IT semed vnto the auctour of nature , when he layd the foundation of the ages and time that was to come , that all suche beastes , which were sub iecte vnto sicknesses & death , should at one generation and birth bringe forth but fea we yongelynges , to th ende their generation might encrease , & endure for euer , & that they of a litle beginninge mighte multiplie and arise vnto an in finite multitude , and of mortal thinges obtayne , as it were an immortalitie . But al other beastes do indifferently ( without any order or lawe ) obeye nature , and geue them selues vnto procreation . And this is , as it were an vniuersall lawe , where vnto we do perceaue and see , that al maner of beastes do willingly obeye , although there be among these , that liue in societie , and obserue the holines of matrimony so vndefiledly , that they may well instruct and teache many thousandes of men the chastitie , the charitie , the fayth , the maner , and the qualitie of matrimony , and in this number are swannes , turtledoues , The beginning of matrimony . crowes , and doues . But man beynge borne to lyue in company , and in the communion of lyfe , was bounde by the auctoure of nature wyth more exact and streyghter lawes of matrimonye . Nor he would not , that man vntemperately shoulde medle with manye women , nor that the woman shoulde submitte her selfe to many men . Therfore he bownde them together in lawfull mariage , and deliuered her vnto the man , not only for generations sake , but also for the societie and fellowshippe of life . And this is it , the Gene. ij Moses doth saye in Genesis , that the prudent and wise maker of the worlde sayde : It is not good , that man shoulde be alone , let vs make him a helpe lyke vnto him selfe . And how manye vtilities and profites do spryng and yssue of matrimony ? First as all controuersies & debates are remoued and do cease among men , when landes be occupied & possessed , The vti lities of matrimo nye . & by the power of the law graunted & stablished : euen so when the woman is lawfully maried , al such contentions do cease , which certaynly wold haue growen among men , yf women were common . For some woulde desire those , that were beautiful and fayre , & suche as were moost mighty and mooste in powre , wold iugde al thinges to be as a reward of their fortitude and strength , in theyr powre and dominion . And he that assayde her , woulde as though he had taken possession , strongly resist , and fyghte for her , as for his owne wife , wherevpon shuld arise enuy , hatred and debate . And man , the which ( yf he folow his natural affection and appetite ) is a prowd , a fearce , and a desi rous beast to be reuenged , shal finde manye wayes to accomplishe his luste , and to ensue & reuenge , that he interpreteth to be an iniury , and shall associate and gather manye vnto him , eyther for feare , or by some benefite inticed , wherby parttakings & sactions shuld fyrst aryse , and afterwardes warre , and cruell battayle , both at home and abroad , as olde auctours do reporte to haue chaunced for women ra uished , as for Helen Lacona , Tindarus and Ledas doughter , and for Lucrecia and Virginia Warre through women . Romaynes . And through Caua Iulians doughter , we lost Spayne . In Englande Kyng Henry 〈◊〉 second king Henry that second was driuen out of his realme by hys sonne , for after that he had bene longe in loue with Philippes the Frenche kinges sister , and that she was sente into England , & maried vnto him , his father being in loue with his fayre doughter in lawe , hys sonne making warre in Scot land , defloured her . The yong woman at the firste commynge home of her husband , opened vnto him , what had chaunced and being moued therewith , draue out his father , & occupied the kingdome . I let passe those thinges , that Plutarke doth write in hys booke of lo uely narrations . Woulde god there were not so many examples as geue occasions to euery man to write , both of princes , & priuate persons , howe great contention and debate letcherye hath caused . Thys was to manye a man the waye & occasion to ouerturne king domes & families , & of greate and bitter perils and calamities among all nations . But god the inuenter of matrimo ny , & moste prouident father , hauing pitie & compassion vpon mankind , hath put a measure to this immoderate luxuriousnes , printinge the lawe of matrimony not in paper onely , but in euery mans hearte . In the whiche matrimony he hath geuen to al nations ( not onely to those , the which thorough humanitie & good letters are instructed with rites and ciuile customes , but also to fearce and barbarous nations , beyng farre from all good education and customs ) so greate beneuolence & charitie , that they which are maried iduced through loue , will not leaue nor chaunge their mates & when there is no loue , shamfastnes doth take place , so the there is no man so farre from the vnderstanding of man the is ignoraunt , that to bea thynge moste scelerate , & worthy to be hated & punished , to seake , or to embrace any other , as long as matrimonye indureth . And what a commoditie is the wife vnto the husband , in ordering of hys house , & in gouerning of hys familie & housholde ? by this cities are edified & buylded . And she cometh , euen as Gen. ij . god sayth , into her husbandes house , as an helper lyke vnto him self , & as a sure companion continuinge vnto the ende of her life , a partetaker of mirth & heauines , the mother of their common children , the whiche kepeth hys goodes as her owne , thinkinge none other goodes to be hers but those , & kepeth them to leaue them to her children , the which she loueth as her selfe . It can not be spoken , from how great a burden , & molestiousnes the mind of man is lightned ther by , the which for the worthines & dignitie thereof , shulde not be molested with such inferioure cures . But yet I knowe not , whether all these The edu cation of chyldren thiges may be compared with the education & bringyng vp of children , for surely by certayn & true matrimony , they are receaued & taken for oure owne children , wherby they be vnto vs the more dearely beloued . And charitie willeth them to be nourished , and fashioned vnto al kind of humanitie and vertue , not only with diligence and cure , but wyth al sollicitude and anxietie . Al other beastes , after that the dame hath nourished them , and that they are once come to a certayne bygnesse , be of nature so instructed & taught that they leaue theyr dame for euer , beynge sufficiente ynough of them selues to shift for theyr lyuynge , and to defende theyr lyues , that one naturally not beyng better nor worse then the other : nor than that yong do knowledge that dame no more , nor that dame the yong . But as man hath of his maker , & that by a certayne singuler benefite , most excellent , reason , and figure of mynde : euen so he hath througe sinne corrupted the seede of vertue , & obserued the lyghte of hys wyt & vnderstandynge . And if he do stande and folow the wayes of his affections , he shal so abace him selfe , that he shal become seruante vnto synne now receaued , & beyng geuen there vnto , how great a beast of a man ( a cruell thyng to be spoken ) shal he be made then ? what obscuritie & darckenes shal grow in him ? how vnlike & how farre of shal he be then from his originall beginning ? This obscuritie of mynd and darckenes through doctrine & learnynge maye be cast of , and clarified , and the euyll inclination thereof by good maners & customes amended . But this our corrupte & defiled nature hath nead of sollicitude , tyme , labour , & diligence , yea and occasions must be taried for vntyll it grow , vntill it may better perceaue and vnderstand his admonisher , and vntyll it wyll heare and be admonished . And now and then we muste delay and dissemble such vices & fawtes & reserue them vntil another tyme , that they may be taken a waye and remoued withoute any daunger or peryll . Nor it is not sufficient to warne hym once or twyce , but often , & nowe & then he must be reprehended & corrected , & sometimes flattered , mynglynge the were with the sower . And what ende shall there be at laste of reformynge thys beast so euill & so brutishe , the which doth so oftentimes ( euen of it selfe ) returne & fall into this silthines ? Who woulde take such endles & dayly renuing paines and labours , yf he thought not the children to be his owne ? and yet he taketh these paynes with those , the which he trusteth & beleueth to be his by lawfull mariage , furthermore the loue of the parentes doth redounde vnto their children , & augmenteth their loue & charitie towardes them , as hatred dothe diminish & extinguish the same , as the fabelles do declare of Medea . Medea , the whiche , after she perceaued , that Iason had forsa ken her , being moued with that iniury , & prouoked with a certayne bitter hatred agaynste her husbande , murdred her owne children . And Euobardus Euobar dus . hated his sonne Nero , the which was Emperoure , because he had children by Agrippa , that fearce & cruel woman . And the loue of the husband & wife towardes theit children , doth fortify & strengthen the loue bitwixt themselues : for he loueth his equal , as the wife herein is , when she loueth her children , whiche are deare vnto their father , as her husband doth , whence they haue a double loue , and strengthe bet wixt them selues , & another bending from their children , for we loue those , that loue the thinges , whiche are deare vnto vs . Therefore fathers hauing good affection & mind vnto their children , receaue them , & after their possibilitie & riches do nourishe them , teache them , drawe them from vice represse their affections , and stirreth vp the force & strength of their reason & iudgement , to th ende they shuld vse it , & that al other powres shuld principally as vnto a quene obeye vnto it . And yet beynge thus instructed . they leaue them not so nor cast them not of , nor depart not from them , as other beastes do , but defend them , embrace them , & after theyr pos sibilitie adourne them , nourishe them , & helpe them . Nor thys beneuolence doth not subsiste & rest in them onelye , but stretcheth for the vnto the sonne & doughter in law , 〈◊〉 and 〈◊〉 , wherof great 〈◊〉 & reconciliacions haue oftentimes yssued , and cities haue had theyr beginninge . This loue doth descende vnto oure neues and cosing , and taketh care for the posteritie . And in that nature , which is partet a ker of iminortalitie , doth regard the eternitie , the which throughe generation shal ensue & folowe , where vnto the Famisies house , the familie , that patrimonie , & parentage are constituted & made , the name of the kinred , as it were the note & marke of a certayne flocke remayning : the which family geuinge it selfe to ydlenes and pride , is no other thinge , but the beginning of al flagitiousnes & misihiefe , & for the time it so remayneth , shal neuer be without some mischiefes , cruel , vnquiere , and violente oppressor of other mens libertie the which taking only a pride of his name sercheth to excel al other trusting in honest artes & knowledge . So on the other side , it is a thing moste beautiful , that the youth of that familie or house maye haue a certayn discipline & art of honeste liuinge , to be vsed with lawde & prayse : that which their parentes should deliuer vnto them from hande to hand with their inheritage & name , as a remembraunce of good workes , with domestical and fami liar examples , to ensue & folow the same . Who can declare that great commodities of all those thinges , the which by the gyfte of god we haue obtayned to ouerrunne & finishe this lyfe withal ? We are farre gone from the rites and customes of beastes , & humanitie hath she wed her selfe garnished with order , lawes , & discipline , the which thinges shuld separate & leade vs from vice , & place vs in the trade & way of all vertue . One Eue was geuen to One man one wife . one Adam , as one Churche to Christe , as the holye Apostle dothe interpretate it to be a Ephe. v great mistery , as perteyning to Christ & his churche . And one man ought to be the husband of one wife , as nature it selfe doth saye : & as the lawe of god better , then the law of nature , & the true expositour of the same dothe teache vs : first by the composition of the bodies , & by the maner of generation , the whiche by the embrasing of two bodies is made perfecte , but yet by a more secrete misterie , for the loue of two is best & without emulation , for when two or mo doo loue one thing , it is not without enuy , for very hard it is , that one shuld loue two equally , or shew , or els suffer it selfe to be of them beloued ; & he of those two that shall perceau , that he is best beloued , shal waxe insolent & prowd , as victorious in bat taile , & the other not being so wel accepted & beloued , shall burne as ouercomde with sorow . & enuye his corriuale & fellowe in loue : for other he would possesse the thing seue rally alone , or els be principal in the possession therof : where out shuld arise hatred , strife , & trouble in the family , the which thing the fearcenes of man with some great tumulte & pertur bation of thinges shuld cause , or els through the debilitie , the complayntes & importunitie of the woman , which hate none other weapons , trouble shuld encrease , & cause a mans life to be intollerable , not onelye chafing nowe & then with his fellowe in loue as with a strompet , but also with her husband . This thing is not expediente for quietnes & pleasaunt tran quillitie , the whiche shuld be at home & in the familie , wher vnto euery man defatigated , & with matters of the common welth priuate or exterior wetied , do draw them selues as vnto some sure port or hauen . But yf quietnes be so vexed & disquieted at home , and all thinges troubled with hatred , where shal then the minde of man tost with so many care full tempestes repose it selfe ? Truly a man had rather inha bite among the litigious striles of the law , among the tempestes & surges of disputations & in the ieoperdies of peregri nations , them to returne home to such an vnswete , vnsauery , & bitter life . For in the amitie and loue of many , the one beholdeth & loketh vpon the other , & not al vpon one , as ser uaunces behold & looke vpon their Lord and mayster . For when two or thre behold one , that is no 〈◊〉 , but riualitie , & coutention , or els a dominion of many vpon one , in the whithe kind & estate , there is wont to be enuy , hatred , & trouble , when that the fauour and loue 〈◊〉 al desired , inclineth to one alone . And therfore at the beginninge , God gaue to one Eue , Gen. vii one Adam , to be her Lord and mayster . And beinge minded to drowne the world , he caused certayne men & their wyues to enter into the arke for the conseruation & generation of mankind . But the preceptes & commaundementes of god do verye wel declare the strength & force of nature , the which being in vs corrupted by the varietie of affectious leading vs to diuers & contrary thinges , is by the celestiall oracles & preceptes restored agayne vnto hys integritye . In Genesis Adam ( as it were diuining ) Gene. ii sayd , that two men shuld be in one fleshe , vnto the which wordes the lord our god dyd adde this , the matrimony once consumed & made perfect , they are no more two , but one man that it might euidently appeare , Note . that true matrimonie can not be betwene thre or foure , but betwene two onelye . And as oft as god him selfe speaketh of matrimony , he neuer sayth husbandes & wiues , but wife and husband . And the Apostle . i. Cor. vii . S. Paul to auoyd fornication geueth counsel , that euery man shuld haue his wife , but he neuer sayeth hys wyues . And truly when the lord doth inhibite , that men shuld not refuse their wiues for any cause except it be for fornication , he mat xix forbiddeth the multitude of wiues , for if he mary another Mar. x. he calleth him an aduouterer . Why shuld he be an aduouterer , Luc. xvi . that marieth another , his first wyfe beinge yet alyue , yf it were lawfull for him at one tyme to haue manye wiues ? These he the lawes of nature the which in very dede shuld haue sufficed , yf oure malitiousnes had lefte oure nature pure and whole , as it came from the handes of his maker . But being now violated thorough vice , & inclininge vnto malitiousnes , the age & time that ensued , found remedies for this infirmitie , as it were certayne barres & doores to represse vice withal , that it creepe no farther . For the worlde in the fyrst encrease of mans generation , being yet but yong , part of our old & rude elders dyd dwel in caues , and parte when the cities were buylded , in houses . And at the begynginning the husband and the wife kept house together , them were children begotten and borne , vnto the whiche there arose an incredible loue , kind led with the fyrebrand of nature . These children beyng of age , maried wiues to encrease mankind withal , & their children encreased , by whose meanes the loue of the fathers paste on vnto the sonne and doughter in law , & from thence vnto theyr neues , & all these coupled together by the selfe same loue and charitie , remayned in one house , beyng parta kers of one fyre , loue makyng althinges common , or to speak more truly one thing onelye . But consanguinitie & affinity crepte in alytle further . & beyng many in number , wold not depart from that familye , because they of youth were broughte vp together ( for there is no sweter thinge , then of children to haue bene conuersaunte & acquaynted ) & because they were suche persons , whome they loued as them selues , they could not be departed , except they shuld haue bene seperated & drawen from them selues . And although certayn of them were remoued & gone , as it were to dwel in another place , yet that notwithstandinge they oftentimes returned vnto theyr originall house , and were most familiarly conuersaunt together . But suche as were wyse , and by longe expe rience witty , perceauing that chastitie through the feruentnes and heate of youth was in great daunger , iudged that such feruentnes & motions of youth , ought by some religion & lawes to be 〈◊〉 & repressed , for vnto nature it appeared truely a thing most abhominable to mary other wyth mother , nece , or doughter , the which thing Adam ( nature not Gene. 〈◊〉 beyng yet corrupted ) dyd suf ficiently ynough declare , when that he lokyng vpon his wife sayd : Beholde now the bone of my bones , & the flesh of my fleshe , for this shall man leaue both father and mother , the which he wold not haue lefte , yf he might haue maried her . Necessitie & scarcenes of people coupled brother & syster together . But humanitie by a litle & litle ( the world being somwhat more replenyshed ) began to despise & refuse that kind of mariage , & manye nations auoyded it by lawes , & by religion forbad , that suche as were so nighe of consanguinitie and kind , should not marye together : for it semed vnto them vn mete , that any such should be coupled together , and that al such mariages shuld be thoughte incestious , agaynste all right , & by the auctoritie and wil of the superior inhibited , for whether we beholde humayne thinges , the law , that is the consente of the citezins forbiddeth them , or diuyne thinges , & the maiestie of god forbiddeth them , so it foloweth that chastitie shuld be in sauegarde within the walles and houses of those , that are of consanguinitie , for it was sufficient ynough vnto the simplicitie and innocencye of oure elders , to abstaine 〈◊〉 the thing not wonte to be vsed , vnto whome it was ynough in times paste to saye , I wil not 〈◊〉 Quirites . But in the tyme & age that folowed , they coulde not be 〈◊〉 from 〈◊〉 no not 〈◊〉 manye 〈◊〉 , threatninges , terrours , prysons , nor 〈◊〉 wyth death , so feble are we to goodnes , and so strong & mightye agaynste modestiousnes , nor we do nothing more coragiously , then to disprayse & contemne vertue . And for asmuche as there is no beast , vnto whome concord & beneuolence is so profi table , or so necessary to ioyne amitie , & to amplifie loue and charitie withal , as to man , it is prouided ( as Cicero & S. Augustine do write most notablye ) that menne shoulde take their wiues from other places , and their doughters , theyr husbandes out of their families and houses , wherby great loue should aryse & encrease , & by such bondes of affinitie , the one shuld greatlye fauour the other , consideryng the therby great frendshyp and kyured shuld ensue & folowe , & that finally both gods lawe and mans shoulde make and knyt vp , as it were a knot of pietie & faythfull loue . And so it is come to passe , that charitye , which nature had sprinckled thorowout al humayne generation , was restrayned through the affections of the iniquitie of man vnto a feaw ) is now by the meanes of matrimony spred abroade , not in one or two houses only , but in cities , kinredes , & nations , the which throughe one sole mariage , haue bene reuoked from sharpe dissentions vnto louing and swere agreament & concord . But how farre it is law ful or vnlawful to procede in these thynges by the ciuill & canon lawe defined , it is not to be disputed vpon at thys time , but hereafter we shall speake thereof , when that we by the helpe of Christe shall write of the common welthe . But when so great darcknes Of the great beneuolence of God . was in the soule of man , and in his wil so great iniquitie , & that corruption was encreased in man by the continuaunce of euyll , it semed good vnto god to restore his worke , for he sente his sonne , by whome he made the world , to reconcile vs after to great dissention & discord , vnto the father , and to be the clarifier of oure 〈◊〉 , & an ensample of the woorkes and dedes of lyfe . And he puttinge forthe hys hande , lifted vp mankinde lyinge vpon the earth and waloyng in mire , to looke vp into heauen , and to be partaker of the light thereof . And although he hadde blowen hys trompet , all they that hearde that celestiall and heauenlye voyce , contemning and leauing all other thinges apart , dyd hye them towardes so great and so excellente a beatitude for them and for all other prepared . For they perceaued and sawe that all such thinges as by humayne arte wisdome , watre , or 〈◊〉 myght be obtayned and gotten , and all suche thynges as were spoken of to the Philosophers scoles , were 〈◊〉 offered and geuen as it were in to their handes more spededely and more purely then euer before , whereof there arose an incredible heate and feruentnes to folowe Christ , his bloude beyng as yet euen hoate , the whiche in such wise & maner kindled their brestes whome he touched , the the kinges & princes of the gentiles stode as they had bene amased , & the capitaynes of great hostes with such as bylong expe rience & vse of thynges were sage and wise , of whome in al graue and weyghty matters men asked counsell , & al other learned men the which being set in that hyght of all humayne thinges and nexte vnto god , al other beynge vnder them , perceaued that all thynges with greate myght & powre were ouercomed by christen men . Euery man marueiled , from whence such force & strength shulde come , wherewyth so many thousand hartes with one accorde shulde desyre and seke for one thinge , shuld confesse one Christe , shuld speake one thynge , and obtayne and come to one ende . They cared nether for mony nor yet for their lyues , they sought for no superioritie , they refused theyr owne howses , families , parentes , kynsfolke , yea and theyr owne wyues , that nothyng myght let or hinder theyre course , on flacke the victory ouer vice , and the vnhard reward of vertue . Nor they cared not for any impedi mentes or caredge that doubted not to obtayne by this victori suche infinite rewardes and goodes . Nor they had no leasure in such celeritie of age to think vpon any other thing , beynge thus occupyed and reuished wyth thys hyghe thought and cogitation . But this heat of pietie flowing vnto vs from Christ , as it were from some excellent fontaine , is as careful for other , as it is sure & certayne of it selfe , and is beautified & adorned with singuler prudency & wisdom . But the more that this heate is kindled , the more this wisdome doth shewe it selfe , & for gettinge of it selfe , doth profite on her , yf that any thynge may be lacking in such feruent and aboundant charitie . But surely she hath situate and set her selfe in a stedfalte and a sure place , and beynge full of hope , crieth oute , who shall separate vs from the charitie Ro. viij of Christe ? So then he laboreth for other , and not for him selfe , he sayeth not he lyueth , Gala. ij . but not he nowe , but Christe lyueth in him . And so he fulfilleth the commaundementes of Christ , that liueth in him , and obeyeth vnto his will , to ayde and prouide for those , that Christe woulde it shuld be prouided for , that is for his flocke , for the which he hathe not spared to offer vp his owne life . And therefore when these pietifull maisters and coadiutors of Christe , do 〈◊〉 xix . remember , what the Lorde aunswered when he was demaunded of wiues , that some did chasten them selues for the kingdome of heauen sake , & that none other coulde do that , but only they vnto whome the father of heauen gaue it , Paule ( leste that anye manne through an vnwyse feruentnesse of folowynge , or couetyng that God hath not geuen him , shuld vnwysely fall into satans secret snares , the which he layeth at the fete of those , the hast them to the p●rfection of life ) doth exhort them wisely to take hede , & to prepare most effectuous remedy , for that wherein is most yeoperdie , & to fortifie the part most strongly , where vnto they do perceaue their ene my most valiantly and moste stronglye to approche . And yet the selfesame Paule ( the which with his ensample pro i. Cor. vij . uoketh vs esteminge al other thinges as vile , beynge bare and crucified to folowe bare Christ and crucified ) geueth this counsell , that better it were to marye , then to burne , leste any man should disturbe thorough iniury any other mans peace or quietnes , or defyle him selfe with filthy thoughtes or dedes . And therefore herbes and rootes are vsed to be geuen vnto some as meat & to other some as a medicine so is matrimonye , the whiche at the beginning was inuented of god for the procreation of children , & is now vnto the luxurious and incontinente person , as a remedy of so great What mariage is . an euil . Let vs therfore take this for a very fondation and grounde , that matrimonye is a lawful contunction of one man and one wife , to liue in communion of lyfe together all the dayes of their liues .

