A brief and pleasant discourse of duties in Marriage, called the Flower of Friendship.  
Imprinted at London by Henry Denham, dwelling in Pater noster row, at the Sign of the Star. Anno. 1571.  
Cum Privilegio.   

¶ To the Noble and most Virtuous Princess Elizabeth, by the grace of God, of England, France, and Ireland queen, defender of the Faith. etc. Be long ●y●e. quiet raig●● and per●●● health.  
WHEN I CONsider, most noble Queen & Sovereign that within your majesties sacred breast, wisdom, adorned with Noble virtues, is only harboured. From whence as from a pure Fountain, doth flow, the deeds of a Noble heart, weighing therewithal your majesties high dignity, and the lowness of my estate, with my simple skill: I stood as one dismayed, not daring to adventure to put this my base style to the hearing either of your majesties reverent ears, or to the judgement of your skilful eyes: so well otherwise, with the learned labours of more excellent authors satisfied. Yet daily perceiving the clemency of your highness most noble mind conjoined with so high an estate of Sovereignty, and noting your prince lie courtesy, and as it were, a heavenly humility matched with the great knowledge, graffed in the root of your majesties royal heart, I was by this, though before discouraged, boldened to presume so far, as humbly to offer this my simple present unto your Highness, expressing my good will, which of my fruitless Garden, and barren soil have found out this fragrant Flower of Friendship craving the only accepting of the same, no otherwise, than that Noble Alexander of Macedon, 
Alexander  who greatly esteemed the poor poem given him by the philosopher Pirrho, or Antoninus the Emperor, 
Antoninus.  that considering the givers good will, highly regarded a few simple Metres offered unto him. Wherefore, redoubted Sovereign ● noble Alexander, my hope is, for that in the person of your Majesty, are assembled the rare virtues, not only of those Princes, but of many others, you will amongst the Noble presents of more higher estate, receive these few simple lines, as from him that continually prayeth for the long and prosperous continuance of your majesties happy reign.  
Your majesties most humble Subject, Edmonde Tilnay.   

¶ A brief and pleasant discourse of duties in Marriage.  
WHAT TIME that Flora had clothed the ●arth and braunchesse of the new springing trees, with leaves of lively green and being as it were in the prime of his delights, had garnished the pleasant fields a new with fragrant flowers, early on a morning when Phoebus also had spread abroad his blissful rays, and comfortable beams, I with a friend of mine, called Master Pedro di luxan, devised how to enjoy some part▪ of that delightful season, and in the end concluded to walk, and range abroad in the fields, and pleasant Groves, where we were not only partakers with the sweet recording birds, in the wonderful works of the almighty: but were thereby also occasioned, to glorify the Creator thereof. Thus consuming the time, till it was near Noon, and when the Sun began to wax somewhat warm, we determined to go from thence, unto a worthy Lady's house thereby called the Lady julia, where we might rest us the heat of the day, and as it chanced, we came in very good time. For even as we entered the Lady's house, they had newly washed, & were ready to sit down to dinner, where we found a joyful company assembled togethers, both Ladies, and Gentlemen, amongst the which, was Madam Julia's daughter, called the Lady Isabel a very fair gentle woman. There was also the Lady Aloisa with many other Ladies, and their linked Mates, beside M. Lodouic Vives, and an old Gentleman called M. Erasmus, of whom after we had taken acquaintance, and used such courtesy as the time, & place required, we sat all down orderly to dinner, where there was such exceeding cheer, such pleasant talk, such melody, and such sweet cheering of the Lady's, that it was a world to see how merry we were. And being thus in our pleasures, the Lady julia devised with the company in what pastimes we should spend the after noon. Some liked well of carding, and dicing, some of dancing, and other some of Chests, all which were condemned by the most part, who alleged that those Pastimes were not answerable to the time of the year, but more meet for Christmas: and therefore such game were fittest, that might be used abroad in the fields, as bowling, shooting and such other like. But M. Pedro nothing at all liking of such devices, wherein the Ladies should be left out, said that he well remembered how Boccace & County Baltizar with others recounted many proper devices for exercise, both pleasant, & profitable, which quoth he, were used in the courts of Italy, and some much like to them, are practised at this day in the English court, wherein is not only delectable, but pleasure joined with profit, and exercise of the wit. With that all the whole assembly, both Ladies, and Gentlemen, desired him, for that they were unskilful in those devices, he would put some one of them in 〈◊〉, which he best liked off, and they all would be obedient to his determination. At the first he utterly refused it, but in the end at their often entreaties, 
