in
eight
little
Chapters
following
,
where
,
in
the
first
,
it
is
proued
out
of
holy
Scripture
,
that
this
kind
of
life
is
pious
and
laudable
.
In
the
second
,
the
same
is
proued
by
Examples
out
of
holy
Scripture
,
and
Ecclesiasticall
historyes
.
In
the
third
,
the
same
is
conuinced
by
the
Authorityes
of
holy
Fathers
.
In
the
fourth
,
the
same
is
confirmed
by
Theologicall
Arguments
.
In
the
fifth
,
the
same
is
also
confirmed
out
of
the
good
&
commodity
which
ensue
of
Chastity
.
The
sixt
,
contayneth
a
solution
to
certaine
obiections
made
,
concerning
the
merits
of
Marriage
&
Chastity
.
The
seauenth
,
setteth
downe
certaine
admonitions
&
aduices
,
to
be
exactly
followed
in
this
estate
.
The
eight
,
sheweth
that
this
manner
of
life
,
is
truly
and
properly
called
an
Estate
.
CHAP.
I.
Wherin
it
is
proued
out
of
Scripture
,
that
,
that
kind
of
life
,
wherin
some
,
Men
or
Women
,
liuing
in
the
world
,
leauing
of
costly
apparrell
,
&
vsing
plain
and
modest
attire
,
doe
vow
Chastity
,
is
laudable
and
meritorious
before
God
.
THERE
be
many
in
this
age
who
vsing
ouer
much
the
liberty
of
their
owne
Iudgments
,
disallow
of
this
kind
of
life
:
yet
by
what
reasons
,
or
vpon
what
grounds
they
are
moued
so
to
do
,
besids
those
which
Iouinian
the
ancient
heretike
(
&
those
also
of
his
coate
euen
in
these
tymes
)
hath
alleadged
,
I
cannot
imagine
.
Neither
do
I
think
they
haue
any
other
,
vnles
perhaps
they
consider
the
difficulties
which
this
manner
of
life
is
subiect
vnto
,
&
are
terrifyed
with
more
dangers
of
liuing
chast
in
this
,
then
in
the
state
of
religion
.
For
which
cause
they
may
thinke
it
more
secure
to
vow
Chastity
in
the
one
,
then
in
the
other
.
But
neuerthelesse
it
is
to
be
held
as
a
point
of
faith
,
that
this
State
is
not
only
lawful
,
but
also
commendable
,
and
of
great
merit
before
Almighty
God
;
and
the
same
practised
not
only
of
men
,
and
women
,
but
also
of
youth
it selfe
.
This
is
euidently
conuinced
out
of
holy
Scriptur
,
wher
our
Lord
himself
(
Matth.
9.
)
doth
openly
commend
this
Institution
.
For
first
when
the
Apostls
hearing
the
speaches
of
our
Blessed
Sauiour
concerning
Marriage
,
answered
,
Si
ita
est
&c.
If
such
be
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
apprehend
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
vnderstand
this
mystery
,
let
him
vnderstand
it
:
as
if
he
should
haue
said
,
I
constraine
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
commend
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
them
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
continent
,
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
,
euen
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
number
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
resolution
,
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
commended
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
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
Councell
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
damnation
,
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
Wisedome
:
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
Widdowes
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
Sathan
:
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
Reuelation
,
by
which
also
she
was
assured
that
there
should
be
no
danger
to
loose
her
virginity
,
and
that
her
husband
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
presently
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
:
Q●omodo
fied
istu●
&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
bound
by
my
vow
of
Virginity
?
for
so
the
holy
Fathers
Athanasius
,
serm.
de
sanctissima
Deipara
,
Gregory
Nissen
in
his
Oration
on
the
birth
of
our
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
deacon
,
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
Demetriades
,
was
granted
them
as
a
reward
of
their
Virginity
.
S.
Philip
the
Apostle
before
his
Apostleship
,
brought
vp
three
daughters
also
,
wherof
two
remayned
virgins
till
they
were
very
old
as
Policrates
in
S.
Hierome
reporteth
De
Scrip.
Ecclesiast
.
in
Polycrate
.
S.
Petronilla
daughter
S.
Peter
vowed
virginity
,
and
for
feare
of
loosing
it
,
obteyned
soden
death
from
Almighty
God
.
S.
Tecla
at
the
perswasion
of
S.
Paul
,
imbraced
the
same
,
as
S.
Ambrose
witnesseth
in
his
second
booke
of
Virgins
.
S.
Iphigenia
daughter
to
the
King
of
Ethiopia
,
by
the
counsell
of
S.
Matthew
,
as
Abdias
writeth
in
her
life
.
Flauia
Domitilla
daughter
to
Clemens
the
Consull
,
&
S.
Peters
host
at
Rome
,
at
the
perswasion
of
S.
Clement
,
as
S.
Bede
witnesseth
in
his
Martyrologe
the
7.
of
May
,
or
as
it
is
set
downe
in
his
life
,
at
the
perswasion
of
Nereus
and
Achilleus
.
S.
Valeria
at
the
perswasion
of
S.
Martialis
,
as
appeareth
out
of
his
Epistle
ad
Tholosanos
,
Chap.
8.
S.
Pudentiana
&
her
sister
Praxedes
,
by
the
Counsell
of
the
Apostles
,
or
Apostolicall
men
.
Finally
S.
Anatolia
,
Apollonia
,
Balbina
,
Barbara
,
Pelagia
,
Catherina
,
Caecilia
,
Agatha
,
Agnes
,
Lucia
,
Basilla
,
Christina
,
Dorothea
,
Emerentiana
,
Prisca
,
Euphemia
,
Saturnina
,
Susanna
,
Victoria
,
Theodora
,
and
innumerable
others
contynued
virgins
,
in
the
world
,
euen
to
their
death
,
and
honoured
their
virginity
with
the
crowne
of
Martyrdome
.
Moreouer
it
is
manifest
out
of
S.
Cyprian
,
S.
Ambrose
&
S.
Hierome
with
other
holy
Fathers
,
that
there
were
in
those
ages
infinite
who
consecrated
their
virginity
to
Almighty
God
,
although
they
entred
not
into
Monasteries
,
but
dwelt
either
in
their
Parents
howses
,
or
in
their
owne
,
retayning
the
vse
of
their
proper
goods
,
or
els
liued
many
together
in
comon
.
The
same
appeareth
also
out
of
the
testimony
of
Faustus
Manichaeus
in
S.
Augustine
,
in
his
30.
boke
against
Faustus
the
4.
Chap.
where
Faustus
thus
obiecteth
.
Necvidetis
hinc
&c.
Neither
do
you
see
heere
,
both
your
virgins
to
be
noted
of
being
deceaued
by
the
doctrine
of
the
Diuell
,
and
your selues
to
become
his
Prelats
,
who
contentiously
alwayes
incite
them
to
this
profession
,
by
your
perswasions
,
that
there
is
almost
now
in
your
Churches
a
greater
number
of
Virgins
,
then
of
marryed
women
.
By
which
speach
two
things
are
to
be
noted
,
that
Bishops
&
Prelates
,
euery
where
through
the
whole
world
,
did
earnestly
incite
those
that
were
vnder
their
charge
to
the
profession
of
Virginity
,
and
that
the
number
of
those
who
did
publikely
professe
Virginity
,
was
as
great
as
those
that
were
marryed
.
See
S.
Ambrose
in
his
30.
booke
of
Virgins
,
where
he
sheweth
the
same
most
euidently
.
Among
these
also
many
were
very
eminent
and
wealthy
,
as
the
daughters
of
Senatours
,
and
Princes
,
and
many
of
them
had
wayting
women
to
follow
them
when
they
went
abroad
,
as
it
appeares
out
of
S.
Hierome
in
his
8.
Epistle
to
Demetriades
,
where
he
also
warneth
such
Mistresses
,
that
,
as
they
themselues
go
modestly
in
their
apparell
,
so
they
should
cause
their
women
of
attendance
also
to
auoyd
vanity
in
their
attyres
,
&
see
that
their
habits
were
modest
and
graue
.
Besides
many
Fathers
haue
written
of
the
attyre
,
and
discipline
of
Virgins
,
as
Tertullian
,
S.
Cyprian
,
S.
Ambrose
,
S.
Hierome
,
in
diuers
places
of
their
workes
.
All
which
they
directed
specially
vnto
such
,
as
liuing
out
of
Monasteryes
at
their
owne
gouernment
,
imbraced
virginity
.
And
the
said
holy
Fathers
do
warne
them
that
they
should
not
be
seen
in
publique
without
veils
,
and
ciuilly
accompanyed
;
that
they
should
not
vse
secular
ornaments
;
that
they
should
abstaine
from
painting
,
and
vanity
in
their
cloathes
;
that
they
should
auoyde
vnprofitable
meetings
,
marryages
and
banquets
;
that
they
should
giue
their
almes
with
a
pure
intention
to
the
reliefe
of
orphans
,
and
such
as
were
in
distresse
.
All
which
things
it
is
manifest
do
belong
to
such
as
are
at
their
owne
disposing
,
and
retaine
their
proper
substance
.
Neither
haue
we
only
examples
of
Chastity
in
single
or
vnmarryed
folkes
,
but
also
euen
in
those
themselues
which
are
marryed
,
which
to
auoyd
tediousnes
I
omit
.
See
Marulus
in
his
4.
booke
the
7.
and
8.
chap.
Fulgosus
in
the
4.
chap.
Ignat.
in
his
6.
Booke
.
Out
of
which
it
appeares
euidently
,
that
this
institution
of
imbracing
&
professing
Chastity
,
in
the
world
,
hath
beene
most
frequent
and
vsuall
,
euer
since
the
beginning
of
the
Church
,
and
therefore
very
commendable
and
meritorious
.
CHAP.
III.
The
same
is
witnessed
by
the
testimonyes
of
holy
Fathers
.
MERVAILOVS
are
the
commendations
which
holy
Fathers
giue
to
this
state
of
life
,
which
are
no
lesse
referred
to
such
as
obserue
it
in
the
world
,
then
to
those
which
professe
it
in
Monasteryes
.
S.
Ignatius
in
his
epistle
ad
Tharsenses
calleth
Virgins
(
so
vowed
vnto
God
)
the
Priests
of
Christ
,
because
they
offer
their
bodyes
to
God
as
a
sacrifice
,
Eas
quae
in
virginitate
degunt
&c.
Account
,
saith
he
,
those
who
liue
in
the
state
of
Virginity
,
as
Priests
of
Christ
.
S.
Athanasius
in
his
little
worke
of
virginity
,
about
the
end
,
sayth
:
Magna
virtus
continentia
&c.
Continency
is
a
great
vertue
,
purity
is
a
thing
worthy
to
be
boasted
of
,
great
are
the
prayses
of
Virgins
.
O
Virginity
,
treasure
inconsumable
,
garland
neuer
to
be
withered
,
temple
of
Almighty
God
,
house
of
the
holy
Ghost
,
Margarite
most
pretious
,
ouercommer
of
death
&
hell
,
life
of
Angels
,
crowne
of
Saints
&c.
S.
Cyprian
in
his
booke
of
the
habit
and
discipline
of
Virgins
:
Nunc
nobis
ad
Virgines
sermo
est
&c.