¶ Of the election & choyse of a wyfe .

OR euer I doo speake of the choise of a wife , I muste remoue from that mind of those which I do instruct & teache that furye , wherewith they choose not their wiues , but inuade them , they marye them not , but rauishe them , and deceaue them , & contrarye to theyr willes do take them . Yf the woman were a certayn kynd of merchaundise , peraduenture it shuld not seme so vnsembly by all maner of meanes & subteltie to obtayne her : for howe soeuer she were obtayned , she woulde serue to that vse , but conslderyng that nowe she shal be his felow for euer , yf she loue him not ( be she neuer so fayre , nor neuer so bur dened with riches , she shal be continually molestious . And what a madnes were it , to be ginne suche a misterye of loue with hatred ? Loue is gotten by loue ; by honestie & fidelitie , & not by violence . For a tune peraduenture thou mayst en ioye her goodes , her beautie , & her parentage & kinred , but thou shalt neuer enioy thy wyfe . Those thinges are best , whiche are most conformable vnto nature , Adam did not rauish Eue , Gene. 〈◊〉 but receaued her , deliuered vnto him by god the father hegaue her not vnto him per force , but that they shuld mutual ly loue one another , he drue the one out of the other , & gaue than like nature & fashion , to th intent that they or euer they were maryed , shoulde seme and appeare to be one thyng , and not two . The iudgement of the mynde is the gouernoure of mans lyfe , the whiche yf it go not before all our dedes , we shall slyde and fall into such greate yeoperdies , as we do le daylye chaunce & happen amonge men . They do wel consider , what thinge they should eate or drincke , but whome they do call vnto their frendship , & communion of life ( the which are much more hurtefull , or profitable then meat ) they care not . So they do loue preposterouslye , or euer they know or iudge what they do loue , the which error dothe brynge vnto the lyfe of man more euil & more misfortune then can be spoken , wherby so many and great frendeshippes through cruel dissention are chaunged , & loue most vituperiously & shamfully broken , the whiche suche men as by nature and custome could not long endure and continue inloue , had craftely begon & vnwisely . They shuld first by nature and with reason haue iudged , and then embraced that thinge with loue , or with hatred auoyded the same , the whiche yf man ought to do in choosynge of frendes , howe much more diligently ought it to be done in the choyse of a wife , the principal of al amitie and frendshippe , whose name among al other in beneuolence and loue is most dearest . Epictetus The sayinge of Epictetus . a philosopher , of the secte of Stoickes , doth saye , that euery thing hath his eare , so that yf thou take holde there at , thou mayst vse it most handsomely & commodiously . True wisdome is , to knowe the nature of euery thinge , and the vse therof . Yf thou when thou takest a wife , wouldest thynk vpon thy children , and howe thou mayeste liue with thy wife , thou canste not lightlye fayle in the choyse of her , the whiche ( as Zcnophon dothe write in his Economica ) maketh very much for the felicitie or misery of man . For how much the more a thinge is vnited & knit vnto man , so much the more it may helpe him , yf it be good , or hynder him , yf it be euill . Those dammages & hurtes ( which are inwardly in the body ) are worse than those which are without : & those of the soule , then those of the body : & likewise menne do iudge of those thinges , which are called good . But peraduenture it shall appeare vnto some that these thinges are not vniuersally true , for vnto some the losse of their goodes is more than the losse of their helth . But this thing doeth not arise or happen of the treasure or moneye it selfe , but because they perswade vnto them selues , that to loose theyr treasure is a thing intolerable , & therfore the goodes are not of more estimation , then is helth , but th affection doth rule in thys thing . And therfore it semeth lesse to some to be dreuen out of his kingdom , then to other some to loose a small portion of his patrimony . Some wil reuenge a word most cruelly , and some other wel buffeted and beaten wil not reuenge it at al. All these thinges do pro cede & come of the soule , the whiche as most inwardly loyned knit vnto man , hath more power in him , then the bodye , yea ( as Plato thinketh ) then man him selfe . If it be then of so great importaunce , what maner of frende thou haue to liue commodiously or ineōmodi ously withal the whiche shall none otherwise dwell nor be in the selfe same chamber , bed , nor house with the , but that thou mayest shake him of at thy pleasure how much more then oughteste thou to take hede , when thou choosest thee a wife , the which must continually be conuersaunt with the at thy table , in thy chamber , in bed , in thy secretes , and finally in thy heart and breste . If thou go from home , thou dost commit thy house , thy fami lie , thy goodes and thy chyldren of all other thinges the most pleasaunt vnto her : she is the last , that leaueth the at thy departing , & the first that receaueth thee at thy returnynge , thou departest from her with swete embracementes & kisses , and with swete kysses and embracementes she receaueth thee , vnto her thou disclosest thy ioye and heauines . It is an heauenlye lyfe to be An heauen ly lyse . conuersaunte & in companye with those that a man delyteth in and loueth . But it is a A calamitye infernal , calamitie infernal to be streyghted to se those thinges , that a man doth hate , or to be in companye with those , that a man woulde not be withall , and yet can not be separated nor depart from them . Of this co meth , as we do see in dinerse mariages so greate ruine , so facinorous and filthy dedes , maymes , & murders , committed by such desperate persons , as they are loth to kepe & yet can not lawfully refuse nor leaue them . Therfore in ma riage there are two wayes , the Two wayes in mariage . one leadeth a man to miserye , the other to felicitie . In the beginning of these , thou must diligently deliberate & consult with thy selfe , as Prodigus the Sophist doth saye in the first booke of Zeniphons commentaris , that he caused Hercules to take auysmēt , whether he shuld folow vice or vertue . And in asmuche as it is a matter of great weyght & importaunce . let it not be greuous vnto that reader to reade it , for it shall not greue me to declare & open the thing more copiously & clerely . And seing that election Election or choyse is nothinge els but to take a thing mete & conuenient to the ende it is prepared for , therfore euery one , that must choose , ought to regard the end , & know what thinge is conuenient for it . It is nede ful also , that he be prudente and wise , for els he cannot dispose it , nor perceaue what is commo dious & mete for that end . Nor wisdom is not obtayned nor gotten , but by the knowledge , vse , & experience of thinges , & not by folowing of the affections the which do diminish mans iudgement . Ignoraunce & the troublesōnes of the mind is the very cause , that yongmen iudge not thinges so wel , as old men do , they knowe not the businesse of mans lyfe , and beyng but new and rawe in al thinges , they are sone deceaued : & stird with affections theyr mindes by so obfuscate and cloudye , that they can not see what is right , nor how thinges ought to be done and ordred . Therfore the yonge man Yong men shuld leaue the care of this election to his parentes , that whiche haue better iudgement & are more free from the agitations and motions of al affections , then they are . And inasmuche as they do loue their children excedingly , they wold that their children shoulde be none otherwise counseled , them themselues , for the father ( as it nath bene sundry times by manye examples declared ) doth in a maner loue his childe more , then he loueth hym selfe . The yonge man muste take hede that folowyng the light iudgement of his owne affection & mind , he chaunge not a short delectation & plea sure into a continuall repentaunce . We do learne by great & continuall vse & experience Note . of thinges , that the secrete contractes of matrimonye made betwene those that be yong , are seldom fortunate & lucky , and feawe to be vnlucky that are made , and stablished by their frendes and parentes . Al the old mariages of the Ie wes and gentiles were made after this forme and maner . The parentes by theyr owne The maner of the old mariages . aucthoritye did intreate and finishe vp the matter among them selues , nor it was not lawful for their children to dissent or to go backe from the thing that their parentes had accomplished and done . And yet they are to be admonished to haue an eye and a diligent regard 〈◊〉 marying of their children , that it may be to their great qui etnes , and that they ( asmuch as may be possible ) may lyue in iocunditye and pleasure . They muste not haue before their eyes these vayne & foolishe honours , nor the enuious and vnsure power , nor the vnquiete factions , nor riches the which vnto olde men are wont to be moste acceptable : for that were euen to brynge vnto their children ( whileste they fulfill & accomplishe their proper wil & affections ) a mi serable and a wretched lyfe , and a burden intolerable . And yf thou prepare for thy sonne nobilitie , riches , power and dignitie to serue thy commoditie withal , what other thing is that , then to vse thy chylde , as an instrumente of thy cupiditie and pleasure , not doubting to cast thy child into such a deuourynge euill to saciate and fulfil thy filthy desire withal , that he shal not be able to beare it withoute cursyng the , both priuately & apertly . But yf there be any , whether he be olde or yong , that of hym selfe doth not per ceaue , what thys thyng meaneth , let him counsell with his very frendes and other that are prudent & wise . Nor at no time he must consente to the opinion of the common people , & specially in this deliberation choosing of a wife , the which The common people . is the foundation of the whole life of man . Is there any thing more out of tune , more 〈◊〉 . or more without shape , then the vulgare and common people , called of those that are wise , a beast of many heades ? And whoso foloweth the same , must nedes be ( as it is itself ) inwrapped with many euils , & liue as it doth a most wretched life . What wisdome can be there , where affections be vehement & readye at the commaundementes of ignoraunce ? What a thing shuld it be , that he ( the whiche by choosing of an euil wife is most vnfortunateste ) shoulde desire me to choose as he did , to what end shuld this thinge come , but that I should intricate my selfe with like misery , and that he by my complayntes shuld defend hys faute throughe the societie & fellowshyp of my mischaunce or take some confort of his misfortune , consideringe the same to be common with other . But let him choose first , & shew me that he liueth a swete and a pleasaunt lyfe , and that he repenteth him not of his iudge ment , & then let him cal me by his ensample to folow the same trade of liuing . But yf he be punished for his euill election & choyse , let him shew me rather how to flee & auoyde the daunger . If any thing other by prayer , or by vowe should be asked of god , that is commodious & profitable for mans life , a good wife is chiefely to A good wife . be asked : the which shal make that , that is prosperous more A good wyfe . prosperous , & aduersiti more easye . But an euill wyfe thorough An euyll wyfe . prosperitie waxeth ar rogant & proude , & in aduersitie she looseth her courage , so that both in welth & woo , she is intolerable . And therfore the Frenche prouerbe is not withoute a cause commended , saying that he can not be wel borne , that is not wel wiued . Socrates doth say , that whoso demaundeth of God a wife , ryches , Note . or power , demaundeth as it were licence to playe at dice , or to fight a battaile , for the ende of thosethinges are vncertayne . If a man aske a good woman , the successe & ende therof is certayn , & geuen of god vnto man , as a sin guler great gifte , as Salomon beareth witnes in his Prouerbes , saying : House & heri Proue . xix . tage may a man haue by the inheritaunce of hys elders , but a wyse woman is the pro per gift of god . Iesus the sonne of Syrach sayeth : A good and Eccles. xxvi . a vertuouse womanne is a good gyft , & shal be geuen vnto her husband , and to those that feare god for a good portion . But to th intent that euery man may know , what he shuld looke to haue of a woman or euer he choose her , I haue determined with fewe wordes to describe the nature of a womanne , to th ende that no man lokynge to haue of her thynges impossible shoulde be deceaued . A man doth consiste of two thynges , the soule and the bodye .