Master Pedro 〈◊〉 the pastime.  he answered, that he would do his diligence. So in haste the table was taken away, and the company having washed, the Ladies withdrew them for a while into their Chambers, at whose return we went all into the Garden, a place marvelous delectable (wherein was a passing fair arbour, 
The description of the Arbour.  at the entrance whereof, on each side sprung up two pleasant trees, whose green leaves much delighted our eyes, and were supported with two stately Pillars, curiously painted with divers devices. All the whole arbour above over our heads, and on each side was powdered with sundry flowers, and wreathed about with the sweet Briar or Eglantine, between the branches whereof the cheerful Sun laid in his beams, here and there, so that the heat did not molest us, neither did the Sun want to cheer us. 〈◊〉 shall I say? It might be called a terrestrial paradise. And when the whole company were orderly marshaled by M. Pedro on the benches, which were trimly set with Camomile, and Daisies, he gathered from the top of the Arbour, three, or four branches of Roses w●●h their green leaves, whereof he wreathed a Garland, and demanded of the whole company, if they would consent to his election, and obey whom so●●●r 〈◊〉 did choose for their Sovereign, whereto they all answered that they would. And then turning towards the Lady julia, 
The Lady julia choose Sovereign.  said that he in the name of them all, for sundry respects presented unto her, that garland, and therewith the sovereignty over them for that day. And when he bade set the same upon her head, said that whereas they had willed him to devise their pastime, he thought it best, the company being so apt for that purpose, they should by course either rehearse some pleasant stories, or debate upon some such matter as the Lady julia their sovereign should command. And my opinion is, quoth he, forasmuch 〈◊〉 every thing showeth now a certain natural amity amongst themselves, yea the trees, 
Pliny.  saith Pliny, hath a natural instinct of friendship, the sweet flowers, the pleasant herbs, declares the same also, that we entreat somewhat of friendship, and because no friendship, or amity is, or aught to be more dear, and surer, than the love of man and wife, let this treatise be thereof, wherein I would the duty of the married man to be described. For the knowledge of duty is the maintenance of friendship. All the company commended Master Pedro for his pleasant devise, & the Lady julia standing up said, that forsomuch, as the sooner aigntie, thought not with her will, was committed unto her with consent of them all, and due obedience promised, I like well quoth she, of this which Master Pedro hath already devised, touching friendship, and duty of the married man. Wherefore by the same authority, which I have received, I command you Sir, and turned her towards Master Pedro, to perform this charge, which you have devised of the married man, not for that I think you to be a better husband, 
Master Pedro is commanded to describe the married m●  that any of the rest here. But because we being yet wholly ignorant in this kind of pastimes, you may as the principal author thereof, instruct us in the whole circumstance: and again, being so well languaged, as you are, we shall have good sport, to hear you interlard our Country speech with some Spanish tricks. As I do, quoth Master Pedro, utterly deny to be the author of these pastimes, which have long ago been else where practised: so might I right well excuse myself, both for want of skill, and also of good utterance. But for that I have in the name of all the rest, promised obedience unto your L, I will not be the first that shall disobey. Wherefore worthy Ladies, and Gentle women, quoth he, if I doubted of your friendly judgement, and benevolence, I would crave it at the beginning, but because your good hearts and noble natures, 
Master Pedro beginneth this Flower of Friendship.  have been by proof sufficiently tried of me, letting that pass, I will go briefly to my charge the Flower of Friendship, wherein I will first declare unto you, the virtues of the matrimonial estate, which, (setting virgmitie aside, 
The commendation of marriage.  as the purest estate, is both holy and most necessary. It is not unknown unto us Christians, how God the Creator of all things, made of the rib of Adam his well-beloved Eva, as an helper, whom Adam called bone of my bones, and flesh of my flesh, 