Now
speake
we
of
Virgins
,
sayth
he
,
of
whom
by
how
much
their
glory
is
the
more
eminent
,
by
so
much
their
care
is
the
greater
.
This
is
the
flower
of
ecclesiastical
bud
,
the
ornament
and
grace
of
spirituall
grace
it selfe
,
the
hopeful
towardnes
of
praise
and
honour
,
a
worke
entire
and
vncorrupted
,
the
image
of
God
correspondent
to
the
sanctimony
of
our
Lord
,
the
more
beautifull
part
of
Christ
his
flock
&c.
And
afterwards
:
Si
praemium
pollicitationis
&c.
If
thou
expect
the
reward
of
promise
,
thou
wilt
count
thy
labour
little
:
Immortality
shall
be
giuen
to
him
,
that
perseuereth
;
perpetuall
li●e
is
proposed
a
reward
;
our
Lord
promiseth
a
kingdome
:
preserue
yee
Virgins
,
preserue
that
which
you
haue
begun
to
be
,
preserue
that
which
yee
shall
be
,
for
great
is
the
reward
prouided
for
you
&c.
That
which
wee
must
be
heereafter
,
you
haue
begun
to
be
already
;
yee
possesse
in
present
the
glory
of
the
Resurrection
in
the
age
to
come
;
yee
passe
through
the
tymes
without
taking
infection
from
them
as
long
as
yee
perseuere
in
Chastity
and
Virginity
;
yee
are
equall
euen
to
the
Angells
of
God
,
solide
and
vntoucht
;
Virginity
only
endures
,
onely
lasteth
for
euer
.
The
first
Precept
(
S.
Cyprian
goeth
still
on
)
of
Almighty
God
,
commaunded
to
increase
and
generate
;
the
second
perswaded
Contynency
.
Whilst
the
world
was
rude
&
vnpeopled
,
by
our
fertility
,
by
generation
we
were
multiplyed
,
&
grewe
to
the
increase
of
mankind
:
but
now
when
the
world
is
peopled
and
filled
,
those
who
are
capable
of
Chastity
are
made
Eunuches
spiritually
,
after
the
manner
of
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
heauen
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
compared
to
the
Angells
of
God
who
are
lincked
and
vnited
in
the
God
of
Angells
&c.
Let
vs
compare
therfore
the
contents
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
children
,
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
Iouinian
&
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
transitory
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
accompanyed
with
ioy
euerlasting
.
These
&
many
other
thinges
,
holy
Fathers
haue
written
in
the
commendation
of
virginity
,
by
which
the
excellency
&
worth
therof
may
be
beeter
knowen
and
esteemed
,
no
one
vertue
or
estate
of
life
being
commended
with
so
great
affection
,
&
consent
of
holy
Fathers
,
as
this
.
Heereupon
,
especially
in
former
ages
,
an
infinite
multitude
haue
imbraced
it
,
in
so
much
that
S.
Ambrose
in
his
3.
booke
of
Virgins
affirmeth
,
That
in
the
Easterne
&
African
Churches
,
there
were
more
virgins
consecrated
to
Almighty
God
,
then
wee
haue
men
borne
in
our
parts
heere
.
And
yet
notwithstanding
mankind
is
not
therby
diminished
,
but
increased
.
If
any
one
(
quoth
he
)
imagineth
,
that
the
number
of
mankind
is
diminished
by
the
multitude
of
virgins
,
let
him
consider
,
that
where
there
are
few
virgins
there
are
also
the
fewer
persons
,
and
where
the
number
of
them
is
more
frequent
who
are
louers
and
imbracers
of
Virginity
,
there
also
the
number
of
men
is
more
great
.
Consider
how
many
Alexandria
,
&
al
the
Easterne
parts
,
with
the
Churches
also
of
Affrica
,
was
wont
euery
yeare
to
consecrate
:
fewer
men
are
heere
begotten
then
there
virgins
consecrated
;
the
reason
wherof
is
,
that
God
will
not
be
ouercome
with
liberality
:
but
if
the
Parents
offer
him
a
Child
or
two
,
he
renders
them
eight
or
ten
,
graunting
fruitefullnes
,
and
fortunate
Childe-bearing
to
such
as
are
mothers
,
and
filling
their
howses
with
his
blessing
.
Therfore
euen
as
faithfull
paying
of
Tythes
,
&
liberality
towards
the
poore
,
bringeth
not
pouerty
,
since
God
by
his
prouidence
prospereth
and
increaseth
our
substance
,
&
maketh
our
fields
the
more
fruitfull
,
as
S.
Hierome
teacheth
Serm.
219.
de
tempore
;
so
the
loue
and
affection
to
virginity
hindreth
not
the
world
,
nor
wasteth
the
number
of
secular
Persons
,
but
obteyneth
it
a
longer
benediction
.
CHAP.
IIII.
The
same
is
proued
also
,
by
reason
.
THE
errour
of
Iouinian
was
,
that
Virginity
did
not
excell
Marriage
,
which
he
meant
by
virginity
,
taken
absolutely
and
generally
,
whether
it
were
professed
by
persons
liuing
in
the
world
or
in
Religion
.
He
therefore
who
confesseth
that
virginity
professed
in
the
state
of
Religion
,
is
to
be
preferred
before
Marriage
,
but
not
that
which
is
imbraced
in
the
world
,
is
at
least
halfe
a
Iouinianist
,
because
he
is
halfe
of
his
opinion
;
nay
rather
he
seemes
to
be
altogether
of
the
same
minde
,
and
really
a
Iouinianist
,
because
he
denieth
,
that
Virginity
is
of
it
own
nature
better
than
Marryage
,
wherein
the
whole
Errour
of
Iouinian
about
this
matter
consisted
.
For
if
of
it
owne
proper
nature
it
were
better
,
it
would
followe
,
that
the
same
being
also
professed
in
the
world
,
would
be
better
.
See
S.
Augustine
Cap.
28.
ad
Quod-vult-Deum
,
and
S.
Ierome
in
his
10.
booke
against
the
same
Iouinian
&c.
If
it
were
not
laudable
and
meritorious
to
vow
Virginity
,
liuing
in
the
world
,
either
it
should
be
for
the
great
difficulty
and
morall
impossibility
of
keeping
their
vow
in
that
estate
,
or
els
because
Chastity
is
not
better
then
marriag
;
for
no
other
reason
can
be
imagined
.
Not
the
former
,
for
it
is
an
heresy
of
the
heretikes
of
these
our
daies
,
who
for
the
difficulty
therof
,
affirme
,
that
such
a
vow
is
not
to
be
made
,
vnlesse
the
person
know
that
he
is
peculiarly
inspired
with
the
guift
of
continency
.
Not
the
latter
,
for
it
is
the
errour
of
Iouinian
aforesaid
.
Concerning
the
gift
of
Chastity
,
it
is
to
be
held
as
a
point
of
faith
,
that
this
gift
will
not
be
wanting
to
any
who
will
resolue
to
liue
chaste
,
if
he
do
as
much
as
lyeth
in
him
to
obteine
the
same
of
Almighty
God
.
If
there
be
so
great
difficulty
to
liue
chaste
in
the
world
,
in
so
much
that
it
is
not
meritorious
for
a
man
to
bind
himself
therto
by
vow
;
then
such
a
vow
is
of
it
owne
nature
vayne
,
&
of
no
effect
to
him
that
makes
it
,
and
so
he
may
freely
breake
that
which
is
of
such
difficulty
,
as
seemes
morally
impossible
.
But
this
kind
of
reasoning
may
by
no
meanes
be
admitted
;
to
wit
,
that
such
a
vow
is
of
it
owne
nature
vaine
&
of
no
effect
,
and
that
it
may
be
broken
without
a
most
grieuous
sin
.
See
the
aboue
mentioned
testimony
of
the
Apostle
1.
Tim.
5.
It
is
very
commendable
&
meritorious
for
yong
men
also
remayning
in
the
world
to
vow
chastity
,
yea
the
Church
bindeth
al
such
as
haue
taken
holy
Orders
therunto
.
Therfore
if
men
do
it
,
&
that
it
be
commendable
in
them
to
do
so
;
why
should
it
not
be
the
like
for
women
,
such
as
are
yonge
,
both
Maydes
,
&
Widdows
especially
,
since
men
liue
in
far
greater
danger
by
means
of
their
greater
freedome
of
conuersation
,
and
their
lesse
bashfullnes
,
togeather
with
more
frequent
occasions
of
temptation
.
From
whence
we
see
,
it
proceeds
,
that
more
men
which
vow
Chastity
in
the
world
do
offend
against
their
vow
then
women
:
yea
there
are
very
few
of
that
sexe
who
vowing
Chastity
in
the
world
do
violat
their
vow
:
in
so
much
that
oftentimes
in
a
great
citty
,
for
the
space
of
many
yeares
,
you
shall
not
hear
of
any
such
:
which
is
a
signe
,
that
it
is
a
matter
more
easy
for
women
to
do
then
for
men
;
&
yet
we
see
that
men
do
laudably
take
vpon
them
such
vowes
:
neither
can
they
by
any
meanes
be
excused
from
them
,
being
once
vndertaken
.
If
it
be
meritorious
to
keep
Virginity
in
Religion
,
why
is
it
not
also
in
the
World
?
For
the
circumstance
of
the
place
alters
not
the
merit
of
the
worke
,
but
the
excellency
it selfe
thereof
,
and
a
deuout
will
vnto
it
:
and
this
pious
inclination
may
be
had
as
well
out
of
the
state
of
Religion
,
when
a
Virgin
purposeth
with
her selfe
to
abstaine
from
Marriage
,
and
to
consecrate
her
virginity
to
Almighty
God
,
that
she
may
serue
him
the
more
perfectly
,
that
she
may
follow
the
counsell
of
our
Sauiour
Christ
,
that
she
may
imitate
our
Lord
,
and
his
most
blessed
Mother
,
that
she
may
apply
all
her
thoughts
and
affections
to
heauenly
things
,
and
to
the
health
of
her
soule
;
for
the
excellency
of
the
worke
is
equall
on
both
sides
.
Therfore
there
is
no
reason
,
why
the
profession
of
Chastity
in
the
World
,
should
not
be
meritorious
,
as
well
as
in
Religion
.
It
is
not
only
commendable
in
Monasteryes
,
but
also
in
the
world
,
to
do
other
good
workes
,
as
to
pray
,
to
fast
,
to
giue
corporall
and
spirituall
almes
,
to
chastice
our
body
,
and
to
bind
our selues
by
vow
thereunto
.
Then
if
other
good
works
loose
not
their
worth
&
esteem
,
nor
their
merit
before
God
by
being
done
in
the
world
;
why
should
Virginity
,
and
single
life
?
Yea
,
as
it
is
the
more
prayse-worthyto
be
temperate
,
and
to
abstaine
sitting
at
a
banquet
,
and
to
be
able
to
bridle
our
appetite
,
euen
in
the
very
middest
of
prouocations
;
so
likewise
may
it
be
a
deed
of
greater
merit
to
liue
chastly
in
the
world
,
where
occasions
of
falling
are
more
frequent
:
As
for
example
,
when
there
are
lawfull
reasons
why
such
occasions
might
not
be
conueniently
shunned
,
which
otherwise
they
would
haue
willingly
auoyded
.