In that soule there is as it were The nature of man . two partes : the superior wherin is iudgement , counsell and reason , the which is called the mind . The inferior part is , in the which are the motions & perturbations , the which the Grekes cal Pathi . The affections do growe of opinions , the which are more in one , than in another after the disposition , the customes & vsaunce of the bodye , age , helth , maner , vse of liuing , time & place : the which dochaunge and moue the disposition of the bodye , & consequently do worke in that part of the soule , that is annexed vnto the body , the which we cal the inferior parte , and therefore the affections , as the persuasions of thinges & opinions be , are common to al ages . But yet some of them are of more power in man , then in woman , & contraryewyse The nature of women . in woman , then in man . After that nature hath cast the sede of man into the motherly & natural place , it incorporateth the same , and yf it find sufficient heate , it bringeth forth a man childe , yf not a woman . So that when it wanteth that most excellent , actiue , & liuely qualitie , the woman remayneth feble & weake , not onely in humayne generation , but also in all other proportion of her kynd , and through suche filthines as increaseth in her ( the which that feble heate that is in her , is not sufficient nor able to caste forth ) she is lesse of stature , & more sickly , then other be , and of this by & by ( yf she be not greate bellied ) she fuffreth her menstrua : she is time rous also , for it is heat that encourageth the man , & maketh him bold and hardy , and through feare , she is coue tous , & taught secretly by nature : she knoweth her selfe to be feble , and nedefull of many thinges , & busye about many trifles , & lyke vnto a ruinous house , that muste be vnderset and vpholden wyth manye smal proppes . And throughe feare she is full of suspition , con playntes , enuious , and troubled with manye and diuerse thoughtes . And for lacke of experience of thinges , of wisdome , and of knowynge her owne debilitie , she thinketh continuallye that she shall be despised , and therfore in this feble and weake nature . anger , and a desire to be 〈◊〉 dothe kyndle as it were in flaxe continually . She loueth also to be 〈◊〉 and well apparelled , because she wolde not be contemned , and as unpotente and subiecte to all casualties on euerye syde : she doth seke where vnto she may leane and staye her selfe . And thou shalte easelye perceaue , that certayne of them do attribute vnto glorye thynges of no estimation , as to haue some great man to her 〈◊〉 boure , or that some 〈◊〉 and myghtye prince dyd salute her , or call vnto her . I wyll not speake of these 〈◊〉 , the whiche vnto many that woulde be sene to be mooste strongest are thoughte moste pretious , as of ●inred , riches beautie & frendes . Of that selfe same feare doth superstition arise and growe , for as wysdome doth perswade & moue a manne to religion , so dothe vayne feare leade a man to su perstition . Manye women are full of woordes , partlye thorough the varietie of thoughtes and affections , the which as they succede one another , so they come vnto their myndes , and from thence vnto that mouth : partly by suspition & feare , lest the by holdyng theyr peace , they be not iudged 〈◊〉 pable , or that throughe ignoraunce they know not , what they saye . All these foresayde thinges are of nature , & not of the women them selues , & therfore they are not onelye found in women , but also in such men , as other of nature , or els by the first constitution and making of the bodye , the whiche can not be chaunged , are woman like , or become such through age , as children and aged persons , or by some other casualtie or chaunce , as they that are longe diseased both in minde and bodye , nor yet al women haue not these fawtes in lyke sorte & maner , for there hath bene , & are yet not a few , which are of a more stronge and constant mynde then many men be . And many such are spoken of among the gentiles , as Cleobulina , Constante women . Hypparchia , Diotima , Lucretia , Cornelia graccorum , Portia , Che lia , and Sulpitia . And amonge vs there are innumerable 〈◊〉 , vnto the whiche nother Athenes the talker , nor Rome the conqueroure maye be compared . Nor Christ wold not that euen in our time we should be without an example , the whiche shulde flowe & descend vnto our posteritie , left and exhibited vnto vs by Ca Catharine quene of England tharine the Spaniard Quene of Englande , and wyfe vnto Kynge Henrye the eyghte of moost famouse memorye , of whome that maye be more truelye spoken of , then that , that Valerius wryteth of Lucrere , that there was in her fe minine bodye a mans hearte by the error and faute of nature . I am ashamed of my selfe , and of al those that haue redde so manye thynges . when I behold that woman so strongly to support & suffer so manye and diuers aduersi ties , that there is not one ( although he were wel worthy to be remembred & spoken of among our elders , that with suche constancy of mynd hath suffred cruel fortune , or could so haue ruled 〈◊〉 felicitie , as she dyd . If suche incredible vertue hadde fortuned then , when honor was the rewarde of vertue , thys woman had 〈◊〉 the brightnesse of the Heroes , and as a diuine thynge and a godlye sente downe from heauen , had bene prayed vnto in tem ples , although she lacke no ten ples , for there can not be erected vnto her a more ample or a more magnificente temple then that , the whiche euery man among al nations marueylinge at her vertues , haue in theyr owne heartes buylded and erected . But these thinges , the whiche are nowe knowen vnto all men , shal be hereafter worthelye & diligentelye declared . These thinges before rehersed were spoken to this intente , to declare that as man can not be chaunged , nor vtterly deli uered of his affections , so let no man hope to chaunge a wo man from her proper & natiue nature : make her better he may . but he shal neuer wholy adnichilate her assections , for as it is not in him to make of a woman no woman , so it is not in him to make of a man no man . And breuely to saye , a man shall be continuallye a man , that is , a feble beast , impo Man . tent , mutable , subiect vnto in firmities & affections , inclyninge to euill , the whiche by learning may be amended , & empayred by euill customes . We must beare with these affections in wonien , as we bear with them in other our frendes , except we do intende to auoyde al company , & liue solitariously in wildernes . And the affections of women oughte more reasonably to be supported & borne withall , then the affections of men , the which are fearce , & can hardly be tamed , or ruled , and thoroughe a false spies of libertie , that whiche doth teache them , they refuse & disdaynfully cast of the bridle . But as women are farre more weaker then man , so they are farre more meke and humble : therefore thou mayste brynge them vnder , and rule them other by manlye power , or by sharpenes of witte , by wisdome , or by the longe vse and experience of thynges . And it is muche more greuous to suffre an euill mayster then an euill seruaunt . And truely a woman , seing that she is vnder the do minion and power of manne , ought to be suche a one , nor we shoulde not mistruste , but that the diuine sapience hath touched all thinges strongly from one ende to another , & Sa. viij . doth order them most louing lye . The workes of God are wonderfull & worthy to be honored , no man can reprehend them , for that were abhominable , nor no man shoulde so searche them , to iudge them , Note . for that can not be done with out great temeritie , or malitious impietie . We can not comprehende the inscrutable and great reason of gods counsel . But yet we see certayue thinges ( as Paule sayeth ) as it i. Cor. xiij . were in a glasse , the which do suffice to passe ouer this oure peregrination , of the whiche we may take a 〈◊〉 , that man shuld not , will , nor wishe a woman to haue any other af fections or conditions , altheughe they might channge them . For yf the woman were robust and strong , both of mind & body , howe could she suffre to be obediente and subiect to him , that were no stronger then her selfe ? would she not waxe insolent & proude , hauynge in wil to rule both house and houshold , & to striue peraduenture with her husbande for that maistery ? who could kepe suche a bold peace at home , but that she woulde be abroade ? yf she be prodigall , she will neuer saue that her husband gaineth the which sauing is for a mans houshold , a thyng most necessary . If she neglect or litle regard small thinges , how shall she kepe the instrumentes of her house , the whiche are made of manye small peeces ? howe shall she kepe her housholde stuffe , among the whiche are manye vile thinges worne , destrued & broken ? who wold take vpon him the office and charges of a house ? or the office of a cooke ? who woulde nourishe & bring vp children ? what a torment were it for a man to do those thinges ? a man wold rather leaue all , & dwel in a desert , then to dwel in such misery and bondage . The loquacitie of the woman so it be with measure , is now The loquacitie of wemen & then a pleasure vnto a man weried with publike and priuate matters , for them also she learneth her children to speak , & other thinges conueniente for that age , to the which the nobilitie of man wolde not incline . Furthermore she prepareth and seeth , that all thynges Cleanlinesse , be cleane and nete , the which thing is not only commodious for the life of man & profitable to refreshe his spyrites withal , but also for hys helth , the which is more ( than can be wel expreste ) offended , and noyed with vnclendlynes , nor that witte doth not appeare to me to be cleane , that is nouryshed amonge filthynes . The enuy and emulation that is among women ( so that it excede not ) doth so sharpen their manifolde vertues and qualities , and the domestical diligence and custody of their behauour , that they nother speake nor do , whereby they maye be blamed or suspected . Nor superstition in a woman is not intolerable , so that it be not so anxius that true religion be therewith extingui shed . Nor I do not commend that woman , the whiche doth not of a greate carefulnes she hathe vnto religion incline to superstition , except she be one of the absolute and perfecte sort of matrones . These be the inclinations of women , the which may be bowed vnto that , that is good , as the inclinations of men maye , as hereafter shal be declared . In the meane space there are none in this nature to be refused , excepte thou wilte none , and had deste rather lyue alone withoute anye companye at all . The ende of matrimonye is to haue chyldren , and to The end of matrimony . lyue together , and manye do erre mooste 〈◊〉 in bothe . Some there be , that force not , of what sorte of women they gette theyr children , when that they the whyche other by fortune , or by the gyftes of nature are more excellente then other , shuld diligently take hede . that Note . they cast not so noble sede into euill grounde , & that it be not corrupted with some euil & naughtie qualitie . For we see that diligent husbandmen doo diligentlye take hede to choose out that ground which is most apte and conueniente for their sede , leste they loose ( yf the grounde beynge euill and naughtes brynge for the euyl corne ) both coste and laboure , and so much the more they do sorow the thing , how much the goodnes of the sede dyd put them in good hope & comfort . To this is ioyned , that the more tenderly the father loueth his chylde , the more it greueth him , that he shoulde take any incurable vice of the mother , the whiche thynge comyng by her , should gr●ue hym not a lytle . Agayne of what ●reare importaunce is it to liue together ? Nor there is nothynge more tedious nor more greuous vnto man , then by the waye to be in com pany with an euyll and a foolishe companion . And it were a great deale better to liue alone , then with an euyll man : and to playe with a whelpe , then to reason with a focle . O what a madnes were it then , not to thinke it to make any thynge at al to the matter , of what nature & qualities she be , with whome thou muste both lyue & dye , yf perchaunce she be molestious , or otherwyse vnto the , then thoughtes ? As touchyng the chylde two thinges are to be wayde The childe . and considered , the body and the minde of the woman , and that her body be not to farre out of fashion . The magistrates of the Lacedemonians called Ephori , condemned king Ephori Archidamus , because he hadde maried a wife of a lowe stature , whose children shoulde not sufficientlye ynoughe represent the person and dignitie of a kinge , althoughe this thinge be not of suche importaunce , that a man shuld ther fore refuse his wife , so that she haue sufficiently ynoughe all other qualities . For we do see , that suche short and deformed women bring forth most beautifull and goodlye children . We shoulde rather take heed , that she be not infected with some infirmitie or strange disease and sicknes , that whiche the phisitions do call hereditarie , and do procede from the parentes vnto their children , of the which some there be most filthy , letting the duetie and office of life . These are more diligently to be eschued then those whiche are not so horrible and filthye . And yf thou thy self be infected with anye suche infirmitie . I wold thou shouldest dispose thy self to liue chaste withoute sinne , for as it is a thing most swete and delectable to haue children , so it is verye sharpe and a discomfortable thyng to see them oppressed wyth greuouse infyrmityes and diseases , the which ( yf it were possible ) we would rather desire to haue and to suffer our selues , then with our so greate payne and heauines to se them in our children . And therfore we oughte to consider & take hede , that our myndes be sound , and that oure contagiousnes nor vice , nether by nature nor by custome do infect our children . I saye the selfe same by the man , for this is the office and duetie of a good man , to be contente with his misfortune and chaunce , & not to let it creepe forth to infect other . If we vse suche loue & charitye vnto oure frendes , that they in no wyse , nor maner be not infected wyth oure infirmytyes , howe muche more shoulde we be studious towardes our owne children ? And fathers thus counseled do vse to mary their children Note ye yong men for yonge men will heare no suche counsell , for the more madder they be , the more wiser they thinke them selues . And that is the chiefest poynt of all madnes , to thinke hym self wise . Unto these thinges adde this , the thy childes mind be not throughe education & maners contaminated , for that thing is very hurtfull for thy sonne , and pestiferous for thy daughter , the which beynge nourished and brought vppe with their mothers , obeye vnto their counsels and studye in word and dede to ensue & folowe the same . And as for the stocke and kynred , there neadeth not in this consultation of children to be any great sollicitude or care , for the children do folowe thee ; and not the woman . Thus muche we haue spoken of children . Let vs now speake of the communion of life , wherin must be considered thinges bothe good & euill , profitable and vnprofitable . Loue whereof amitie Loue . dothe take her name , dothe growe of this opinion , that the thing is good and fayre : and this is the knot of amitie , the