Gene●●s. 2.  so that the almighty instituted this holy ordinance of matrimony in the blissful place of Paradise, when man was in his chiefest perfection: and therefore, if antiquity may give any worthiness, what is more ancient than this honourable estate, which God himself the founder of all ordained and consecrated? What is more honourable, and praise worthy, than this, that Christ with his mother in Canaan did not only with his presence make honourable, but also with miracles did sanctify the same? What is more just, than to tender that to our posterity, which we of our predecessors have before rec●yued? What thing is more inhuman, than for man to contemn that as profane, which the eternal hath hallowed, and nature herself beautified? christ our Lord commandeth that man shall forsake Father and Mother, and cleave to his well-beloved spouse, and what is more holy, than love towards parents, which GOD in the commandments hath rewarded with the longness of life, yet matrimony is preferred before the same, what is then more necessary than Matrimony which containeth the felicity of man's life, the Flower of Friendship, the preservation of Realnies, the glory of Princes, & that which is most of all, it causeth immortality. I might here allege a number of authorities in the commendation of marriage aswell of ancient Doctors and Fathers, as also worthy Philosophers, and grave learned men. But because you doubt not therein, and the state doth sufficiently commend itself, I let them pass, and will before I proceed any further, 
The rites of divers nation's in marrying.  show you the rites of divers Nations, in celebrating this mystery, whereof as some will make you to laugh so other some are to be noted. As for the christian orders they are not unknown unto you. 
The Romans.  Among the ancient Romans, as Cicero recordeth, were two kinds of marriages, whereby they had also two sorts of wives, the one more ordinary, whom they called Matrons, the other were called houswyfes, which were married by conjoining of hands, almost like unto us. These did they esteem as their daughters, and had like inheritance of their lands, who bore the rule of their houses, and therefore called houswyfes. But no excess of the husband might be permitted unto them. For on the Matrons began they their children. 
The Babylonians.  The Babylonians married their maids without dowries in this manner. All their maids, which were to be married, were assembled in a place appointed, and placed orderly the fairest first, than the meaner sort, and last the foulest. The fairest was given unto him that would give most money to marry with her, still paying according to their beauty, more or less, till they came to the foulest, & to them, that would marry any of those, was given part of the money, that was taken for the fairer sort, paying according to the rate, as they exceeded in foulness. The like manner also, was used amongst the ancient Venetians, 
The Venetians.  as sayeth Sabellicus, an unhappy custom was it, quoth the Lady julia, & likely that the Flower of Friendship was but weak lie rooted between them of so slender acquaintance: But I pray you tell us, how the indifferent sort were married, that were neither foul, nor fair, but lovely brown. Marry quoth he, for such amongst the Venetians there was no money either given, or taken, but were married for nought. And so perchance, quoth a merry gentleman, that stood by, called master Gualther of Cawne, were some of the fairest, as they be sometimes now a days. I have also red, quoth Master Pedro, that in France, 
The French men.  the Maidens did choose their husbands in this sort. The parents calldd a number of young men to a banquet whom they thought fittest, & him, to whom the Maid gave first water, by that sign she chose for her husband. In Mauritania, 
The Mauritanians.  as sayeth Diodorus Siculus, there was such store of women, that every man might have five wives, and no less than three, which also after the death of their husbands within one month either willingly buried themselves with him, or were perforce executed by the law. In the Isles of Canaria, 
In the Isles of Canaria.  there were contrariwise so many men, and so few women, that every wife might have seven husbands, & could not take less than five. But I trust, quoth the Lady Aloisa, that those men were not so kind hearted, as to be buried with their wives, as the woman in that other country were with their husbands. I think not quoth Master Pedro, and I doubt whether those women of Mauritania, could not have been contented to have tarried behind their husbands, had there been no law to have compelled them. Tush quoth the Lady julia, this is far from your matter. What appertaineth this to the Flower of Friendship? lady quoth he, I am not yet come to my purpose. But one word more, and I will to my charge. The Chaldeans, 
The Chaldeans.  that honoured the fire for their God, had an easy custom: for when they minded to marry, the Priest kindled the fire in the good man's house, and both the parties touching it, were assured together, and when any of them misliked, one of them quenched the fire, and so were they as free, as ever they were before. In another Country the Priest of their Idols enjoyed the first nights pleasures of the Bride, 
The Scots.  as in Scotland the Lord of the Soil, hath the first fruits of all the Virgins, within his Lordship. A number of such like customs I could recite, but I may not spend longer time in those trifles, 
What equality is in marriage.  & the Lady julia desireth to hear of our friendly Flower, whereto now I return, and say, that equality is principally to be considered in this matrimonial amity, as well of years, as of the gifts of nature and fortune. 