The
state
of
being
Religious
,
and
to
be
shut
vp
in
Monasteryes
,
is
not
agreeable
with
the
complexion
of
euery
one
:
yea
a
great
many
,
either
are
not
apt
for
this
state
,
by
reason
of
the
weakenes
of
their
body
,
or
for
other
causes
,
or
oftentymes
their
mindes
are
not
easely
wonne
to
it
,
and
that
most
commonly
for
diuers
sufficient
reasons
,
which
it
is
not
necessary
to
reueale
:
and
who
now
should
constraine
such
to
marry
,
or
to
enter
into
Monasteryes
?
Why
should
it
not
be
lawfull
for
them
to
keepe
their
virginity
in
the
world
,
&
to
vow
themselues
vnto
it
?
Is
it
either
because
they
wil
not
,
nor
cannot
ascend
to
the
highest
degree
,
that
they
must
be
therfore
constrayned
to
stay
in
the
lowest
,
&
may
not
keep
a
meane
betwixt
both
?
No
man
will
thinke
so
,
except
he
be
indued
with
the
spirit
of
Iouiuian
.
The
counsells
and
aduices
of
our
Sauiour
Christ
are
not
so
necessarely
vnited
one
to
the
other
,
but
that
one
may
be
followed
without
another
,
and
by
themselues
,
in
diuers
degrees
.
Wherfore
as
those
who
desire
to
obserue
the
state
of
Pouerty
,
are
not
bound
vnto
Chastity
;
so
also
those
which
imbrace
Chastity
,
must
not
therfore
of
necessity
keep
Pouerty
,
or
Obedience
,
or
shut
themselues
vp
in
Monasteryes
.
CHAP.
V.
The
same
is
proued
out
of
the
commodities
which
this
state
of
life
,
being
prosessed
,
both
in
the
world
and
in
Religion
,
doth
bring
with
it
.
THe
Cause
why
this
state
of
life
is
so
commended
by
holy
Fathers
,
as
well
in
the
one
as
the
other
,
are
the
manifold
commodities
which
it
bringeth
therwith
.
For
in
both
,
it
is
an
imitation
of
Angelicall
life
;
in
both
it
is
the
making
of
our
body
as
it
were
a
burnt-offering
to
Almighty
God
;
in
both
it
is
a
spirituall
Marriage
,
in
which
Christ
is
the
spouse
;
in
both
it
freeth
from
the
irksome
slauery
of
Marriage
,
and
from
the
troubles
which
belonge
vnto
it
;
in
both
it
deliuereth
the
minde
from
infinite
cares
&
troubles
;
finally
in
both
it
maketh
it
free
,
and
at
liberty
to
apply
it selfe
vnto
God
,
and
to
dwel
as
it
were
mentally
and
spiritually
with
the
Blessed
,
in
community
of
heauenly
things
.
First
it
is
an
imitation
of
Angelicall
life
,
as
holy
Fathers
euery
where
do
deliuer
,
out
of
the
opinion
of
our
Lord
Matt.
22.
Because
as
Angells
marry
not
,
nor
are
troubled
with
carnall
concupiscence
,
but
are
euer
attent
to
diuine
matters
,
&
entertaine
themselues
alwayes
in
them
;
so
in
like
manner
Virgins
are
sayd
to
anticipate
the
glory
of
the
Resurrection
,
because
marriage
after
the
Resurrection
shall
cease
.
Virginity
is
a
burnt-offering
:
for
as
in
a
burnt
offring
the
thing
sacrificed
is
killed
,
and
afterward
all
of
it
consumed
in
the
honour
of
God
,
that
no
part
therof
remaines
for
humaine
vse
:
so
likewise
a
Virgin
must
first
kill
all
carnall
affections
in
her selfe
,
&
afterwardes
offer
vp
her
body
,
mortified
after
this
sort
by
the
fire
of
Charity
,
to
Almighty
God
,
and
reserue
no
part
thereof
to
any
humaine
or
carnall
vse
.
She
is
a
spirituall
marriage
,
because
by
vow
she
is
bound
vnto
God
as
to
her
husband
:
for
as
the
band
of
carnall
marriage
is
not
to
be
loosed
;
neither
also
is
that
of
spirituall
:
yea
that
of
spirituall
Marriage
,
is
much
more
indissoluble
;
for
it
cannot
be
loosed
by
death
it selfe
,
but
continueth
in
all
eternity
.
Againe
,
as
carnall
marriage
is
effected
for
the
mutuall
enioying
and
comfort
of
both
persons
,
and
the
bringing
forth
of
children
:
so
this
Marriage
is
made
,
that
the
soule
may
please
God
the
better
,
and
receaue
help
&
comfort
backe
againe
from
him
,
and
that
it
may
conuerse
more
familiarly
,
and
with
the
greater
delight
with
Almighty
God
,
as
with
its
Spouse
.
And
finally
,
to
the
end
that
hauing
receaued
seed
of
diuine
grace
from
him
,
an
immortall
and
glorious
issue
may
be
begotten
to
inherit
in
the
world
to
come
:
wherein
spiritual
Marriage
is
farre
more
happy
then
carnall
;
for
the
later
is
to
the
end
,
that
of
impure
and
corruptible
seede
,
another
man
may
be
begotten
,
and
that
but
to
enioy
a
mortall
life
,
and
thereby
subiect
to
infinite
miseryes
:
but
the
other
is
to
the
end
,
that
out
of
diuin
seed
a
mortall
man
should
beget
,
not
another
mortall
man
,
but
himselfe
,
to
an
immortall
and
happy
life
.
Therefore
he
perswadeth
himselfe
first
vnto
this
marriage
,
and
afterward
by
word
&
example
profiteth
others
.
To
this
may
be
likwise
added
,
that
as
in
carnall
marriage
,
titles
,
and
dignityes
,
and
all
the
goods
of
either
is
communicated
to
both
:
so
likewise
in
spirituall
,
the
goods
and
dignityes
of
the
espoused
,
belongeth
also
to
the
Spouse
.
The
desire
of
a
wife
is
,
that
she
may
haue
a
husband
,
who
is
faire
,
noble
,
rich
,
powerfull
,
and
courteous
,
and
if
it
happen
that
she
get
such
a
one
,
she
thinketh
her selfe
happy
.
But
how
much
more
happy
,
is
a
Virgin
whose
husband
is
the
most
fayrest
,
most
noble
,
most
rich
,
most
powerfull
,
most
gentle
,
and
immortal
Lord
of
heauen
and
earth
,
of
Angells
also
,
and
of
men
.
See
more
of
this
in
S.
Ambrose
in
his
first
booke
of
Virgins
.
For
as
much
as
belongs
to
the
benefits
and
commodityes
of
holy
Virginity
,
they
are
generally
three
.
The
first
is
,
that
it
freeth
the
mind
from
innumerable
troubles
and
afflictions
vnto
which
the
state
of
matrimony
either
by
meanes
of
the
wife
or
by
meanes
of
the
children
is
subiect
vnto
;
which
the
Apostle
insinuateth
1.
Cor.
1.
when
he
speaketh
in
this
manner
of
those
which
are
marryed
:
Tribulationem
carnis
habebunt
huiusmodi
;
such
shal
haue
the
tribulation
of
the
flesh
.
And
first
of
all
,
is
the
seruitude
of
the
wife
,
by
reason
that
she
hath
not
power
of
her
owne
body
,
&
is
made
subiect
in
all
thinges
to
her
husband
,
must
endure
his
frowardnes
,
his
insolencies
,
his
banquetting
,
drunkenes
,
iealousy
,
suspicion
,
incontinency
,
adultery
,
taunts
,
&
blowes
.
Also
she
must
follow
him
,
sticke
alwayes
to
him
,
obey
him
and
serue
him
as
his
slaue
;
so
that
many
slaues
in
the
world
haue
a
more
tollerable
bondage
,
then
some
wiues
vnhappily
marryed
;
whilst
he
spends
her
wealth
and
substance
at
dice
,
at
play
,
in
drinking
,
banquetting
,
prodigall
giuing
,
improfitable
bargaines
,
improuident
contentions
,
and
diuers
other
wayes
,
which
his
wife
is
not
able
to
remedy
.
Moreouer
he
leaueth
the
charge
of
prouiding
for
the
whole
house-hould
to
her
,
and
yet
alloweth
not
wher
withall
sufficiently
to
do
it
;
and
bringeth
her
oftentymes
euen
into
that
extremity
,
that
she
groweth
halfe
desperate
.
In
the
mean
tyme
being
oppressed
and
ouercome
with
too
much
impatience
,
she
often
curseth
her
husband
,
and
wisheth
al
il
hap
to
befal
him
,
and
desireth
nothing
more
then
his
death
.
Neither
are
these
thinges
rare
and
seldome
,
but
the
whole
world
is
full
of
them
.
Now
if
we
should
add
vnto
all
this
,
the
troubles
that
come
continually
by
meanes
of
children
,
there
would
arise
euen
a
whole
world
of
miseryes
&
afflictions
.
And
although
in
the
carnall
Act
of
marriage
there
seemeth
to
be
now
&
then
a
little
pleasure
:
yet
of
it
owne
nature
,
it
is
both
vncleane
(
as
a
thing
wherin
we
differ
not
from
a
beast
)
and
also
full
of
shame
and
immodesty
;
&
in
a
moment
it
is
past
,
and
afterward
rewarded
with
innumerable
discommodityes
.
For
presently
after
Conception
,
there
followeth
a
kind
of
irkesomnes
,
idle
dreames
,
giddines
,
vnsetlednes
of
the
head
,
melancoly
,
conuulsions
of
the
hart-stringes
,
absurd
longings
after
meates
,
and
a
generall
perturbation
of
nature
.
Then
follow
the
paines
of
child-bearing
which
are
both
violent
to
the
sense
,
&
oftentymes
endure
long
,
and
to
many
bring
death
also
;
and
then
the
Child
being
borne
,
with
what
great
care
and
solicitude
must
it
be
brought
vp
,
vntill
it
come
to
be
of
some
strength
and
perfection
of
nature
.
How
many
tymes
a
day
must
it
be
made
cleane
,
fed
,
made
vp
,
apparrelled
,
laid
to
sleepe
,
rockt
in
the
cradell
,
taken
out
againe
to
giue
it
suck
,
and
be
held
out
.
How
many
times
must
it
be
flattered
and
intreated
with
faire
speaches
&
with
a
thousand
pretty
hypocrisies
and
flatterings
,
to
make
it
leaue
crying
,
or
to
sleepe
?
These
are
the
contynuall
exercises
of
such
as
be
Mothers
,
and
in
such
they
are
imployed
,
not
on
ly
all
day
long
,
but
also
most
part
of
the
night
,
so
that
they
can
scarce
take
any
rest
but
with
often
interruption
.
I
omit
the
sluttishnes
,
the
ill
sauour
,
the
weeping
,
crying
,
&
brauling
,
which
they
are
constreyned
dayly
to
suffer
.
I
omit
allso
the
cares
and
troubles
,
which
they
haue
when
their
children
begin
to
grow
big
,
&
to
be
exposed
to
diuers
chances
of
the
world
.