which once taken away , amitie fayleth . And therfore true and durable loue , is onelye amonge True loue where those that are good , amonge whome there is but one constante rule and maner of liuinge . But the euill vnited and coupled together with an euill intent and desire are no longer frendes , then that desire endureth , for yf that vanyshe awaye and fayle , the force and strengthe of theyr loue and amitie doth decaye , for the knot that knit fast it to gether is remoued . And therefore we muste consider both the goodnes of the mind and of the body , and whether suche thinges as chaunce and happen vnto man of the exterior thinges , be good after the mind of the Peripatikes , are euil or commodious or incommodious after the mind of the Stoickes , but I labor not greatly in these thinges . In the soule are these , sharpnes & dulnes , swiftnes & slouthfulnes , subteltie The thinges of that soule and body . & simplicitie , malignity & goodnes , helth & infirmitie , inclination to vice and vertue variablye , and suche thinges which are gotten by vse , as artes , knowledge , rudines , wisdom foolishnes , and all vertues & vice contrary vnto these . In the body are these , age , helth , stature , for me , strengthe , and beautie . The exterior thynges are these , kynred , fame , riches , dignitie , grace , and condition . I haue reckened vp euen sufficiently ynough these qualities for thys my treatise , because I haue no place here to intreate of them more largely . These thinges of the body maye be easelye perceaued and knowen . But that that is inwardlye in man so manifoldely inwrapped & couered is obscure & darcke to be vnderstanded , the whiche canne not be learned nor perceaued more or lesse , but by the exterior actes , as some certayne dedes and workes are manifest tokens of the passions of the mind , and fome other obscure and confuse . I will not speake of the tokens & signes of Philnomi , but I wil speak more properly and more aptly as touchinge nature and that common wisdome of manne . The goyng , sitting , restyng , the countenaunce and eyes , the motion of the whole bodye and the sownde of mans voyce are but light & feble sig nifications of a mans mynd ? The more certayne tokens are mans maners and customes , among the which his speache How the affections maye be knowen . and communication is the principall , declarynge not onelye mans nature , but also his affections , as thinges procedinge from them bothe . The prouerbe dothe saye , looke what the man is , such are his wordes & communication . And Socrates when that a certayne yonge man was brought vnto him by his father for to learne , sayd vnto him , speake that I may know thee . For a wise man shall more clearelye know the mind of a yong man by his communication & speache , then by that outward gestures , or proportion and making of the bodye . By the speache we perceaue the quicke sentences , whiche procede of the witte , and the vse of a mans communication , as it were a certayne education , and how chaste , how shamefaste , howe graue , howe sober , howe modeste , howe benigne , or els howe dishonest , how vnshamfull , howe lyghte , howe insolente , howe arrogante , and howe tardious he is , for such is the fontayne from whence this riuer runneth and is deriued . In all other actions of the lyfe , some eftesones and incontinentlye do shewe euen to those that are most rudest and dulleste their intentes and mindes , for the disdaynfull is often angry , the conten tious taketh occasion to saye agaynste the obstinate wyll geue no place , but with bitter and fayned laughter , or wyth euyll and disdaynefull silence stande in hys owne conceyte and opinion . But she that among straungers can not refrayne nor brydle her affections , dothe declare her selfe to be vnruly and of mind dissolute , and that she wil not be gouerned , nor haue no respect to those , that see her , or that do speake of her . Those signes that procede of loue or hatred , are somwhat obscure and vncertayne , as those be , that delite or displease . Euerye man deliteth in that he wyllinglye doth , and desireth to haue it familiarly with him , & hateth those thynges that he coueteth to be farre from him . Plato most nobly & moste wiselye woulde that the makers of the lawes , shuld geue Makers of lawes . and applye all their studye , that the citezins might accustome themselues to delite in good thinges , and hate that is euyll . For yf they mighte once obtayn this , a fewe lawes wold serue the citie . For euerye ma might then carye about hym a most iust lawe , that is a moderate mind & a well instituted . The delectations do shew them selues with the senses & felinges of the bodye , & other by experience and practise do shewe and declare the end of them to be in the minde of eche one . It muste be considered , what euery man doth desire to he are , see , touche , smel and tast , what communication doth delyte hym ? what bookes ? what company ? what congressions ? what pastymes and plaies ? what mightes ? what rayment ? what ornamentes ? Nature doth desire nothing so muche as that , that dothe resemble it , nor abhorreth , nor yet auoydeth nothinge so much , as that , that is vnlike it . And so we maye well perceaue , that suche is the inwarde minde , as the exterior & outward thinges be , wherin man deliteth . Of this do loue , hatred , amitie , conuersation , enemitie , & to flee auoyde & some mens company arise , & are confirmed . But first and mooste principally mens mindes are vnited & knitte together by a certayne secrete consente & similitude of nature , other for the respecte of profite , or by some casual temeritie , as when menne mete together in one scole , or in one wagen or ship , some other by the waye , or in warfare , or in one office , or at one banket , or by some other necessitie . The firste of these or the most parte are stable & continuall frendes , the other as longe as there is any profite to be gotten . The thirde do cleue best together , if they be geuen to one maner of studye , or yf they finde in eche other , wherin they maye haue delite & pleasure . For yf they be geuen to diuers and contrary studies , nor finde not in them selues that dothe delite and please them , thei do sone forsake one another . By these thinges we may somwhat behold & see that blind ambages & circuites of our hertes . For euery man calleth vnto him , & grede ly doth retayne & hold that , that is most likest vnto him , or els through a certayn contagiousnes , or some familiar conuersation he becometh like vnto it . For we do read in the holy Psal mes , that with that holy thou shalt be holy , & with the innocente & the elect , thou shalt be elect & innocent , and with the peruerse thou waite be peruerted . Therefore we oughte to regarde and take good hede , what company she doeth vse with whome we do intende to marye , and howe longe she hath haunted their company , & whether Companye that by the instinct of nature , or by any other impulsion she associated her self vnto them , for suche a one through conuersation wil be like vnto them . And the mayde se ruauntes Maydens . do oftentimes open & declare the qualities & conditions of their maistresses , as the olde saying is : such maistres suche maydens . And as Plato saith , such are that whelpes . For it is verye like that she , in whose hande it is to call , whome she lusteth , will cal her , the which is most agreable & conformable vnto her conditions & nature . And being long conuersaunt together , their vices or vertues , or els their conditions & fashions will creepe vnto them , the which thing is the more easely to be done , as euery one doth conforme him selfe vnto his nature , whome he doth intend to please . And therfore those maidens ought not to be considered , that do often chaunge & departe or euer their mindes can be knowen , or with their euill maners do infect other . Nor thei are not to be wayed that dwell farre from their maistresses , but they only that haue long continued with them , whose labour & seruice about some businesses they haue vsed , & althoughe they be not vicious , yet they may hurte the good name of those , that be honest . Other there be that are vitious the which must be diuersly con sidered , for it may be , that she knoweth no such vice , or that she knoweth it . Or it must be serched out whether she may knowe it , and yf she knowe it , men must enquire how profitable the vse therof is , & whether it may commodiously be left or no , or whether that any other man can do the same , & whether she had rather , that he as of necessitie should do it , & agayne whether she be familiar with him . All these thinges wil sone declare what wil folowe , what she loketh for , what she woulde , & what she deliteth in . That womanne which doth gladly haunt the company of fatte & well likinge men , but ignoraunte and vnskilful of any honest art apper teyning vnto women , or that doth gladly talke with suche inuitinge him to her table , what should a man beleue or saye that she loketh for , but to do euill ? Men by the life that The lyfe that is paste . is paste , do take aknowledge of the life that is to come , for the force & strengthe of a custome is great , and howe she hath vsed her self with yong men , with maydens , with ser uauntes , & how she hath supported both good & euill fortune , yf euer she proued them that is prosperitie mekelye & equally , or fearcely & impotentlye aduersitie strongly & moderatly , or desperatly and ab iectly . Pietie and religion is a secrete & a hidden thinge , & Pietie . knowen of God onelye , vnto whome it perteyneth both to reward & to punishe , and it is no mans part to iudge therof nor Christes wil they should , as a thinge vnto his iudgement only reserued . But yet his iudgemente is not lighte iudgemente vnto those , that do gladly speake of God and his holy word , & heare it without any arrogancy or ostentation How the worde of god shuld be read . of witte , or to be honoured of other , but with reuerence & submission , that through the preceptes & commaundementes therof , both she and other might learne to liue well and vertuously . Nor to speake or commen of exterior thinges , pertayning to the actes and dedes of the body do in suche wise open religion , as to speake and reason of the inward thinges , & of those that do eleuate and exalt the mind vnto god . The first be , as to dispute and reason vpon fastinges , & the Fastyng . number of prayers , of vowes and of holy peregrinations . And notwithstandinge that fasting and prayer are verye good thinges , & that good & deuout women shuld oftentimes practise and vse them , yet in asmuche as the euill maye like wise vse them , they do not clerely shew and setforth the true & sincere religion . But to speake of him that is iudge both of the quicke & the dead , & of him that beholdeth the actes and dedes of men , & of the fugacitie of life , of the va nitie of those thinges , which men desire , of the contempte of honour , riches & dignitie , of the care that God hath to defende vs , sustayne vs , and to kepe vs , of the loue of Christ towardes vs , of our mutuall loue and charity , of our ayde and helpe vnto the poore , of our loue & honour vnto our husbandes , of the rule and bringing vp of our children & seruauntes , of deathe , of the paynes of the sinful , of the eternall felicitie , and of those that are vertuous and good , are more euidente promises and witnesses therof . And of these thinges we haue compendiouslye intreated & spoken Dissimulation . of . Dissimulation in all these thinges is sone speied & perceaued , or els it endureth but for a season , and often times euen sodenlye it openeth it selfe . For why ? a mans mind beinge set and disposed to dissemble , doth easelye euen of it selfe returne to hys proper nature . Let vs therfore nowe returne vnto our purpose , and speake of all those thynges the whiche we haue set in the soule , in the bodye , and in the exterior and outwarde thynges , for whose cause we haue somewhat digrest vnto the thinges that we hitherto haue spoken of . Pietie is the head of al thinges . She that is pitifull doeth neuer euel , nor any thing that may be iusiely rebuked . Thys is the true and natiue iustice , of the whiche the olde prouerbe doeth saye , that it embraseth all vertue . But the wycked woman at no time doeth anye thynge well , but when she iudgeth it to be for her owne vt ilite and profite . So my preceptes shall haue an eye , and regarde those whiche are not wycked nor perfectly pitifull , for there is not one that is perfectlye pitifull . For Paule doeth saye , that he doeth runne and laboure , i. Co. ix . yf by anye meanes he maye optayne and comprehend . But a great and a well growen pitie is accepted and counted for an absolute and Unchasle women . perfect pitie . Unchast women are intollerable , what wyse man can suffer any suche , excepte he be wytles ? Salomon sayeth : he that expelleth a Proue . xviij . good woman , expelleth a good thing , and he that kepeth an harlote is a foole , and vnwyse . What loue can a man haue to suche a woman ? For the Lorde sayeth , that she hathe violated the mistery of matrimonye . And yet they that amende & returne from their enyll life , oughte not to be numbred among the euel , in asmuche as they haue turned theyr euyl lyfe into a better . She is not muche vnlyke a shameles woman , that beynge naturallye inclyned to euyll doeth not geue her diligence to erect it , but folowynge her naturall pleasure and desyre , doeth by an vse and custome kepe it vnder , and by softe and gentle intreatynge , nouryshynge of the same , doth augment and increase it . And so it chaunseth that daye by daye , she taketh more pleasure & more in it , when that it were farre more conuenient to represse it , and by good motions and exercises to wynde & tourne it to better . Of the which Ouide not withoute a cause doeth speke , saying . She that for fear committeth not the faute , is an aduoutres , in asmuche as she desyreth it . And this woman is much worse , then she that declareth her selfe to be an open harlote : for amonge these there maye be founde that geue them selues to honesty , the whiche perchaunce were led to dishonestye not by necessitye ( for there can be no necessitie to doe euyl ) but by some appearaunce or spice of necessitie , withoute the whiche manye myghte lyue more honestlye . Nor no man can lyue pleasauntlye with her that is euyll spoken of , nor haue amitie or anye concorde with her , that is not naturally and stedfastly witted . And what thynge is more intollerable or more greuous to a wyse man , then to supporte or to suffer a foolyshe companion ? And in asmuche as to lyue together , doeth not onelye consiste in confabulation and wordes , but in all other thynges that pertayne to the lyfe of man . Therfore it is to be considered and wayed , who it is that wyll be maryed , and whether he be sharpe or dull What thynges are to be considred in hym the wyll be maryed . witted , what his customes and maners be , whether he be peaceable or angrye , vehement or softe , impetuous , fearefull , a dronkarde or an abstayner from wyne , a nyggarde or prodigal , a wydowe man , or whether he hath ben maryed or no , hauynge chyldren , or withoute chyldren , howe and by what occupation he lyueth , vpon hys landes or by other gayne , whether he be an occupiour or a craftes man , learned or vnlearned , a magistrate or a pri uate persone , of what age , of what health , and strength of bodye of and what stature .