Pitachus Myteleneus.  For equalness herein maketh friendlynesse Pytachus Myteleneus one of the seven sages of Greece, being demanded of a young man, whom he should take to wife, answered, go and learn of the children, that play together, and they will inform thee. For they had again among them, wherein they often repeated, take to thee thy peer. Mary not a superior, saith Plutarch. 
Plutarch.  For in so doing, in steed of kinsfolks, thou shalt get thee masters, in whose awe thou must stand, and a rich woman, that marrieth a poor man, seldom, or never, shake off the pride from her shoulders. Yea, 
Menander.  Menander saith, that such a man hath got in steed of a wife a husband, and she of him a wife, a strange alteration, a wonderfnll metamorphosis. But Lycurgus the law maker well considered that, 
Lycurgus.  when he ordained that women should be married without dowries, so that then they had nothing to be proud off, save only their virtues, which aught to be accounted the chiefest dowry. For that which is more excellent, is to be preferred before things of lower valour. Why then for lack of substance, shall a virtuous wife be repelled, 
Alexander.  or for want of wealth, wisdom be rejected? Alexander, the great Monarch of the whole world, showed his noble courage in nothing more, than in that he rejecting the rich Barbarian Queens, vouchsafed to match with Barcina, daughter of Arbaces, a poor gentleman, but of noble parentage, wherein not riches, but nobility adorned with virtues prevailed. Well quoth the Lady julia, I pray you what is he now a days that had not rather marry a woman full of money, wanting virtue & grace, than that having virtues, lacketh money. For my part, it well liketh me that equality, as you say, be observed, seeing equalness causeth friendlynesse. But I understand not this kind of equality, wherein you seem to allow the greatest inequality that can be. For Alexander being Lord of the whole world could find no equal match, in respect of his greatness. Much less Barcina that was so far his inferior, both in parentage, and substance. Not so far his inferior, quoth Master Pedro, for the great virtues which abounded in Barcina, and as I said before, the only richesse to be required in a woman, was in all respects comparable to the great greatness of Alexander the great, neither did she want sufficient parentage, & though not a conqueror of the world, yet well known to be proceeded from the conquerors own lineage, so that a virtuous woman being wise, and of good lineage, wanteth no equality on her part to counterpoise the greatest riches or treasure, that any man can have. For where virtue aboundeth, all good things do flow. And to conclude, I say that great regard aught the man to have in his choice, that he may leave his child parentage, which being joined to virtues, maketh men perfit. Now for the equality in age, I say confisteth likewise in the equality of years, but not so much as the Philosophers, in times past affirmed. For Aristotle by his reasons, would have the man to be twenty years elder than his wife, because they might leave off procreation at one tyme. Hesiodus the Greek Poet, & Xenophon the philosopher would have the woman fourteen, and the man thirty years old, so that there should be sixteen years between them, because in that time, the man should be best able to rule his household, and the woman taken from evil occasions. Lycurgus law was amongst the Lacedæmonians, 
Lycurgus.  that the man should not marry, before thirty and seven years of age, and women at eighteen. What manner of equality is this, quoth the Lady Isabel, I would never marry, rather than to take such old crusts, whose wives are more occupied in playstering, than in enjoying any good conversation. You say truth, quoth Master Pedro, neither do I allow it, yet may I not condemn the ancient philosophers. For in those days men lived longer, and their natures were much stronger. Therefore by likelihood it was at that time more tolerable. But my opinion is, that they differ not above four or five years. After this match made, and equalities considered, next followeth, to love, & to like well: For perfit love knitteth loving hearts, 