What
great
greefe
they
haue
,
if
it
chaunce
they
should
miscarry
and
dye
;
if
by
euil
company
they
should
be
allured
to
villany
and
dishonesty
;
if
they
should
proue
stubborne
and
disobedient
against
their
Parents
;
if
they
should
spend
&
wast
their
Parents
goodes
at
play
,
drinking
,
or
at
any
other
vnlawful
game
;
if
without
their
Parents
consent
they
should
marry
.
To
these
afflictions
the
whole
life
of
all
such
as
are
mothers
,
is
always
subiect
;
for
albeit
the
Parents
be
very
deuout
and
religious
,
yet
it
happens
oftentymes
that
the
children
be
wicked
and
lewd
,
and
with
their
misdemeanours
,
and
ill
liuing
,
torment
their
Parents
,
as
wee
haue
examples
in
Adam
and
Cain
,
in
Noë
and
Cham
,
in
Abraham
and
Ismael
,
in
Isaac
and
Esau
,
in
Iacob
and
many
of
his
sonnes
,
in
Dauid
,
Amon
,
and
Absolom
,
with
infinite
others
:
therfore
since
sacred
virginity
deliuers
from
all
this
,
it
is
deseruedly
to
be
numbred
amongst
the
greatest
benefitts
that
are
.
Another
commodity
of
virginity
and
single
life
is
,
that
it
freeth
the
minde
from
all
cares
of
gouerning
a
family
,
of
increasing
the
stocke
and
wealth
of
their
estate
,
of
marrying
their
children
,
&
of
leauing
them
ample
Patrimonyes
;
for
of
these
foure
things
all
Parents
are
for
the
most
part
most
careful
&
sollicitous
;
yea
commonly
their
minds
are
so
wholly
addicted
and
giuen
to
such
businesses
,
as
they
can
scarce
euer
thinke
seriously
on
God
,
or
things
belonging
to
the
good
of
their
soule
.
These
things
they
keep
alwayes
in
minde
,
in
these
things
they
spend
all
their
thoughts
and
affections
,
these
things
so
waste
and
weare
out
all
the
ability
&
powers
of
their
mindes
,
as
they
haue
no
strength
left
to
consider
,
or
thinke
vpon
things
that
are
eternall
.
Greatly
therfore
is
the
misery
of
this
estate
to
be
pittyed
;
for
the
bondage
of
the
mynd
is
more
hurtfull
a
great
deale
,
then
that
of
the
body
;
and
the
losse
of
good
thoughts
,
is
a
greater
domage
,
then
the
losse
of
money
.
The
third
commodity
of
virginity
and
single
life
is
,
that
it
maketh
the
minde
,
being
freed
from
the
cares
and
troubles
of
Marriage
,
more
fit
&
prepared
to
serue
Almighty
God
,
and
procure
its
owne
safety
:
and
this
is
the
greatest
good
of
this
life
.
For
which
cause
it
is
commended
specially
by
the
Apostle
the
1.
Cor.
7.
where
he
saith
,
Mulier
innupta
&c.
A
woman
vnmarryed
,
and
a
Virgin
thinketh
on
what
belongeth
vnto
God
,
that
she
may
be
holy
,
both
in
body
and
minde
.
There
is
nothing
better
nor
more
healthfull
vnto
our
soule
than
to
serue
God
,
and
to
endeauour
the
obteyning
of
our
soules
wellfare
.
To
this
purpose
were
we
made
,
&
adorned
with
these
noble
faculties
of
our
soule
,
Vnderstanding
,
Memory
,
and
Will.
Wee
haue
not
receiued
these
to
imploy
them
about
transitory
and
seruile
matters
,
without
any
fruit
at
al
,
but
to
addresse
them
to
eternall
and
celestiall
things
,
for
our
great
benifit
and
aduantage
.
All
earthly
things
are
to
base
&
contemptible
for
our
minds
(
which
is
aboue
all
visible
things
)
to
fixe
,
and
exercise
it selfe
there
about
.
The
shortnes
it selfe
of
our
life
,
togeather
with
the
vncertinty
&
necessity
of
dying
,
might
iustly
recall
vs
from
the
care
of
temporall
matters
,
&
addresse
our
thoghts
to
the
solicitude
of
thinges
eternall
.
Whereupon
the
Apostle
1.
Cor.
7.
sayth
:
Tempus
breue
est
&c.
Time
is
short
,
it
remaines
,
that
such
as
haue
wiues
,
be
as
those
who
haue
them
not
;
and
those
who
mourne
,
like
those
who
mourne
not
;
&
those
who
reioyce
,
like
those
who
reioyce
not
;
and
those
who
buy
,
like
those
who
possesse
not
;
and
those
who
vse
this
world
,
like
those
who
vse
it
not
;
for
the
fashion
of
this
world
passeth
away
&c.
By
which
wordes
he
teacheth
vs
,
that
we
should
be
no
more
affected
and
addicted
to
transitory
things
,
then
as
if
they
did
not
belong
vnto
vs
.
We
ought
to
haue
care
of
nothing
so
much
,
as
to
auoyd
eternall
punishment
,
and
attaine
to
euerlasting
ioyes
:
for
in
comparison
of
these
,
all
the
good
or
ill
of
this
world
,
ought
to
be
of
no
ac●ount
:
So
that
if
there
were
nothing
but
madnes
practised
in
the
world
,
this
would
be
the
greatest
,
to
neglect
the
highest
and
euerlasting
thinges
,
&
to
follow
that
which
is
base
and
transitory
,
with
so
great
hazard
of
eternall
damnation
.
Therfore
as
that
manner
of
life
is
miserable
,
and
to
be
auoyded
by
all
wise
men
,
which
intangleth
the
mind
with
care
of
base
&
earthly
thinges
,
howsoeuer
glorious
and
honourable
they
seeme
:
So
on
the
contrary
,
is
that
state
happy
&
most
desirously
to
be
imbraced
,
which
freeth
the
mind
from
all
these
cares
&
troubles
,
and
affoardeth
it
commodity
to
meditate
on
heauenly
things
,
and
to
apply
it selfe
to
the
obtayning
of
its
own
welfare
.
And
such
is
single
life
,
as
it
hath
byn
shewed
.
Neither
in
women
only
,
but
also
in
men
single
life
hath
all
these
effectes
:
for
most
of
those
thinges
which
we
haue
sayd
before
of
women
,
haue
place
also
in
men
:
yet
men
in
Marriage
are
most
commonly
exposed
to
more
discommodityes
and
inconueniences
then
women
,
because
the
whole
care
of
maintayning
the
houshould
,
and
of
the
greatest
busines
lyeth
vpon
him
;
and
infinite
disdaines
of
the
wife
,
offences
,
iealosies
,
suspicions
,
complaints
,
and
frowardnes
are
to
be
endured
,
as
S.
Hierome
prosecuteth
it
,
very
elegantly
out
of
Theophrastus
the
Philosopher
in
his
first
booke
against
Iouinianus
,
whose
words
it
seemeth
heer
good
to
set
downe
.
Fertur
,
inquit
,
Aureolus
&c.
Heer
is
brought
(
quoth
he
)
a
little
goulden
booke
of
Theophrastus
written
concerning
marriage
,
in
which
he
asketh
this
question
,
Whether
a
wise
man
should
marry
a
wife
or
no
?
And
when
he
hath
defined
,
that
if
she
were
fair
,
wel
broght
vp
,
of
good
Parents
,
and
if
she
were
healthfull
&
rich
,
with
these
conditions
a
wise
man
might
somtimes
marry
;
he
presently
inferreth
:
But
all
these
seldome
match
togeather
in
marriage
,
therfore
it
is
not
behoofull
for
a
wise
man
to
marry
&c.
And
then
he
sets
down
diuers
reasons
which
the
same
Philosopher
alledgeth
for
his
opinion
.
First
(
quoth
he
)
it
hinders
the
study
of
Philosophy
;
for
no
man
can
serue
his
bookes
and
his
wife
at
once
.
There
are
also
many
thinges
which
are
necessary
for
the
vse
of
Wiues
,
as
gay
apparell
gold
,
Iewells
expenses
,
wayting
women
,
variety
of
houshold
stuffe
,
guilded
horse-litters
,
and
coaches
.
Moreouer
you
shal
haue
all
the
night
long
nothing
but
pratling
,
&
complaintes
that
this
Dame
weares
better
cloaths
when
she
goes
abroad
then
she
:
This
Lady
,
or
Gentle
woman
is
much
honoured
and
respected
of
all
wheresoeuer
she
comes
;
whilest
I
,
poore
soule
,
am
despised
&
contemned
of
euery
body
.
Why
did
you
looke
so
earnestly
on
my
Neighbours
wife
?
Why
did
you
talke
with
her
mayd
?
Are
you
come
from
the
Market
,
what
haue
yee
bought
?
&c.
Her
husband
cannot
haue
a
friend
or
companion
,
but
straight
she
thinketh
that
the
loue
of
another
is
her
hatred
.
If
there
were
a
learned
Maister
in
euery
town
,
men
should
neither
forsake
their
wiues
,
nor
be
able
to
walke
with
so
great
a
burthen
.
If
she
be
poore
,
it
is
cost
to
help
her
,
if
rich
,
a
torment
to
endure
her
.
Moreouer
there
is
no
choice
of
a
wife
,
but
what
a
one
soeuer
you
chance
to
take
,
if
she
be
colerique
,
if
a
foole
,
if
deformed
,
if
proud
,
if
slutrish
,
what
fault
soeuer
she
hath
,
we
learne
that
afterward
.
A
Horse
,
an
Asse
,
an
Oxe
,
a
Dog
,
the
worst
slaue
a
man
can
entertaine
;
his
apparell
also
,
his
kettles
,
his
chayres
,
his
cups
,
his
earthen
pots
,
all
these
a
man
may
proue
before
he
buy
them
,
only
his
wife
must
not
be
shewed
before
she
be
had
,
for
feare
a
man
should
so
dislike
her
,
that
he
would
neuer
haue
her
.
You
must
alwayes
be
looking
on
her
face
,
and
commending
her
beauty
,
for
feare
least
if
you
looke
on
another
,
she
thinke
that
her
beauty
displeaseth
you
.
She
must
be
called
Mistresse
and
her
Birth-day
must
be
made
a
Holy
day
:
you
must
sweare
by
her
health
,
and
you
must
pray
that
she
may
out
liue
you
:
you
must
reuerence
her
that
nurst
her
,
and
her
also
that
bare
her
when
she
was
a
little
one
,
her
seruant
,
her
brother-in-law
,
her
little
dandling
,
her
pretty
Page
,
her
hyred
Proour
,
and
her
Eunuch
forsooth
,
for
the
longer
continuance
and
more
security
of
lust
(
vnder
all
which
names
are
prettily
couched
Adulterers
.
)
And
whomesoeuer
of
all
these
she
affectcteth
,
he
must
be
beloued
too
,
euen
by
those
to
whom
they
are
vngratefull
.
If
you
commit
the
gouernement
of
the
whole
house
to
her
charge
,
you
must
be
her
seruant
.