With these thynges the com modities & incommodities of the woman muste be conferred . For why a dull wyfe is nothynge meete nor conuenient for a dull husbande , nor an vnwyse woman for a wise man . Who shal rule the familye ? Who shoulde nouryshe and brynge vp the children ? Yea , what chyldren shoulde these two brynge forth ?

Verye asheades , or yf they be proper and goodlye , they shall for lacke of good education become dull and astonied . And yet ther shal be a better agrement amonge these , then betwene a wyse man , and a dull or a foolyshe woman . Yf thou marye a foolish woman , as manye men doe , because she is fayre and beutifull , what matter made it , whether thou haddest a faire ymage of Phioia , or suche a wyfe ? For after that thou hast once satisfied thy filthye desyre , thou shalte finde thy selfe in miserye . For who shal gouerne thy house ? Wyth whome shalt thou haue communication ? Who shall loke vnto thee when thou art diseased ? Who shall comforte thee with wordes in thyne anguyshe and payne ? What companye shalt thou haue in aduersitie ? Who shal reioyce with thee in thy prosperitie ? And throughe the dulnes of the minde , they come to vyle thoughtes vnmeete for the reasonable soule , and drawing their husbandes to their proper affections and costumes , they vtterlye do blynde them . We reade in the holye Bible , that the chyldren of God perceyuynge the doughters Gen. vi of men ( before Noes fludde ) to be beutiful & fayre , toke them to theyr wyues , the whiche thynge moued God to drowne man kynde . God dyd punysh this thyng because that wyse men , and throughe vertue the chyldren of God , dyd not choose them wyues confirmable to their vertue , but tooke the fleashlye doughters of men , the which dyd drawe the celestiall spirite to earthly and vyle thoughtes , tournynge the spirite to fleash , and from quietnes to the motions of the affections . And therfore Gen. vi God doeth saye : my spirite shal not continue in them for euer , for they are but fleashe . And yf thou marye for her ryches , or for kynred sake . A ryche wyfe . The foolisher , or the more withoute iudgement she be , the more insolente and the more intollerable she wyl be . She that is craftye and subtile , A craftye wyfe . doth cumbre hym verye sore that vnaduisedlye doth intreate her , and doeth not a lytle trouble hym that is wyse . The poore man hathe The pore mans wife nede of suche a wife as doeth brynge competente ryches with her , or some sufficient occupation where with she maye sustayne and vpholde her selfe with all . But to him that hath sufficiently ynough to mayntayne hys familye , she that is apte to learne sufficeth , the whiche he may easelye infourwe and fashion to hys owne maners and customes . Pride , the very mon Pryde . ster & enemy of quietnes , is among al other vices of the mind , most to be exchued and auoyded . It breaketh loue & beneuolence , with all coniunction & concord , mingling the swetenes which shuld be principally in matrimony with all bitter sowrnes . The vices whiche do yshue oute of pride are these , arrogancye , fearcenes , wrath , fastidiousnes , & contempt , the which to be borne or suffred are most greuous tyrannes . But euerye man ( except he looke wyselye aboute him ) maye easelye be intrapte in the signification of thys vice . Some women there be , the which being fearce vn to straungers , are vnto their owne most gentle , and suche ought most dearely to be desi red and beloued . Such were those noble women , Penelope , Lucretia , Cornelia , and Portia , the which vnto their husbandes behaued them selues as handmaidens , & towardes al other kepte their estate and dignitie , and their chastitye most strongly : being prompte and readye to washe awaye from that , were it neuer so litle a spotte or blemishe , euen with their owne bloude . But yf she shoulde vse suche pryde towardes her husband , there shoulde ensue greate vnquietnesse and trouble . Suche a womanne maye be thus knowen , when that throughe the zeale of chastitye she is vnto all other intractable , nothyng regardyng her progenye , her beautifulnesse , or riches , and this shall be the good wyfe that we seake for , and the best keper of womanlye honestie . But yf she thoroughe the foresayd thinges , waxe arrogaunt and proud , she shall be intolerable . But Note ye wemen . she that hath an eye vnto ver tue , doth flee and auoyde the companye of menne , nor will not gladly commen with them , fearynge none otherwyse to bespotte the beautyfulnesse of her chastytye , then the Armelyne ( as it is sayde ) dothe auoyde myrye and durtye places . Thys womanne dothe exchue noble and ignoble , fayre and foule , riche & poore , & al other men , and shal be as touching all other , excepte vnto her owne husband , a white line ( as men saye ) in a white stone . But yf the vanitie of those vayne & wordly thinges do vaynelye inspire her , she shall despyse those , which enioye not the trifles that she is proude of , and shew her selfe moste benigne & affable vnto those that fortune doth fauoure . She that is cruell and sharpe , wyll be as it were a fearce mother in lawe , brawlynge , cruell , and contentious . An obstinate woman shoulde not be maried vnto hym that is 〈◊〉 , for that were to put towe vnto fire , and what other thing shoulde he do at home then , but burne , and she but to laye on woode to kyndle the fyre withall ? A prince oughte not A liberall woman . to refuse her that is liberall , no nor yet her that is munificente Liberalitye . or prodigall , for there is no vertue that more besemeth a prince , nor that wynneth more the fauoure of the people , or that more stablyssheth hyghe and greate dignities then liberalitie , so that it be not myxte wyth rapacitie , nor wyth the desyre to inryche some ( as were redde of Sylla , ) wyth other mens goodes and substaunce . He that hath chyldren , and doth intende to marye , muste auoyde her that is a rauener , and speciallye a prynce , and a gouernor of a cite , for by such meanes the euyll are wonte to creepe in , and to corrupte the integritie of men . And we reade that there hathe bene manye rulers of countreyes condemned , not for their owne thefte and robberye , but for the thefte and robberyes of their wyues . And for thys Note . cause it was ordeyned in the senate of Rome , Tiberius beynge Emperoure , that all suche as was sente forthe to rule and gouerne the prouinces and countreyes , shoulde not carye theyr wyues with them .

The negligente woman is vnprofitable for hym that can not be at home with hys owne familye and householde . A nyggarde is not A niggarde . onlye profitable for him that is poore , but also for hym that in hys goodes and substaunce dothe sustayne and beare the mutabilytye and chaunces of fortune . Nor I speake not thys , because she hathe no power in al those thynges whyche are called thynges of fortune , but I speake of those thynges whiche fortune is wonte with greate varyetye of chaunches to be medlynge wyth all . For why ? the patrimonye and goodes of marchauntes are muche more subiecte , and sooner do feele and taste the instabylytye of fortune , then the patrimony of husbande men , or of greate princes , or of those that liue vpon their landes and rentes . He therfore that is set vnder the varietie & mutabilitie of fortune , muste choose and marye such a wife , as is wont in such chaunces to be content with a litle , & can order that lytle both wisely & strongly . Such are they that are profitable , sober , and borne of a good stocke & kinred , nourished & brought vp vnder honest parentes , & taught to feare shame and so to hide their necessitie that it come not abroade , rea dye to eate browne breade , and to dryncke water , to couer theyr pouertie wythall . But she that is poorelye and baselye borne , but dilicatelye and wantonlye brought vp , after that she hathe once assayed of those delites & pleasures , doeth preferre her belye aboue all honour , & good name and fame . She that is eloquent and well framed to An eloquent wife speake , is a pleasure to hym that is heauy spirited , so that she be pleasaunte and not bitter of wordes , nor to pleasaunt vnto other , the whiche thinge vnto hym that is suspitious and gelous , is a very torment . She that is full of wordes ( vnto hym that goeth aboute thinges whiche are secrete , and cannot be disclosed withoute daunger ) is verye hurtfull , as vnto secre taries of Prynces , and Emperours chauncelonrs . The occasion of Fabius Maximus death was , because he declared vnto Linia hys wife , that Posthumus Agrippa was cited by hys graundfather Augustus . It is great wisedom for a man to be circumspecte , & to take hede of him selfe , as it were of disceytes , what he speaketh familierly at the ta Note thys . ble , or when he embraseth his wyfe , nor to discouer anye thynge by gesture or countenaunce , nor to remoue al maner of wrytinges from her , wherby she maye come to the knowledge and vnderstandyng therof , that shuld be opened with so greate danger and peryll . Beautifulnes , ryches , & kynred , cause men to be insolent & proud , for Ouide doeth saye : that pride doeth faile beutie . And Iuuenal doeth say : that ther is nothing more intollerable than a riche woman . And Martiall sayeth merely as he is wont : ye aske me why I wyll not marye a riche woman . Because I wil not mary my self to my wife . And Plaute in Asinaria , doeth say : I haue taken money , and with the dowry I sold myne authoritie . The poore that maryeth a ryche wyfe , doeth not so muche lyue in trouble , because hys wyfe is molestlous and greuous vnto hym , as he contynuallye doeth suspecte that she wyll dyspyse and lytle regarde hym .