What love in marriage should be.  in an in insoluble knot of amity. love indifferent serveth not, love feigned prospereth not. Wherefore it must be true, and perfit love, that maketh the Flower of Friendship between man and wife freshly to spring. This love must grow by little and little, and that it may be durable, must by degrees take root in the heart. For hasty love is soon go. And some have loved in post hast, that afterwards have repent them at leisure. We all seek the fairest, the richest, and noblest. But virtues are laid aside, and nought accounted off, we seek so feed our eyes, and not to content our ears. Why? quoth Master Gualther, shall a man choose his wife with his ears. To choose with our ears, quoth Master Pedro, is to inquire of her virtues, & vices by report whereof you shall understand her conditions, and qualities, good, & bad. As for that, quoth Gualther, it booteth not. For the best of them all have their faults. And if she be virtuous, she will look to be so honoured, that her husband shall have the more a do to please her. And I remember, that a wise man, I know not his name, being inquired of a friend of his, with whom he should marry, answered that he had been married four sundry times, first with a fair woman, who was so proud of her beauty, that he was feign to please and content her, lest she should dishonour him, the second very rich, whose substance made her so stately, that he was forced like a slave to obey her, the third was so virtuous, that he was glad to honour, and reverence her, to keep her still in her virtuous goodness, the last was of good lineage, which so exalted her stomach, that she made him her bondman. Now choose, quoth he, which of these four thou canst best content thyself. You have made a fair reason quoth the Lady Aloisa, I never knew that you were so deeply learned before and all the Ladies would have driven Master Gualther out of the Arbour▪ But father Erasmus said that he remembered the like thing of Anaxagoras, and therefore he was not to be blamed, because he did but repeat the words of a Philosopher. What then, quoth Master Pedro, it is no part of my charge to dispraise women, but to speak the best of them, and to plant the Flower of Friendship between them, and their husbands. Wherefore, let love be rooted deeply in the man's heart towards the woman: Let the person be sought, not her substance, crave her virtues, not her riches, then shall there be a joyful beginning, and a blessed continuance in amity, by which all things shall prospero, & come to happy end. Beware of hatred, be circumspect in love, which of them first taketh place, doth abide during life. And love grounded remains for ever, which being once go, all other goodness followeth for company. 
The man must beware in chiding when he is newly married.  Therefore to confirm this love the married man must as much as he can, always abstain from brawling, lowering and grudging, especially, when he is newly married. For if the wife first conceive hate, she will never receive love again. The husband than must be merry, and pleasant with his wife, to make her the more in love with him at the beginning, so that if afterwards they chance to fall at square, it shall rise but of a sudden anger, which will be go again as soon, and not of any old conceived malice. There be many men that boast much, how they be served, and feared, like Bugs, of their wives, but they marvelously deceive themselves. For much better were it, if they were better beloved and less feared. For whom the wife hateth, in fear she serveth, but whom she loveth, she gladly cherisheth. It is good reason, that all women do labour to stand in the good grace of their husbands, but much more aught we men to foresee, that we fall not into the hatred of our wife's. For if she once fasten her eyes on another he shall enjoy her in despite of her husband's beard. In this long and troublesome journey of matrimony, the wise man may not be contented only with the Spouses virginity, 
The married man steal away his wives private will.  but by little and little must gently procure that he may also steal away her private will, and appetite, so that of two bodies there may be made one only heart, which she will soon do, if love reign in her, and without this agreeable concord, matrimony hath but small pleasure, or none at all, and the man, that is not liked, and loved of his mate, holdeth his life in continual peril, his goods in great jeopardy, his good name in suspect, and his whole house in utter perdition. I will recite two, or three examples of those that loved their wives well, 
Such as loved well their wives. Adam.  and then I will proceed. The first that loved his wife, was our father Adam, who being set in Paradise, and forbidden on pain of death, one only tree in the Garden, to consent and please Eva his wife, did notwithstanding eat of it, and died. Darius' the great King, 
Darius.  being overcome by Alexander, in all things showed himself stout and invincible, till he understood that his wife was taken prisoner, who then poured out of his tears abundantly, as lamenting for that which he more esteemed than his life, 