If
you
reserue
any
part
of
it
to
your selfe
,
she
thinks
you
wil
not
trust
her
,
&
straight
turneth
into
hatred
,
and
scoulding
,
and
vnles
you
beware
of
her
betymes
,
you
are
in
danger
to
be
poysoned
.
Old
women
,
Wisards
,
brokers
of
Iewels
and
silke
apparel
,
if
you
admit
any
of
these
into
your
house
,
you
are
in
danger
of
cuckolding
:
and
if
you
forbid
them
,
you
do
her
wronge
to
suspect
her
.
But
to
what
end
is
it
to
watch
her
narrowly
,
when
a
wife
that
is
vnchast
can
neuer
be
restrained
:
&
if
she
be
chast
,
she
ought
not
to
be
restayned
;
for
the
constraint
of
chastity
is
but
an
vnfaythfull
keeper
.
She
only
is
truly
to
be
named
chast
who
can
be
otherwise
if
she
wil.
A
faire
wife
is
a
bayte
,
aswell
in
other
mens
eyes
,
as
in
his
that
hath
her
.
A
slut
wil
sooner
desire
others
then
they
her
.
It
is
a
hard
matter
to
enioy
that
alone
which
many
men
seeke
after
;
and
it
would
be
a
trouble
to
haue
such
a
one
,
as
no
body
would
vouchsafe
to
affect
.
Yet
it
is
a
lesse
misery
to
haue
an
ill
fauoured
wife
,
then
to
keepe
a
faire
one
true
.
There
is
nothing
safely
possest
by
one
,
which
of
euery
body
is
wisht
for
.
One
sollicits
with
his
comlynes
,
another
with
his
wit
,
another
with
his
pleasantnes
,
another
with
his
money
:
by
some
meanes
or
other
at
last
the
Fort
will
be
taken
,
which
is
on
euery
side
so
strongely
beseiged
.
But
it
may
be
obiected
,
that
it
is
necessary
for
a
man
to
haue
a
wife
,
to
take
charge
of
the
expenses
of
his
howse
,
or
to
be
a
comfort
to
him
when
he
languisheth
,
or
to
auoyd
solitarynes
.
To
this
I
answere
,
that
a
faithfull
seruant
obeying
the
authority
of
his
Maister
,
and
doing
his
busines
according
to
his
will
,
disposeth
of
matters
a
great
deale
better
then
a
wife
,
who
thinketh
that
her
Mistresship
consisteth
in
doing
that
which
is
against
●er
husbands
will
,
that
is
to
say
,
to
do
that
which
she
hath
a
will
to
,
not
that
which
she
is
commaunded
to
do
.
And
as
for
attending
&
comforting
a
man
when
he
is
sicke
,
his
friends
and
seruants
,
or
such
poore
soules
as
he
hath
made
beholding
vnto
him
,
may
better
do
it
then
she
,
who
vpbraides
him
,
as
it
were
,
with
the
teares
which
shee
sheedes
for
him
,
yea
sells
the
very
filth
and
drosse
therof
,
in
hope
to
be
his
executour
.
And
by
this
boasting
of
her
carefullnes
,
neuer
leaues
him
,
til
with
her
perpetual
trouble
,
she
driues
him
into
vtter
desperation
.
But
if
her
finger
chance
to
ake
,
he
must
be
sicke
for
it
,
and
neuer
budge
from
her
bed
side
.
Or
if
she
be
a
good
wife
,
and
of
a
sweete
disposition
(
which
notwithstanding
is
a
rare
bird
)
he
must
groane
with
her
,
whilst
she
is
in
child
bed
,
&
be
payned
with
her
danger
.
As
for
the
auoyding
of
solitarines
,
a
wise
man
can
neuer
be
alone
;
he
hath
present
all
those
which
are
,
or
euer
were
good
,
in
his
thoughts
,
&
freely
placeth
his
mind
on
what
he
will
.
That
which
he
cannot
do
with
his
body
,
he
imbraceth
with
his
thoughts
,
&
if
there
be
sarcity
of
men
to
conuerse
withal
,
he
talketh
with
God
;
he
is
neuerlesse
alone
then
when
he
wants
all
company
.
Besides
it
is
a
most
idle
thing
to
take
a
wife
,
in
regard
to
haue
children
by
her
that
his
family
may
not
be
extinct
,
or
that
he
haue
,
help
&
ayde
to
his
old
age
,
and
also
to
know
who
shall
inherit
that
which
he
leaues
behind
.
For
what
is
one
the
better
when
he
is
going
out
of
the
world
,
that
another
is
called
by
his
name
,
when
as
a
sonne
cannot
presently
be
like
his
Father
;
and
there
are
an
infifinite
number
of
other
men
also
perhaps
called
by
the
same
name
.
Or
what
booteth
it
to
nourish
those
at
hom
,
whom
we
hope
may
be
helps
to
vs
when
we
are
old
,
when
perhaps
they
either
dy
before
vs
,
or
become
of
such
a
peruerse
disposition
,
as
they
will
not
succour
vs
;
or
if
they
themselues
come
to
maturity
of
yeares
,
perhaps
they
thinke
their
parents
liue
to
longe
.
And
as
for
heires
,
our
friends
&
our
neighbours
whom
we
loue
,
are
better
&
more
sure
heyres
vnto
vs
,
being
chosen
thereunto
by
vs
freely
,
them
those
whome
wee
are
constreyned
to
haue
whether
we
will
or
no
:
though
indeed
it
be
a
for
more
assured
inheritance
to
make
our selues
our
owne
heires
,
(
by
doyng
good
workes
whilst
we
liue
,
(
for
otherwise
we
do
but
abuse
the
same
)
then
to
leaue
it
,
being
gotten
all
by
our
owne
industry
and
pains
,
to
the
vncertein
vses
of
any
others
whatsoeuer
.
These
reasons
and
the
like
Theophrastus
discussing
,
what
good
Christian
might
he
not
make
ashamed
of
such
vanities
and
troubles
,
whose
conuersation
ought
to
be
in
heauen
,
and
who
dayly
sayth
Cupio
dissolui
&c.
I
desire
to
be
dissolued
and
be
with
Christ
:
as
though
he
who
may
be
a
coheyre
with
Christ
himself
,
should
desire
to
haue
man
to
be
his
heire
,
and
should
wish
for
children
,
and
be
delighted
in
the
succession
of
his
posterity
whome
perhaps
Antichrist
shall
peruert
;
when
notwithstanding
wee
read
that
Moyses
,
and
Samuel
preferred
others
before
their
own
children
.
Neither
yet
did
they
account
them
children
whome
they
sawe
displease
Almighty
God
.
Thus
farre
are
S.
Hieromes
words
,
who
afterward
confirmeth
the
same
with
examples
out
of
the
old
Testament
.
By
which
it
is
manifestly
shewed
how
far
single
life
in
the
world
is
to
be
preferred
aboue
Marriage
,
and
out
of
how
many
discommodityes
&
cares
it
doth
deliuer
a
man
;
and
what
aboundance
of
helpe
it
affoardeth
to
a
man
,
to
passe
ouer
pleasantly
,
and
quietly
this
temporall
life
,
and
obteine
a
high
degre
in
the
euerlasting
.
All
which
things
if
they
should
be
exactly
weighed
and
considered
of
most
men
,
I
doubt
not
,
but
there
would
be
farre
fewer
who
would
so
much
admire
,
loue
,
and
imbrace
the
seruitude
,
that
Marryage
oftentimes
bringeth
with
it
.
CHAP.
VI.
Of
the
Merits
of
both
States
of
life
,
to
wit
,
of
vnmarried
and
married
.
SOME
one
will
obiect
,
That
if
the
paines
and
troubls
of
mothers
be
great
in
bearing
and
breeding
their
children
,
and
in
supporting
the
conditions
and
iniuryes
of
their
husbands
;
great
also
are
the
merits
of
enduring
them
:
which
merits
such
as
are
virgins
cannot
haue
.
Whence
the
Apostle
also
1.
Tim
2.
saith
:
Saluabitur
&c.
She
shall
be
saued
,
by
bringing
forth
children
&c.
I
answere
,
that
Parents
may
be
moued
with
a
double
affection
,
to
beget
and
bring
vp
children
:
to
wit
,
with
a
meere
humaine
and
naturall
affection
,
&
with
a
spirituall
or
diuine
.
A
naturall
affection
is
,
when
any
one
desireth
children
for
the
conseruation
of
his
name
&
family
that
he
may
haue
heires
to
whome
he
may
leaue
his
goods
;
that
he
may
out-liue
his
owne
death
in
his
posterity
;
that
he
may
be
honoured
in
them
;
that
he
may
haue
comfort
and
help
by
his
children
.
All
these
are
humaine
respects
and
affections
,
and
therfore
of
no
merit
,
or
esteeme
before
God
;
yet
of
their
owne
nature
they
are
not
ill
,
but
indifferent
.
Wherfore
those
who
out
of
such
affection
do
contract
Marriage
,
or
beget
children
,
or
bring
them
vp
begotten
,
merit
nothing
before
Almighty
God
,
and
loose
all
their
labours
and
charges
which
they
are
at
,
as
far
forth
as
this
;
to
wit
,
that
they
shall
not
receiue
eternall
reward
for
them
,
but
onely
a
temporall
comfort
or
comodity
.
For
as
an
humaine
affection
is
not
meritorious
before
Almighty
God
,
no
more
also
is
the
work
which
followeth
out
of
it
,
although
it
be
frequent
and
laborious
.
In
like
manner
to
loue
and
follow
Honours
,
Riches
,
Magistracy
,
Dignityes
and
Pleasures
for
the
commodity
,
splendor
and
sweetnes
which
we
perceiue
in
them
,
although
of
it selfe
it
be
no
sinne
;
neither
likewise
is
it
of
any
desert
,
but
rather
apperteineth
to
the
delight
of
such
things
as
are
the
concupiscence
of
the
flesh
,
of
the
eyes
,
and
pride
of
life
,
and
which
proceede
out
of
a
corrupt
nature
,
not
out
of
the
inspiration
of
diuine
grace
.
The
same
likewise
is
to
be
sayd
of
the
affections
of
Parents
,
whereby
they
wish
and
procure
these
contents
&
pleasures
vnto
their
children
.
For
euen
as
when
they
desire
and
obtayne
these
things
for
themselues
,
they
deserue
nothing
at
the
handes
of
Almighty
God
;
no
more
likewise
doe
they
when
they
doe
the
like
in
their
childrens
behalfe
:
yea
this
affection
is
not
onely
not
meritorious
before
Almighty
God
,
but
also
it
is
not
so
much
as
a
worke
of
any
vertue
.
For
first
of
all
,
that
it
not
a
worke
proceeding
out
of
any
diuine
or
infused
vertue
,
it
is
manifest
,
since
it
may
be
found
also
in
Heathens
themselues
,
and
the
most
wicked
persons
that
liue
.
Also
that
such
affections
proceed
not
out
of
any
morall
or
Philosophicall
vertue
it
is
plaine
,
for
they
respect
not
their
obiects
,
as
they
are
honest
and
reasonable
,
as
the
natures
of
such
vertues
require
,
but
as
they
are
delightfull
&
commodious
,
or
honourable
.