And of kynred Iuuenall doeth saye : I had rather haue Venusina , then thee Cornelia the mother of Graccis , yf with thy many vertues thou brig muche pryde , and 〈◊〉 for thy dowrye the greate triumphes of thy kynred .

And yet all thys moste commonlye doeth consiste in the education and bryngyng vp of the woman . Ther be that are poore , withoute fauour , Is it not so ? and baselye borne , the whiche are often times more arrogant and proude , then thei whiche are noble . Marcus Caro the Censor and chiefest of the common wealthe , dyd choose the doughter of Solonius his cliente to his wyfe , the whiche Solonius beleued that he did but gest with him and wondered that so noble a man woulde be ioyned in affinitie with hym . But Marcus Caro. what , the olde Caro toke the yonge mayden , the rych , the poore , the noble , the ignoble , the Prynce , a vile and a base borne vnto hys wyfe .

And yet S. Hierome doeth saye , that she vsed her selfe verye contemptuouslye and proudely vnto her husband , and was dayly lesse and lesse obeydient vnto hym , so that he ( whose wordes , whether he spake theym in the senate , or to the people , or in the iudgemente haule , were taken for an oracle ) the which was estemed for the most prudent and wysest man of so noble a citie , vnto whome ther was no man at that time , nother at home , nor yet abrode , nor in warre , nor in peace , nor in quietnes , nor yet in busines able to be compared , had not so much authoritie at home , as vpon a rude , a foolishe , a poore , an ignoble , & an obiect wenche , and yet she was in a maner taken for the chiefest of al other matrones , and for her husbandes sake hadde in great estimation and honor . I heard often tymes at Louayne of a certayne hoste of mine , borne in Phrise lande , that there was in his citie a certayne ryche gentle man , the which purposing to lyue merely & quietlye , toke vnto his wife a woman far vnder his degre , that is , a pore woman baselye borne and of no great beauty , and yet moste commonly in that countrey there are exceadinge fayre women . But beyng rudelye brought vp vnder her parentes , she refused to doe the thynges pertayninge vnto his house , and disdained once to touche , or to loke vpon her husbandes shyrtes . This wo man being now dead and departed , and he mnche weried with her rude & filthie education , maried a noble , a riche , a faire , and a woman meete for hys degree , the which did serue him althoughe she had bene his bondmayde , not as compelled , nor yet fainedly but wyllynglye and fayth fullye . She put on , and toke of hys Note'y e women . clothes , and hys shoes , and made them cleane , and hauynge a great familie , wolde suffer none other but her selfe to doe anye thyuge that belonged vnto her husbandes bodye , she mended hys garmentes , washed theym , pleted them , layed them vp , and dyd all other thinges moste promptlye , the whiche her maydens now and then woulde haue bene greued to haue done . And therefore these exterior thynges are euen as euerye mans mynde is instituted & accustomed .

Nor I wyll not denye but that a woman , yf she be of a peruers nature , wyll arrogantly through her kynred , ryches and beautye ( yf these thynges be lefte her ) extolle her selfe , as doeth the flame of fier in a drye and a lyghte matter . A yonge man asked Pirtacus one of the seuen wyse Pittacus answere . men of Grece , whether he shuld mary one that was aboue his degre or no , he made him this answere : mary her that is equall with thee . Of the whiche thynge there is an olde Epigram of Celimachus , recited by Laercius . For in tymes paste the olde authours wrote of beautye as it were with certayne argumentes .

If thou marye her that is fayre , thou shalte haue her common : yf she be foule , and euyl fauoured , she shal be molestious and greuous , but yet she shal be thyne owne .

If she be fayre , thou shalte haue a pleasure in her . And this . It is a greuous thyng to suffer her that is foule , and a harde thynge to kepe her that is fayre . And therfore they counseyled men to take those , which were neyther to fayre nor yet to foule : And to choose those that were of the meane sorte . For doubtlesse , they that are excellent faire , waxe insolente and proude , for when they see & perceyue that menne beholde and gase vpou them , and that they be as it were in admiration to al men , they beleue that ther is som rare thyng in them aboue al other , not with standing that with their owne eyes they do see as in a glasse how good a thynge that beautye is , and doe soone forget it .

But consider with the eye of the mynde and vnderstandynge , makyng a coniecture of them selues by other , how vnstable a thyng that be auty is . And besydes al thys , that that thynge is hardely kept that manye doe desyre . And Note therfore a certayne poet doeth say : that there is a great stryfe , where beauty and honestye are ioyned together . And that often tymes vnder fayre faces are hydden filthy mindes . But she that is very deforme and foule , not withstandynge Deformite . she be most tender lye beloued , yet she beleueth it not , thinkynge her selfe vnworthye worth ye : and is gelous of all those , that her husband doth other behold or speake vnto . Amonge the whiche ther are some , in whom this sentence may be well applied and verified . The foule & euyl fauoured are ofte chaste , although there lacke no wyll , but the aduouterer onelye . But yet in thys thynge , after as the qualitie of the man is : there are certayne commodities that the luxurious & fastidious man may haue to satiate and fulfyl hys wyl with all , & he that is suspitious and in gelosye maye be in suretye .

All these thinges are not catholike , and yet it is wont to chaunce thus . All thynges be in manne , as the mynde of is , but specially , after as it is infourmed of youth , and stablished by vertuous customes and maners . Hys wyfe that with his handes doeth The labo rers wife labour for hys lyuing , ought to be robuste and stronge , so that she maye helpe and laboure with hym , as in plowinge and harrowynge of hys lande . The wyfe that is sickly is verye moleste and greuous , yf it lette her to beare children , or to do suche thynges as of necessitie muste be done at home . Hesiodus , Plato , and Aristotle , wyl that the man be thre and thyrtye yeares The yeares of ma riage . of age , and the woman eyghtene or euer they doe mary . For the man beynge vnder those yeres is not of sufficient strength to get children , and the chyldren are but feeble , nor encrease not as they should doe , nother in stature nor in strength . And he being inexpert , doth not rule his familie & houshold as he should do , where he beareth because of his youth , but litle authoritie , nor his children do not reuerence hym , the which doth appeare vnto them , not as a father , but a brother . And yf he be verye olde , he can not helpe his yonge children , nor they hym , but haue nede of other mens ayde & helpe , and doth depart , or euer he make any prouision for them . And women before they be eyghtene yearrs of age , are not mete to beare children , & doe trauell of chylde with greate parel and daunger . Nor it is not expedient to accustome her beinge so tender & yonge to venerial copulation , for lecherye is there by enflamed , and the body can not haue hys due increase , Nor such a yong thing can not rule her family being inexpert of all thinges , and comming to a more perfect age , she wyll not be ruled by her husband , for her conditions and maners are so growen and rooted in her , that they can not be chaunged .

Finallye , the foresayde ages doe well agree , and are conueniente , bothe for theym to lyue together in Matrimonye , and also to eugender and bring forth children , for their whole power and strength , shall fayle theym at one tyme and season , & theyr mariage shoulde haue lytle ioye or pleasure , yf the one were fruitfull , and the other feble for age . All thys haue I sayde after the mynde and opinion of the Philosophers , but speciallye of Aristotle in hys booke of the common wealthe . But yet in these thinges the causes why they dyd so define the thynge , are more to be considered and looked vpon , then the definition . Or elles when soeuer anye other lyke causes , or the selfe same ( the whiche certes are verye good ) doe perswade it . Lette vs perceyue & vnderstande that all ready nature vath defined it , the which hauing respecte to the time and place , doth with secrete qualities alter mans body . But first we must consider reason and pitie , the only goodnes of the mind . And for the time that we liue chaste & vnmaried , we must vse such a waner and measure of liuing that before the iust age of procre ation , we be not much pricked nor stirred with the flesh . Caesar Note thlo custome . doth commende the custome of the olde Almanes , the which he prayseth , because they went long without any skinnes , or rayment vpon them , the which thing after the mind & opinion of some , did stablishe their stature , their force & sinnose . And also their women were greatly estemed , the whiche before they were twenty yea res of age , would company nor lye with no man . But yf we cannot liue chast , let vs esteme religion aboue al thinges , and folow the precept of Paule , the 1. Cor. 〈◊〉 . it is better to marrye then to burne . Let vs eleuate oure eyes to the euerlasting countreye , and care litle for this life , that which is but for a time . And oure Lorde , that is the voyce of the diuine and godly wisdome doth saye , that it pro Luc. ix . fiteth a man nothing to winne all the worlde wyth the losse of his soule . Yf she that is aged dothe marrye , she muste be voyde from all natural vices , and of all suche as she was nourished and broughte vp withal , for being indured and hardened with suche euil vices , when shall she be reformed ? But she that is younge may euen as it were waxe be fashioned & formed , to what soeuer a man will fashion her vnto . In parentage and kinred let vs remembre the olde prouerbe , that of a good mother cometh a good doughter . My countreye men pronounce that with two senses , thus . Of a good vine take a good braunche , & to thy wife take the doughter of a good mother . And wanderynge aboute the citie , firste inquire thou of the mother , and then of the doughter . But yet it importeth verye muche wyth whome and where 〈◊〉 was nourished & brought vp , for it is seene often times , that suche as be borne of euill parentes waxe good euen as they be that nourishe them . And borne of good & vertuous parentes to waxe 〈◊〉 tye and euill , for youth dothe most aptly & expressely ensue and folowe that euill is . The womans frendes muste be wayde and considered , whether they be to mightye , or to greuous for the or no. Nor I can not saye , whether thou shalte haue her sufficiently ynoughe vnder thy power & dominion ; that trusteth much in the mightie strength of her kinred . Tiberius Caesar maried Iulia Augustus Tiberius . doughter , a shamelesse woman , and of a verye euyll name : but when that he could no ther chasten her , nor yet chace her the doughter of so mightie a father oute of his house , nor durst not accuse her vnto him of adultery , being vncertayn howe he wolde take it , & to kepe her , & still to continue in her company was most greuouse of all , vnder a colour to liue quietlye he wente to the Rhodes , where at his first comming he liued a life most ignominious , & after that in great daunger for there were that called him a banished man , & for Caesars pleasure his stepsone didde threaten to 〈◊〉 hym . I know a certayne man that maried one farre aboue his degre but after that the dayes of micth and pastime were past , he cursed the daye as to him moost vnfortunatest , when she was firste named vnto him . For yf he had married one of equall and like degree vnto him self , he hauing so great abondance of riches , shuld haue bene the most fortunatest & luckieste of al other , nor he shuld not haue repented him selfe of hys kinred , nor at home haue suffred so greate molestiousnes , the which could not haue bene en ded but by his death or hers . Furthermore men must consider , of what conditions the womans kinsfolke be of , and what their maner & fashion of liuing is , whether they be spitifull , sharpe , vntractable , litigious , brawlinge , or fearce : for with such thou shuldest be continuallye in trouble . And agayne whether they be sedi tious , or factious , and special ly in those parties , wher that As 〈◊〉 〈◊〉 . men whether they wil or will not are wont to be entangled with partetakinges , for they shal be vnquiete . For who can auoyde trouble that familiar ly doth haunte and frequente their companye , whiche are troubelous ? Furthermore it must be considered , whether they be poore , great crauers , shamels , or without modestiousnes : for there be , that can not suffer , ne beare no such , but to auoyd al such grefe , are content to go & inhabite other pla ces . It is a greuous thing to suffer her that is riche , or to nou rish or intertayn her that is pore Let euerye man looke vpon his owne substance , whether How notable a thing it is to mary a poore woman . he be able to support him selfe & his or no , for there is nothinge more acceptable vnto God , nor more commended of man , then to mary a poore & a well conditioned woman . It is a spice of almose to helpe the poore , & thou hast her not only as a wife , but as a seruaunt the whiche can not laye vnto thy charge , that she brought thee any thing , but in prosperitye shal vse with thee that is thine , & kuowledge thee to be maister of al , & that al her welth commeth of thee , & in aduersitye shal patientlye beare & suffre enuious and vnfrendlye fortune , remembryng how litle she brought with her , and shal not pittie her selfe that came porely vnto the , but thy selfe that art spoiled of al thy goodes . But yet I put thee in remembraunce agayne , that I speake of those that are well and manerly brought vp , for poore mens doughters sluttyshely & wantonly brought vp and nourtered , are as touchynge theyr estate , bothe in prosperitie and pouertye intollerable . But yf thy goods suffice not to intertayne thy wyfe with all , take thou such a one as can somwhat helpe thee . But yf thou take her that is riche , to liue & spende her goodes ydely & pleasauntly , thou breakest the lawe & ordinaunce of god , the which wold Gen. 〈◊〉 . that man shuld liue of his tra uell & labour , furthermore , it shulde breake loue & concorde . And how longe thinkest thou that she wold suffer & support thee , which as one that is vn profitable & ydle doest consume & deuour vp her goods & substaunce ? But such a ruffler the which as she supposed shuld haue ben vnto her swete and pleasant , shal want no payn , that is , no strif , no crabbed words , no mutual hatred in this lyf . And that bread the which he did eate without payne or labour , shal bryng with it moste bitter and sowre meate . How muche better had it ben then to haue eaten browne breade with v●le & vnsauerye meate in tranquillitie & peace , then in such a bitter life to haue deuoured & eaten al other delicates folowing the counsel of the wise man , saying : that better is a drie morsell of breade Prou. xvij . with ioye & gladnes , then a house ful of fat offering with strife and contention . Of the which pleasaunt and swete life gotten with labonre & payns Uirgil doth say , that there was an old husband man at Tarent , the which not withstandyng ●arens is a noble citie of Calabria . he was but pore & nedye , yet in mind he was equal with princes that which returning home towardes nyghte , furnyshed hys Table wythoute anye coste or charge at all .