Tiberius Gracchus.  or estimation. Valerius Maximus says, that Tiberius Gracchus finding two Serpents in his bed, sent for the soothsayers to know what the strange chance meant, and signified, which answered, that if he killed the male serpent, be should dye before his wife, but if the female were first slain, his wife should die before him. He bearing entire love towards his wife, gave his own death to prolong her life, and killed presently the Male serpent. There be, quoth the Lady julia, few such ●●sbandes in these our days, or rather none at all. That is the matter quoth Master Gualther, that your Ladyship is so a feared to marry, but yet to tell the truth, and shame the Devil, there be more such husbands, than like wives if it were well tried. This 〈◊〉 fool, quoth Madam Aloisa, would be well beaten, and banished our company. For he is still prattling against women, and interrupt●th our pastime. Not, not, quoth Master Pedro, he increaseth our sport, and therefore we cannot well want him. But I will show you one example more of later years, because the Lady julia sayeth that none now a days do love their wives so well. Baptista Fulgosa recounteth of a certain poor man, 
Baptista Fulgosa.  and his wife, that were seeking for their sustenance upon the Sea side. The woman being taken away, by certain Rovers, her husband swum in the Sea after her, desiring the Pirates to take him also, saying, that he had rather be with his wife in captiu●tie, than lacking her, to live at liberty, whereat the Pirates marveling, received them both into their Ship, and declaring the whole adventure, presented them to the King of Lunis, who understanding the case, gave them great commendation, and not only set them at liberty, but also sent them home with great reward.  
This may satisfy to make you understand, that men do sometimes love their wives, & hereby may you also see of what force the true matrimonial love is, whereon let the married man fasten, and ground all the rest of his doings, and so shall t●ys friendly Flower be planted in a fertile soil. And as there be certain sweet herbs, that are great nourishers of this Flower: 
Weeds that will overgrow the friendly Flower.  so there be certain poisoned weeds, that will overgrow it, and in the end utterly destroy it, if they be not wéeded out by the root, whereof the first and chiefest is adultery. For what godliness can reign in that house, 
Adultery.  where harlots bear the rule, whose fruits Solomon doth greatly describe. For if the husband please the wicked woman, he must of force displease his own wife being godly, and that injury a good woman cannot with any patience support. At what time the married man determineth to keep a harlot, even the same hour, doth he set fire to his honesty, destruction to his house, and loss of all, that ever he hath. An honest woman will suffer a thousand discommodities in her husband, so that she be assured, that he is contented with her, and loveth her only. What greater cruelty can a man show unto his wife, than to keep all his railings, brawling, and chide for her, and another to enjoy all his (good) conversation, and pleasures. I doubt which of them hath the greater heart, either he in doing it, or she in suffering it. Can there be any greater disorder, than for the husband to be merry abroad, and lower at home, to take from his wife, and give to his harlots, to want for his children, and to suffice for his bawds. The faith that the woman oweth to her husband, the like infidelity aught the man to repay unto his wife, and though the civil law giveth man the superiority over his wife, that is not to offend, or dispraise her, but in misdoing lovingly to reform her. Therefore the abhorring of adultery increaseth amity between man, and wife, and the chiefest way to ground the Flower of Friendship in matrimony is, first to root out the poison of adultery. The seco●de weed that is to be extirped is gamning, 
G●●●ing.  which though the woman can with more patience suffer, than this others: yet for his own sake, let him forbear it. For what wisdom is it, that a man at one chance of the Dice, hazardeth as much, as the toil of his whole life hath gotten, and scraped together, and small commodity the gamester reapeth thereby, when he hath best hap, if all his cards be told. For suppose he win, yet is there such cursing, such lying, such brawling, chiding, and swearing, that the Devil laugheth, them all to scorn. If he loose, he fretteth, and fumeth so, that beside the loss of his thrift, he hazardeth both body & soul, with cursing, and blaspheming. Then if he either win, or loose, ye see these his gains and commodities. I condemn not honest playing for recreation at times convenient for some small matter, as the people ability is. But what a monstrous thing is it, to consume whole days, yea, whole days and nights in gaming, swearing and foreswearing. For it happeneth often, a daily gamester, a common blasphemer. Wherefore it were no great hindrance to the common wealth, if such kind of people were utterly banished. 