Whence
it
is
,
that
no
man
by
such
an
affection
becommeth
praise
worthy
,
which
is
the
propriety
of
vertue
.
As
no
man
is
worthy
of
prayse
,
for
that
he
loueth
or
getteth
riches
,
honors
,
plea
,
sures
,
or
for
louing
his
child
because
he
is
fair
,
or
because
he
is
like
him
,
for
singing
wel
,
dancing
wel
,
speaking
well
,
or
being
indewed
with
such
like
ciuill
ornaments
or
qualityes
.
Al
such
affections
are
only
naturall
and
indifferent
,
and
therefore
of
no
desert
or
merit
in
the
sight
of
Almighty
God
before
his
Tribunall
seate
.
Therfore
as
he
which
giueth
almes
to
the
poore
prodigally
,
and
vaynegloriously
to
make
himself
honoured
and
esteemed
the
more
of
men
,
according
to
the
wordes
of
our
Sauiour
,
shal
haue
no
reward
before
Almighty
God
,
but
receaueth
all
his
reward
in
the
prayses
which
he
getteth
of
men
in
so
doing
:
So
those
,
which
marry
for
respect
of
pleasure
or
riches
,
those
which
desire
to
haue
children
,
or
to
bring
them
vp
to
haue
contentment
,
who
day
and
night
onely
take
care
,
how
they
may
leaue
them
a
large
and
ample
inheritance
,
that
they
may
promote
them
to
honours
,
offices
,
dignityes
,
or
wealthy
marriages
,
deserue
nothing
before
God
,
but
receaue
their
reward
in
the
temporall
contentements
,
which
by
this
meanes
they
procure
,
either
to
themselues
,
or
to
their
children
.
Therefore
to
speake
truely
,
their
labours
and
cares
are
all
lost
;
neither
do
they
reape
any
fruit
at
all
to
be
accounted
of
from
all
this
;
for
nothing
is
to
be
esteemed
of
any
great
valew
,
but
that
which
is
euerlasting
.
All
temporall
things
are
of
small
account
,
passing
away
as
shaddows
,
&
therfore
most
vnworthy
to
spend
al
the
vigour
&
principal
acts
of
our
soule
about
them
,
which
were
ordained
for
things
eternal
.
Heerupon
holy
Scripture
euery
where
calleth
vs
from
the
loue
and
desire
of
riches
,
honours
,
and
pleasures
,
and
telleth
vs
that
such
as
are
poore
,
meeke
&
oppressed
,
are
only
happy
.
Neither
are
all
these
labours
and
paines
of
Parents
onely
vnprofitable
,
but
they
are
also
hurtfull
,
and
the
originall
cause
of
infinite
euils
.
From
hence
it
is
,
that
there
are
such
an
infinite
number
of
men
in
the
world
,
who
damne
there
owne
soules
(
which
otherwise
might
haue
been
saued
)
for
their
childrens
sake
,
to
mak
them
rich
,
or
to
promote
them
to
Honours
.
For
those
that
wil
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
damnation
,
&
destruction
;
for
couetous
desire
is
the
roote
of
all
mischeife
.
Marriage
doth
comonly
force
men
headlong
vnto
this
desire
,
for
al
men
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
vpon
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
,
&
intangle
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
affection
,
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
diu●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.
Abraham
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
children
,
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
commodity
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
dec●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
than
her
own
body
.
Afterwards
he
alleadgeth
some
,
who
excuse
themselues
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
vpon
this
subiect
of
virgins
veyling
and
couering
their
heads
,
which
he
iudged
to
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
,
from
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
ve●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
&
quicken
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
than
affliction
.
Prayer
also
,
vnder
which
is
conteyned
the
meditation
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
consider
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
mādatorum
&c.
I
haue
runne
the
course
and
way
of
thy
commaundements
,
whilst
thou
dilatedst
my
hartwith
ioy
.
And
why
?
because
the
vanity
of
the
world
,
&
the
worth
of
vertue
,
and
the
Charity
of
God
,
and
the
reward
of
life
to
come
,
are
shewed
therby
vnto
vs
.
The
consideration
of
all
which
,
must
needs
greatly
stir
vs
vp
to
all
offices
of
vertue
,
and
to
a
diligent
care
of
our
owne
saluation
.
Reading
of
Spirituall
bookes
also
is
commended
by
the
holy
Fathers
,
and
commeth
very
neere
to
the
exercise
of
Prayer
.
For
as
by
Prayer
we
obteyne
the
conuersation
euen
of
God
himselfe
;
so
do
we
it
also
by
reading
of
spirituall
books
.
Whereupon
Isidorus
in
his
3.
booke
of
Sentences
the
8.
Chap.
saith
:
Who
alwayes
wil
conuerse
with
God
,
must
pray
often
,
and
read
much
;
for
when
we
pray
,
we
speake
familiarly
vnto
God
,
but
when
we
read
,
he
speaketh
vnto
vs
.
And
afterward
be
addeth
,
that
Spirituall
profit
also
proceedeth
from
praying
and
reading
.
Lastly
handy-worke
is
greatly
commended
,
for
this
is
an
especiall
and
beneficiall
Exercise
for
three
things
.
The
first
is
,
therby
somewhat
to
release
and
refresh
our
minde
;
for
we
cannot
alwayes
attend
to
read
or
pray
,
but
it
is
needfull
to
recreate
our
minde
by
intermixing
of
labours
sometymes
betwene
,
least
we
should
be
ouerwearyed
:
and
this
is
done
most
conueniently
by
outward
imployments
,
in
which
the
mind
is
little
or
nothing
at
all
buysied
.
Whence
it
followeth
,
that
this
manner
of
variety
becommeth
most
gratefull
to
our
weake
and
changeable
Nature
,
and
hath
beene
vsed
in
all
ages
by
men
and
women
,
such
as
were
holy
;
and
likewise
it
helpeth
to
auoyd
idlenes
,
which
is
especially
to
be
taken
heed
of
,
by
all
such
as
endeauour
to
attaine
to
the
perfection
of
a
deuout
and
holy
life
.
For
as
S.
Ierome
in
his
Epistle
to
Demetriades
sayth
,
there
is
nothing
more
hurtfull
to
any
deuout
purpose
then
Idlenes
,
which
doth
not
only
omit
to
get
new
perfection
,
but
also
wasteth
that
which
was
gotten
before
.
And
Blessed
Ignatius
saith
,
Otium
omnium
malorum
&c.
Idlenes
is
said
to
be
the
beginning
of
all
mischiefe
;
for
a
minde
that
is
not
imployed
,
is
open
to
all
suggestions
and
impressions
of
the
diuell
.
Wherby
sometymes
it
commeth
to
passe
,
as
Seneca
witnesseth
,
that
although
the
body
be
guiltlesse
,
yet
the
mind
being
idle
,
falleth
into
a
thousande
sorts
of
lewdnesse
.
Wherfore
it
is
good
to
be
alwaies
doing
of
somewhat
,
and
to
imploy
our
minds
about
one
good
action
or
other
,
that
the
diuell
may
alwayes
find
vs
busy
.
Lastly
it
is
beneficiall
for
the
health
of
our
body
,
and
to
giue
good
example
also
,
and
to
releeue
others
.
For
no
Almes
is
so
pleasing
to
Almighty
God
,
no
guift
so
acceptable
,
as
that
which
is
earned
by
our
owne
labours
.
S.
Hierome
discourseth
at
large
of
this
point
in
his
epistle
to
Demetriades
,
which
for
breuities
sake
I
omit
.
It
resteth
now
to
speake
of
the
third
,
to
wit
of
the
vse
of
their
Riches
.
Holy
Fathers
set
downe
the
manner
at
large
,
how
amongst
Virgins
,
those
who
are
wealthy
shold
imploy
their
meanes
;
to
wit
,
not
in
superfluous
apparell
,
not
in
banquetting
and
pleasures
,
not
in
adorning
their
bodyes
,
not
in
Iewels
,
pearles
,
rings
,
bracelets
,
not
in
rich
&
curious
houshould-stuff
,
not
in
riot
and
excesse
of
brauery
aboue
their
neighbours
;
but
in
the
succour
&
releife
of
the
poore
,
and
of
such
as
are
seruants
of
God
.
S.
Cyprian
in
his
booke
De
disciplina
&
habitu
Viginum
,
discourseth
at
large
vpon
this
thing
:
I
will
only
alleadge
one
sentence
for
breuityes
sake
:
Locupletem
te
dicu
&c.
Thou
boastest
(
quoth
he
)
that
thou
art
wealthy
and
rich
,
and
thou
thinkest
that
it
behooueth
thee
to
vse
the
riches
which
God
hath
permitted
thee
to
possesse
.
Do
so
,
vse
them
,
but
let
it
be
in
such
thinges
as
may
concerne
the
health
of
thy
soule
.
Vse
them
,
but
in
that
which
God
hath
commaunded
.
thee
to
vse
them
,
&
in
which
he
hath
shewed
thee
&
taught
thee
how
to
doe
.
Let
the
poore
find
thee
to
be
rich
,
and
those
that
are
needy
perceaue
thee
to
be
wealthy
.
Put
out
thy
Patrimony
to
vse
,
into
the
handes
of
Almighty
God
.
Giue
meate
vnto
Christ
,
that
it
may
be
lawfull
for
thee
to
sustayne
the
glory
of
thy
Virginity
.
And
to
the
end
that
it
may
be
rewarded
by
our
Lord
,
beg
it
of
him
by
the
prayers
of
many
.
Lay
vp
thy
treasures
there
,
where
no
thiefe
can
dig
them
out
,
where
no
wait-layer
,
or
night-robber
can
breake
through
.
Purchase
to
thy selfe
possessions
,
but
let
them
be
of
heauen
,
where
neither
rust
shall
eate
,
nor
hayle
fall
vpon
,
nor
Sunne
burne
,
nor
rayne
corrupt
thy
fruites
,
they
being
continuall
and
euerlasting
,
free
from
the
touch
of
secular
abuse
&c.
And
S.
Hierome
in
his
Epistle
to
Demetriades
sayth
:
Consideremus
&c.
Let
vs
consider
how
wisely
Wisdome
it self
hath
spoken
:
Sell
what
thou
hast
.
To
whome
is
this
commanded
?
To
wit
,
to
him
to
whome
it
is
sayd
:
If
thou
wilt
be
perfect
,
sell
not
a
part
of
thy
goods
,
but
all
.
And
when
thou
hast
sould
them
,
what
followeth
?
Giue
them
to
the
poor
,
not
to
the
rich
,
not
to
thy
Neighbors
who
are
wealthy
,
not
to
maintaine
excesse
,
but
to
suffice
necessity
.
Whether
he
be
a
Priest
,
or
thy
cozen
,
or
kinsman
,
thou
shalt
consider
in
him
no
other
respect
but
his
pouerty
.
Let
the
bowels
of
those
that
are
hungry
,
not
the
fat
banquets
of
those
that
surfet
receaue
thy
almes
&c.
Yet
for
all
this
it
is
not
the
meaning
of
S.