Marcus Antonius the Philosopher maryed Fustina , the dou ghter of Antonius Pius , and trustynge that there by he shoulde inherite the Empier , durste not for her manifest & open aduoutrye refuse her . lest that anye controuersye or trouble should be made for her dowry . I would a great deale sooner counsell the woman to marrye with her better , then the man to marrye her that is of moore power , then he hym selfe . For why ? the minde of man is noble , & will not abase it selfe , to be compared to the woman . But manye women for their defence when they braule and chide , doe vse thys armoure , for incontinentlye thou shalt heare the comparison of their nobilitie and ryches . After al thys , thou must marke their qualities , that is , whether she be a wydowe or vnmaryed , a virgyn or corrupt , wont to be loued or no. In a wyddowe , her age must be considered . In a yong woman it maketh no greate matter whether she be a virgyn or no , althoughe it seeme no smale thynge to haue had the flower of her age , and as Uirgil doeth say , to haue had th firste loue . Nor it is not of naughte that my countrey men prouerbiallye doe saye : that the begynnynge , as wel in loue as in ●otage is moste pleasaunte . In her that was longe with her husband , that thyng , the which of wise men is commaunded to be wayed in frendes , muste be considered , that is , how she behaued her selfe to her firste husbande and what maner of man her husband was . For if she ( he being an honest man ) loued him not , nor could not broke him , waie then with thy self , what she wil be vnto thee : but yf he wer euyl and importune , and yet she moderatly dyd suffer him , thou must euer hope and trust the same . But yf he wer euyll & flagitious , then thou muste take good heede whether he haue not allured her vnto his owne maners , and how those maners doe please the. Make also a comparison betwixte him and thy selfe , for yf he wer more vertuous then thy selfe , she considering the good thinges past & those that are present , shal be heauy and greuous vnto the , and so much the more , because that the time present semeth to be worse , then that , that is paste , for the Tyme . time doth continually turne & incline to the worse . But yf she be better borne , richer , and of more power then thou thy selfe , she as one that was some times maryed to suche an husbande vnto whom thou arte not to be compared , shal fastidiously contempne thee , & the more bitterly hate thee . howe muche her first husband then thou , dyd more commodiously and gently vse her . But she that shal come laden to the with children , shal rob thee , & gather to enriche her owne withall . She wyll not loue thy chyldren , nor yet equallye those , which are common betwene you , but shal haue compassion vpon the fatherles being destitute of al fatherlye helpe and com forte . In her that was corrupte men must consider the lyfe that is paste , for of these ther are two periculous kindes , for thou shalte heardlye perswade her that was common , or her that hathe haunted the companye of greate men , or her the whiche they haue loued to be continente : for it would be heard for her that was wonte and accustomed to be a maistres ouer great men , to serue him that is so farre vnder those which wer her seruantes . And how soeuer she shal find the , she wil not beleue that al other wold haue ben as thou art , but shal lament that so vnluckedly she came & was maried vnto the. I wold not counsel that to mary Excellente good connsell . her , with whome thou hast bene in amors withal , whom thou flatterdest , whome thou didst serue , whom thou calledst thy hart , thy life , thy maistres , thy light , thy eyes , with other suche wordes as foolishe loue doth perswade , vsinge impietie agaynst god , which is that ende of al desire & goodnes . Thys submission is & shoulde be the cause , that she doth not regard that , but disdayneth to serue thee , whose ladye she was as she estemed , & whom she found more obedient vnto her , euen with that peril & daunger of life , them any other slaue that was bought for monie . Thus it appeareth it is not conuenient the the seruaunt should rule the maistres , for after that loue , hatred , reuerence , contempt , & feare hath once occupied the mind of man they leaue certayne continuall markes , the which the Grekes call Hexis , & the Latins Habitus . Great & noble men do alwayes honour their pedagoges & maisters , & that for the reuence they bare them of youth & do feare them , notwithstanding they be their subiectes , & haue the aucthoritie & power in their hand bothe of life and deathe . And the prouerbe doth saye , that whoso marieth for loue , dothe liue in sorow . I wold that the flame whiche was kindled & did burne before they were married , & after they were married , waxed cold agayne might be renued , perpetual , pure , & liuelye . Thou seeste nowe , howe great prudency & wisdome is necessary to discerne & iudge these thinges , and how necessary it is to counsel with him , whose motions of the minde are quiete , that they begile thee not . Let no man trust to obtayne a wife , that shal haue no incommoditie nor faute , but yet the fewer that she hath , shall be in stede & place of her mani fold & great vertues . But he that is wise , wil learne & take consel by such thinges as be present . And forasmuch as those thinges which be meane , are almost infinite , there can be no vniuersall forme nor rule genen of them , & therfore wisdom is present at hand , the which is not geuen , but with preceptes ayded & holpen : & to admonish men of the same , I haue as for an example written the thinges & matters aforesaid . In the deliberation of matrimony , this must be inuiolably 〈◊〉 〈◊〉 . obserued , that we folow not the iudgement of oure owne senses , nor eyes the whiche are sone rauished and deceaued with beautie , nor of the eares the which take pleasure in elo quence , nor of the motions of the mynde , wherewith men are ledde other to kinred , or els to moneye or riches , the whiche all throughe their instabilitye , aboundaunce or sacietye , do brynge wyth them swyfte & sodaine repentance . And therefore al thinges are to be reuoked & called to that supreme and exact iudgement of the mind . Thou shalt take hede , that on thy part the wo man nother in body nor in sub stance be not deceaued , for thou shalt neuer vse her cōinodiously , and as thou wouldest thy selfe , whome thou fraudulent ly & deceytfully diddest intice & wind vnto thee , for natural ly we hate him as an enemy , that doth begile vs , nor nothynge doth displease a manne more , then to lacke the thinge he loked for . It were better to disclose vnto her thy vices & infirmities , the mediocrity and meanes of thy goodes & substance with the perill of the losse of her , then to obtayne her with fraude & sure discord . Sergius Sergius Gal ba , Galba his father that was Empe rour playde ( as it is written ) the parte of a wise & of an honest man , for when Liuia Occel la that beautifull & riche woman was in loue with him , he put of his clothes , & secretlye did shew her that he was broken backte , the which simple generositie did so contente & please her , that she regarded not the blemishe of his bodye , but loued and honoured him more , than euer she did before . Many men are wont to saye , that they will rule their wiues , whatsoeuer they be , or howsoeuer they came by them , and that it is in the hande and power of the husband , what and of what conditions she shall be . Certes a greate parte of this doth rest & lye in the husband , so that he as he oughte to do , do vnderstand that ma Matrimony . trimonye is the supreme and most excellent part of all amitie , and that it farre differreth from tiranny , the which doth compell men to obeye . Truly it compelleth the bodye , but not the will , in the whiche all loue and amitie do the onelye consist , the which yf it be drawen dothe resiste , and bowe lyke a palme tree ( as naturall The nature of a palme tree . Philosophers do wryte ) to the contrarye parte . Nor thou shalte not beleue , that there canne be anye maryage or concorde , where they agree not in wyil and minde , the whyche twoo are the beginning & seate of all amitie & frendship . And they that do auaunce & thinke them selues able to rule their wiues , by that time they haue proceded 〈◊〉 . and gone a litle further , they shall feele & perceaue them selues begiled , & find that thyng to be most hard & intractable , the whiche to be done they estemed most light and easye . Some there be , that through euyll and roughe handelynge and in threatenynge of their wiues , haue them not as wiues , but as seruauntes .

And yet surelye they are but very fooles , that iudge matri mony to be a dominion . And such as woulde be feared , do afterwardes lamente & complayne that they find no loue in them , whose loue & amite through their owne importu nitie thei turned into hatred . And at the beginnynge glorifiing & craking thus cruelly to be their wiues maisters , thei purchase vnto them selues a most miserable & alamentble life in time to come , beinge nowe that all loue & pleasure is caste a side , enuironed with feare & suspition , hatred , & so row . Truly yf a man ( as nature , Eph. v. reason , & holy scripture , do saye vnto vs ) be the head of the woman , and Christ the father , there ought to be betwene them such societe & felowship , as is betwene the father and the sonne , and not suche as is betwene the maister and the seruaunt .