Riotousness and drunkenness.  The third pestiferous weed is banqueting, and riotousness. For drunkenness, which commonly haunteth the riotous people, besides that, it waits thy thrift, consumeth thy friends, and corrupteth thy body doth also transform thee from a reasonable creature, 
Socrates.  to abrute beast. Socrates compareth the wit, that is overcome with Wine, unto a horse that casts his Master. What greater reproach can there be to a man, than to be called a common drunkard, which is as much to say, as a man deprived of all virtues. I could recite many examples, what discommodities have chanced to worthy men by this vice, if the time would suffer me. You have yet day enough, quoth the Lady julia. Wherefore we pray you show us some of those examples for our instruction. I am content, quoth Master Pedro, and seeing you are so willing to hear, I will declare first somewhat of wine, which by abuse nourished drunkenness, and by use is the best liquor of all others. 
Anacharsis  Anacharsis the Philosopher said, that the Uyne bore three kinds of grapes, the first of pleasure, the second of drunkenness, and the third of sorrow, so that passing the first, which is to drink it temperately, and delayed, the other two are nought. 
〈…〉  No was the first that invented Wine, though some attribute the same to Ycanus, and some to Dionysius. The first that delayed wine, was Fylona, 
〈…〉  born in Candia, and being so drunk temperately, it quickeneth the wit, it increaseth the strength, it chéereth the heart, it taketh away cares, it causeth colour in the face, it strengtheneth the sin●wes, it helpeth the sight, it fortifieth the stomach, it provoketh urine, it taketh away sorrows, and to conclude with S. Paul writing to Timothe, 
〈…〉  being sick in his stomach, counseleth him to drink a little wine. But as many discommodities hath it also, 〈◊〉 it be abused, as breeding the gow●e, causing the dropsy, decaying women's beauty, and making them barren, 
〈◊〉  with many other much worse. Lycurgus the Lacedaemonian lawmaker, commanded, that no man before xviij years of age, should drink any wine, and from thence to forty he gave leave to drink a very little, and much delayed, and from forty upwards somewhat more, and less delayed. 
No the first drunkard.  As No was the first inventor of wine: so was he first drunken, who was therefore laughed to scorn of his own sons. Lot 
Lot.  in his drunkenness lay with his own daughters. Alexander 
Alexander  the great was so spotted with this vice, that always in his drunkenness, he would kill his dearest friends, and in the end being drunk, was poisoned himself. Marcus Antonius, 
Marcus. Antonius.  an invincible Roman captain, being once overcome with Wine, gave himself to the pleasure of Cleopatra, and was slain by Octavius Caesar. Anac●eon 
Anac●eon.  the Poet was so great a bibber of wine, that he was choked with the husk of a grape. Lo, here you see the unhappy end of those that pass the golden mean, and cleave to the excess. If the married man do weed out these three dangerous weeds by the root, no doubt this Flower will prospero passing well, and yield yearly double increase. And as I said before, the better to nourish, and maintain this Flower, 
〈…〉  there are certain delicate herbs that must of force be cherished, which be these. First to be advised in speech, courteous, and gentle in conversation, trusty and secret in that, wherein he is trusted, wise in giving counsel, careful in providing for his house, diligent in looking to that which is his, suffer able in the importunities of his wife, dangerous, and circumspect in matters touching his honesty and ieolous in the education of his Children. These be excellent herbs, quoth the Lady Aloisa, and rarely found all in one garden. Wherefore we pray you teach us how we may plant, and conserve them.  