Hierom
,
that
if
a
Virgin
entreth
not
in
to
Religion
,
she
should
depriue
her selfe
,
of
that
which
is
needfull
for
her selfe
to
liue
on
in
good
for
;
but
that
she
bestow
therest
which
she
hath
superfluous
,
for
the
vse
of
the
poore
,
&
that
after
the
manner
which
she
iudgeth
to
be
most
to
the
honour
of
God
.
S.
Cyprian
before
mentioned
goeth
yet
for
ward
,
speaking
to
those
who
hauing
vowed
Virginity
,
and
are
very
rich
&
wealthy
,
thus
:
But
there
be
some
rich
women
&
very
wealthy
,
who
will
set
out
,
and
shew
their
store
,
&
say
,
that
they
must
vse
their
owne
goods
.
Let
these
first
vnderstand
,
that
she
is
rich
,
who
is
rich
in
God
;
that
she
is
wealthy
who
is
wealthy
in
Christ
;
that
those
be
goods
indeed
,
which
be
spirituall
,
diuine
,
and
heauenly
,
which
lead
vs
to
God
,
which
with
stedfast
possession
remaine
to
vs
when
we
be
with
God
.
But
whatsoeuer
things
are
earthly
,
gotten
in
this
world
,
and
heere
to
remaine
within
the
world
,
they
must
be
contemned
as
well
as
the
world
it self
,
whose
pomps
and
pleasures
we
doe
then
renounce
,
when
with
a
better
pace
,
we
come
towards
God
.
S.
Iohn
doth
exhort
and
stir
vs
vp
,
contesting
with
his
spirituall
&
heauenly
voice
:
Do
not
,
saith
he
,
loue
the
world
nor
those
things
which
are
in
the
world
.
If
any
man
loue
the
world
,
the
Charity
of
the
Father
is
not
in
him
,
because
all
that
is
in
the
world
,
is
the
concupiscence
of
the
flesh
,
and
the
concupiscence
of
the
eyes
,
and
the
ambition
of
the
world
▪
which
is
not
of
the
Father
,
but
of
the
concupiscence
of
the
world
.
And
the
world
shall
passe
and
the
concupiscence
therof
.
But
he
that
doth
the
will
of
God
abideth
for
euer
,
euen
as
God
abideth
for
euer
.
Wherefore
eternal
&
diuine
thinges
are
to
be
sought
after
,
and
all
things
are
to
be
done
according
to
Gods
will
▪
that
so
we
may
follow
the
footsteps
of
our
Lord
,
and
his
diuine
ex-examples
,
who
did
warne
vs
and
say
:
I
descended
not
from
heauen
to
do
myne
owne
will
,
but
the
will
of
him
that
sent
me
.
Now
if
the
seruant
be
not
greater
then
his
Maister
,
&
he
that
is
made
free
oweth
duety
to
his
deliuerer
,
we
that
desire
to
be
Christians
,
must
imitate
that
which
Christ
did
.
It
is
written
,
it
is
read
,
it
is
heard
,
and
for
our
example
celebrated
by
the
Churches
mouth
.
He
that
sayth
,
he
abideth
in
Christ
,
ought
euen
as
he
walked
,
himselfe
also
to
walke
.
We
must
therefore
walke
with
equal
steps
,
we
must
endeauour
to
follow
his
paces
.
Then
doth
the
following
of
the
Truth
,
answere
to
the
Faith
of
the
name
,
and
reward
is
giuen
to
him
that
belieueth
,
when
that
which
is
belieued
is
also
done
.
Thou
sayst
,
that
thou
art
wealthy
and
rich
:
but
S.
Paul
doth
obiect
against
thy
riches
,
and
prescribe
with
his
wordes
,
that
thy
trimming
and
decking
is
to
be
moderated
by
an
vprighteous
end
.
Let
women
sayth
he
,
with
shamfastnes
and
modesty
adorne
themselues
,
not
in
plaited
hayre
,
nor
gold
,
nor
pretious
stons
nor
gorgeous
apparell
,
but
as
it
becommeth
women
promising
chastity
by
good
conuersation
.
S.
Peter
likewise
doth
consent
with
these
precepts
and
say
:
Let
there
be
in
a
woman
,
not
the
outward
decking
of
fairenes
,
or
of
gold
,
or
of
goodly
garmentes
,
but
the
trimming
of
the
hart
.
Now
if
these
men
do
admonish
vs
,
that
euen
those
women
,
who
are
wont
to
excusethe
adorning
of
themselues
for
their
husbands
saks
,
are
to
be
restrained
,
and
moderated
by
religious
obseruation
,
according
to
Ecclesiasticall
disciplin
:
how
much
more
expedient
is
it
that
a
Virgin
should
obserue
the
same
?
Who
deserueth
no
pardon
of
this
her
trimming
,
neither
can
she
cast
her
fault
,
vpon
another
,
but
she
her selfe
must
beare
all
the
blame
.
Thou
dost
say
,
that
thou
art
wealthy
and
rich
:
but
not
all
that
may
,
ought
also
to
be
done
.
Neither
must
inordinate
desires
,
and
such
as
spring
vp
out
of
the
ambition
of
the
world
,
be
extended
beyond
the
honesty
&
shamfastnes
of
a
Virgin
,
for
so
much
as
it
is
writen
:
All
thinges
are
lawfull
,
but
all
thinges
are
not
expedidient
.
All
things
are
lawfull
,
but
all
thinges
do
not
edify
.
But
if
thou
adorne
thy selfe
ouer
sumptuously
,
and
go
abroad
,
so
as
al
men
may
note
thee
,
and
draw
the
eyes
of
young
men
to
regard
thee
,
and
make
them
sigh
after
thee
,
and
nourish
their
vnlawfull
appetite
to
desire
thee
,
and
kindle
their
fire
to
longe
after
thee
,
in
such
sort
,
that
albeit
thou
perish
not
thy selfe
,
yet
thou
art
the
ruine
of
others
,
and
shew
thy selfe
as
a
sword
or
poyson
to
those
that
looke
on
thee
;
thou
canst
not
be
excused
,
as
if
thou
wert
chast
and
honest
in
mind
.
Thy
wanton
attyre
,
and
dishonest
trimming
doth
reprehend
thee
;
neither
canst
thou
be
numbred
amongst
the
Damsels
&
Virgins
of
Christ
,
who
dost
liue
so
,
as
if
thou
wouldest
be
loued
.
Thou
dost
say
that
thou
art
wealthy
and
rich
;
but
it
beseemeth
not
a
virgin
to
vaunt
of
her
riches
,
because
holy
scripture
saith
:
what
good
hath
our
pride
donne
vnto
vs
,
or
what
profit
hath
the
vaunting
of
riches
brought
vs
?
All
those
things
or
past
away
like
a
shadow
.
And
againe
the
Apostle
doth
admonish
vs
and
say
:
And
they
that
buy
,
let
them
be
as
though
they
possessed
not
;
and
they
that
vse
this
world
,
as
though
they
vsed
it
not
:
for
the
figure
of
this
world
passeth
a
way
.
S
Peter
also
vnto
whome
our
Lord
c●mmended
his
sheepe
to
feed
,
and
to
defend
them
,
and
vpon
whome
he
set
and
founded
his
Church
,
did
denie
that
he
had
either
gold
or
siluer
,
saying
that
he
was
rich
in
the
grace
of
Christ
,
and
wealthy
in
his
faith
and
power
;
by
which
he
could
do
strange
and
miraculous
things
,
and
by
which
he
abounded
in
spirituall
goods
to
attain
the
grace
of
glory
.
These
goods
and
riches
she
can
not
possesse
,
who
desireth
to
be
esteemed
rich
,
rather
to
the
world
than
to
Christ
.
Thus
far
S.
Cyprian
.
The
fourth
is
her
conuersation
,
wherein
the
holy
Fathers
prescribe
to
Virgins
that
they
must
auoyd
frequentation
of
marriages
publique
banquettings
,
&
the
company
and
conuersation
of
secular
persons
,
especially
of
such
are
light
in
their
behauiour
,
and
are
giuen
vnto
the
world
;
and
that
she
should
conuerse
with
modest
and
deuout
women
.
So
saith
S.
Cyprian
in
the
place
aboue
cyted
,
Quosdam
non
pudet
nubentibus
interesse
&c.
Some
(
quoth
he
)
are
not
ashamed
to
be
present
at
Marriages
,
and
in
that
liberty
of
lasciuious
talke
,
to
chatte
with
the
rest
,
and
mingle
now
and
then
,
impure
&
dishonest
speaches
;
to
heare
that
which
is
not
fitting
to
be
heard
,
nor
lawfull
to
speake
againe
;
yea
and
to
be
euen
present
at
lasciuious
conferences
,
and
drunken
banquets
,
by
which
the
fuell
of
Lust
is
kindled
.
The
Bride
now
accustomed
to
the
patience
of
hearing
vnchastnes
,
and
the
Bridegrome
to
be
the
more
audacious
,
what
place
is
it
then
to
be
at
Marriages
,
for
such
a
one
whose
minde
is
neuer
to
be
marryed
?
And
though
she
remaine
both
in
body
&
mind
a
virgin
,
yet
by
her
eares
,
and
eyes
,
she
hath
lost
part
of
that
which
she
had
before
.
S.
Hierome
likewise
in
his
epist.
to
Demetriades
▪
Decline
and
auoyd
(
saith
he
)
the
husbands
of
Matrons
,
such
as
serue
the
world
,
for
feare
least
thy
mind
be
troubled
,
and
thou
heare
either
what
the
husband
sayth
to
the
wife
,
or
the
wife
to
the
husband
,
for
such
Conferences
are
poyson
vnto
others
.
Choose
women
that
are
graue
,
and
especially
Widdowes
and
Virgins
to
be
thy
companions
,
whose
conuersation
is
approued
to
be
good
,
their
speaches
well
gouerned
;
&
their
outward
modesty
presages
their
sanctity
within
.
Auoyd
the
wantonnes
and
immodesty
of
yong
Maydes
,
who
attire
their
heads
stangely
,
weare
lockes
at
their
eares
,
make
their
skynne
smooth
by
art
,
paint
,
weare
straite
bodies
,
and
sleeues
,
must
not
haue
a
wrinkle
in
their
cloathes
,
weare
creaking
shoes
,
and
all
this
forsooth
,
that
vnder
the
name
of
a
Mayde
,
they
may
seeme
the
more
salable
.
For
the
comportment
and
inclination
of
the
Mistresse
,
is
oftentymes
iudged
and
proportioned
,
by
that
of
the
wayting
woman
,
and
such
as
they
keep
company
withal
&c.
S.
Hierome
goeth
on
thus
:
And
this
likewise
a
Virgin
must
take
specially
heed
of
,
that
she
neuer
talke
or
conuerse
at
any
tyme
alone
,
with
any
man
,
whether
he
be
secular
or
religious
,
no
not
so
much
as
with
her
ghostly
Father
,
withont
the
company
of
others
:
but
let
all
things
be
done
openly
,
where
they
may
be
beheld
of
others
.
Or
if
it
be
necessary
at
any
tyme
to
talke
with
any
man
within
doors
,
let
it
not
be
done
,
vnles
some
other
be
present
who
may
see
al.
For
it
is
an
vnseemly
thing
for
a
man
,
thogh
be
her
Confessarius
,
yea
religious
(
&
though
his
habit
should
make
him
seeme
to
be
euen
of
the
sanctity
of
S.
Iohn
Baptist
)
to
be
alone
with
a
woman
in
a
chamber
,
the
doore
being
shut
,
and
without
any
other
present
;
whether
it
be
vnder
pretense
of
Confession
,
or
any
spirituall
instruction
whatsoeuer
.
Let
her
remember
that
Thamar
in
priuate
,
for
want
of
presence
of
others
,
was
rauished
by
her
owne
brother
.
Let
her
remember
that
for
the
most
part
all
that
haue
fallen
in
this
kind
,
haue
done
it
through
the
neglect
of
this
aduice
.
If
there
were
no
conference
in
priuat
,
there
would
hardly
any
dishonesty
be
euer
committed
.
Therfore
this
especially
is
to
be
obserued
of
a
virgin
,
as
a
precept
,
That
she
keep
herselfe
vndefiled
,
both
before
God
and
men
S.
Ambrose
also
in
his
2.
bo.
vpon
S.
Lukes
ghospell
saith
:
Trepidare
virginum
est
&c.
virgins
ought
to
tremble
and
feare
,
as
often
as
any
man
comes
into
their
presence
,
and
be
affrayde
to
speake
vnto
any
man
&c.
he
speaketh
of
such
a
one
when
she
is
alone
(
for
in
priuate
they
are
fire
and
tow
to
one
another
:
)
and
the
diuell
neuer
more
imployeth
all
his
strength
and
endeauour
,
then
at
such
a
tyme
,
for
feare
least
so
fit
an
occasion
should
escape
without
benefit
vnto
him
.
See
more
concerning
this
matter
in
S.
Hierome
in
his
8.
9.
10.
11.
and
22.
Epistle
.
Of
any
vow
of
Obedience
to
be
made
to
ones
ghostly
Father
,
I
finde
nothing
written
in
holy
Fathers
,
neither
do
I
iudg
it
expedient
(
vnlesse
in
some
few
who
are
truly
perfect
,
&
are
become
euen
maisters
as
it
were
,
in
the
way
of
Perfection
)
by
reason
of
many
discommodityes
,
that
may
follow
thereof
.
Wherfore
it
is
deseruedly
forbidden
in
the
Rules
of
the
Society
of
Iesus
,
that
any
such
Vow
should
be
admitted
by
any
Father
of
that
Order
.
To
which
also
may
be
added
the
solemne
decre
of
the
Prouinciall
Councel
of
Mechline
which
by
chaunce
I
happened
vpon
lately
,
wherein
the
5.
tytle
the
7.
Chap.
are
these
words
.
Nemo
aliquem
ad
perpetuò
&c.
No
Ghostly
father
shall
bynde
any
one
,
neuer
to
confesse
his
sinnes
to
any
other
then
to
him
&c.
And
this
Synod
declareth
all
such
Obligation
or
promise
,
though
confirmed
by
vow
,
to
be
vnreasonable
,
indiscreet
,
voyd
,
and
of
no
effect
;
&
therefore
as
far
,
as
it
shal
be
needfull
,
doth
by
this
present
Decree
ordeyne
it
to
be
so
.
I
omit
also
many
other
things
which
may
be
alleadged
for
this
purpose
.
These
prescriptions
of
holy
Fathers
,
if
a
virgin
keep
,
liuing
in
the
world
,
she
shall
be
happy
,
and
her
Estate
and
condition
shall
come
neere
to
the
perfection
of
a
Religious
life
.
CHAP.
VIII
.
Whether
single
life
,
confirmed
by
Vow
,
may
be
properly
called
an
Estate
.
SOME
seeme
to
make
doubt
,
Whether
single
life
confirmed
by
vow
,
ought
properly
to
be
called
an
Estate
,
nor
do
▪
I
know
vpon
what
grounds
.
Neuertheles
it
may
be
easily
gathered
out
of
that
which
hath
byn
sayd
before
,
that
this
manner
of
liuing
,
may
be
properly
called
an
Estate
,
and
that
such
as
professe
the
sam
may
be
rightly
sayd
to
haue
chosen
,
and
to
be
of
an
Estate
.
For
an
Estate
is
nothing
els
,
but
a
manner
of
life
,
in
the
which
it
is
purposed
so
to
continue
,
that
it
may
not
be
lawfull
to
goe
out
therof
into
another
,
as
S.
Thom.
2.
2.
quaest.
183.
and
other
Doctours
,
doe
euery
where
teach
:
but
vowed
Chastity
or
Virginity
is
a
manner
of
life
,
wherein
it
is
firmely
purposed
to
continue
,
so
that
it
is
not
lawfull
to
forsake
the
same
&
marry
;
therefore
it
is
properly
an
Estate
.
Henriques
teacheth
the
same
in
his
12.
Quodlibet
,
where
he
sayth
,
That
the
estate
of
Virginity
or
widdowhood
is
no
lesse
to
be
accounted
an
Estate
in
the
Church
of
God
,
then
the
Estate
of
Marriage
.
And
Caietan
affirmeth
,
that
this
doctrine
of
Henriques
is
true
,
according
to
the
Law
,
if
Virginity
or
Widdowhood
be
kept
,
or
professed
by
obligation
of
vow
.
And
surely
if
there
be
in
the
Church
an
Estate
of
Marriage
,
why
should
there
not
be
also
an
Estate
of
Virginity
or
widdowhood
?
If
there
be
an
Estate
of
those
which
are
wedded
,
why
should
there
not
be
the
like
of
those
that
liue
continent
,
especially
when
S.
Cyprian
witnesseth
;
That
this
is
the
more
beautyfull
part
or
portion
of
Christ
.
If
marriage
with
a
mortall
man
or
woman
,
which
can
continue
but
a
small
tyme
,
setleth
a
man
in
an
Estate
,
why
should
not
also
an
eternall
marriage
with
Christ
himself
,
which
is
neuer
to
haue
end
,
effect
the
same
?
Those
who
at
this
prensent
are
in
the
state
of
wedlocke
,
continue
not
longe
therin
,
but
after
a
litle
time
by
death
of
the
one
party
,
must
go
out
of
it
,
into
the
estate
of
such
as
liue
single
:
but
such
as
are
now
in
the
Estate
of
thos●
that
liue
continent
,
shall
neuer
go
out
of
it
,
but
alwayes
remaine
therein
.
From
whence
it
appeares
that
this
is
rather
,
and
more
perfectly
to
be
tearmed
an
Estate
,
then
that
of
Wedlocke
.
Neither
doth
it
auaile
,
that
this
vow
of
perpetuall
Virginity
may
be
dispensed
with
all
,
and
that
therfore
this
Estate
seemeth
not
to
be
firme
&
immoueable
.
First
,
because
such
a
dispensation
may
be
only
graunted
by
the
Pope
himselfe
,
yea
is
very
seldome
graunted
,
and
that
for
matters
of
great
importance
:
otherwise
such
release
is
not
of
force
before
Almighty
God
;
but
that
which
is
only
cōpredended
vnder
the
power
of
the
Pope
may
be
lawfully
thought
impossible
to
vs
,
and
therefore
it
diminisheth
not
the
immobility
or
remouall
of
this
estate
:
for
it
is
sufficient
,
that
by
vs
as
much
as
is
on
our
parts
,
it
is
firme
and
immoueable
,
in
so
much
that
it
cannot
be
altered
by
vs
;
otherwise
Religion
it selfe
should
not
be
an
Estate
,
since
the
Pope
may
vpon
iust
occasions
of
great
importance
,
release
a
Religious
man
from
the
obligation
of
his
Order
,
dispense
with
his
vowes
,
and
permit
him
to
marry
.
Secondly
also
,
because
Marriage
is
an
Estate
,
yet
it
may
be
many
wayes
dissolued
,
to
wit
before
carnall
knowledge
of
one
another
,
by
entring
into
Religion
;
and
also
after
the
knowledg
of
one
another
by
death
of
the
wife
,
or
husband
.
Also
by
the
Adultery
of
the
husband
,
the
wife
hath
right
of
a
diuorce
,
whereby
the
Marriage
it selfe
is
dissolued
euen
to
euery
duety
&
coniugall
act
,
as
though
it
had
beene
no
marriage
at
all
,
although
the
habituall
obligation
remaine
.
Finally
if
it
be
contracted
in
the
Estate
of
infidelity
,
it
may
be
dissolued
,
although
it
were
consumated
,
by
copulation
,
if
so
be
the
one
be
conuerted
to
the
Catholike
fayth
,
and
the
other
perseuere
in
Infidelity
.
Therefore
Wedlocke
is
far
more
easily
,
&
more
wayes
dissolued
,
then
the
vow
of
Virginity
:
and
yet
that
hindreth
not
,
but
that
it
is
,
and
may
be
truely
called
an
Estate
;
much
lesse
therefore
shal
that
power
of
releasing
it
,
which
consisteth
only
in
the
authority
of
the
Prince
of
spirituall
matters
,
hinder
the
vow
of
Virginity
of
being
tearmedan
Estate
.
Thirdly
a
Cleargy
Estate
is
made
a
true
Estate
by
meanes
of
the
Vow
of
Chastity
,
added
to
holy
Orders
,
and
hath
sufficient
firmenesse
;
and
yet
the
Pope
may
easily
take
it
away
,
especially
in
a
Deacon
,
and
giue
him
leaue
to
marry
.
Therefore
it
followeth
&c.
Lastly
,
Seruitude
is
a
true
Estate
,
according
to
al
lawes
,
and
yet
at
the
Maisters
pleasure
,
the
seruant
may
be
enfranchised
,
and
made
free
:
Therefore
that
extrinsecal
power
of
taking
away
any
obligation
,
which
consisteth
not
in
our
owne
powers
,
doth
by
no
meanes
impaire
the
assurednesse
&
certainty
of
an
Estate
.
For
it
is
inough
,
that
it
is
firme
and
immutable
on
our
part
.
And
the
reason
is
,
because
he
is
sufficiently
sayd
to
be
in
an
Estate
,
who
maketh
choice
of
a
certaine
kinde
of
life
,
and
settleth
himself
firmely
therein
,
so
that
he
cannot
take
any
other
vpon
him
different
vnto
this
,
but
must
continue
therein
,
euen
vnto
death
.
But
he
who
imbraceth
single
life
,
and
byndeth
himselfe
by
vow
vnto
it
,
chooseth
to
himselfe
a
certaine
kind
of
life
,
&
so
establisheth
himselfe
therein
,
as
he
cannot
passe
out
of
it
,
vnto
the
contrary
.
Therefore
he
is
in
an
Estate
.
You
will
aske
perhaps
,
Whether
this
Estate
may
be
called
an
Estate
of
Perfection
?
I
answere
,
that
it
is
not
a
complete
Estate
of
Perfection
,
but
only
in
part
,
because
it
is
a
notable
part
of
the
Estate
of
perfection
for
some
Estates
include
more
,
&
others
lesse
.
An
Estate
of
Perfection
which
is
entire
and
complete
,
includeth
also
the
vow
of
Pouerty
and
Obedience
,
both
which
a
Virgin
vowing
Chastity
in
the
world
,
may
also
after
her
manner
,
imitate
and
supply
before
God
.
FINIS
.