That appertaineth not to my charge, quoth Master Pedro, and if it did, yet want of skill, and shortness of time would not permit me. But I will instruct you in their qualities, which being well considered, will proveke the wise man to seek after th●m. In doing whereof, as I shall sufficiently discharge my duty towards the Lady julia, concerning her commandment. So I trust to deserve great thanks of all these Ladies. The first delicate herb that the married man must plant for the preservation of his friendly Flower, 
Advised in speech.  is to be advised in speech. For the man that without discretion speaketh more hast●l●e than wisely, for the most part falls into errors, much babbling, declareth a foolish head: and a silent person is the exemplar of wisdom. First expend with thyself, what thou wilt speak, and ponder thy meaning well. Then note to whom, where, & when thou speakest. The tongue that runneth before the wit, commonly breedeth his masters woe. The Philosophers in their schools, never taught a man to speak, but first learned h●m to hold his peace. Solomon says, 
〈…〉  that much talk cannot be without offence, and he that 〈◊〉 refrain his tongue is wise. Two 〈◊〉 Socrates allowed, that should 〈◊〉 one to speak, when he 〈…〉 matter very well, and when necessite 〈◊〉 him. Xenoph●n sayeth, 
〈…〉  that nature gave us two ears, and but one mouth, to the intent we should hear more than we aught to speak. The second herb is to be courteous, 
Courtise in conversation.  and gentle in conversation. For you see, that fierce, and hurtful beasts, as the Lion, the Serpent, with such like, be abhorred of us for their cruel cursedness, when the tractable beasts, as the spa●u●ll, and the grayhound, with others, have not only place in our houses, but we have sometime more care to nourish them up, than a Christian creature. The married man then must not be rigorous toward his wife. For there will discord grow by her inward hate, and never shall they have joy, or peace, if the woman cannot refrain her tongue, nor the man suffer. If he want discretion, and she patience, it will rather appear the mansion of fools, than a house of the wise. For at the last, except one of them yield up in time, they will fall to raging, & so consequently to blows. Women for the most part, are ●roward of complexion, and tender of condition, whereto the wise husband must have great regard, and if he once reprehend them sharply, he must a hundredth fold exhort them lovingly. There are many occasions, that causeth variance between man and wife, as for their children, servants, apparel, and other such household matters. In which the good married man must show his wisdom, either in turning it to sport, & dissembling the cause, or answering not at all. If so be he cannot suppress his anger, let him then go and digest it abroad. For the end of indignation, is to be ashamed of ourselves. And as in a mist a man appeareth greater than in a fair day, sayeth Diogenes: 
Di●genes.  so appeareth his vyisses more in his anger, and rage, than when he is patient. The third is to be secret, and trusty in that, wherein he is trusted. 
To be s●cre●  One of the virtues most esteemed in times past was secrecy, whereby the wisdom of a man was perfitly discerned. He is diserate that keepeth well his secrets, sayeth Socrates. 
〈…〉  But he is not wise that discovereth them. 
〈◊〉.  The good Cato repented him but of three things that he did during all his life. First, for disclosing a secret to a woman, the second, for sailing by sea, when he might have go by land, and the last, for consuming one whole day, without doing some profitable deed. A marvelous example of secrecy, 
Anaxagoras.  was showed in Anaxagoras, who with other conspired to kill a tyrant, and being betrayed, and by the tyrant put to most cruel torments, not sufferable, bitten off his own tongue, because he would not discover that, which he promised to keep secret. The like is reported of a woman in Athens, because she would not bewray a conspiracy, wherein her husband was a part. It is happy, quoth the Lady Aloisa, that some women have been secret in times past. For you men say now a days, that women can keep no counsel. See I pray you, quoth Master Gualther, how soon this Lady had got hold of that sentence, which so little serveth her purpose. For I trust it was an easy matter for that woman to keep silence when she wanted her tongue. Whereto the Ladies would have replied, but Ma●ster Pedro interrupted them, and said, that he did not condemn, although he the most part were not tongue tied, and so there be, quoth he, some men that be open enough. But I would have this married man to embrace secrecy as a virtue, and think it is a great shame not to be so secret as a woman. The fourth, is to be wise in giving counsel, 
〈…〉  which is not every man's office, but such as be of good years, that have seen, and herded much. Counsel●lers must be wise, learned, virtuous, of good judgement, & without affection. 
〈…〉  〈…〉 The office of the husband is to bring in necessaries: of the wife, well to keep them. The office of the husband is, to go abroad in matters of profit: of the wife, to tarry at home, and see all be well there. The office of the husband is, to provide money, of the wife, not wastefully to spend it. The office of the husband is, to deal, and bargain with all men, of the wife, to meddle or make with no man. The office of the husband is, to give, of the wife, to keep. The office of the husband is, to apparel him as he can, of the wife, to go as she aught. The office of the husband is, to be Lord of all, of the wife, to give account of all, and finally I say, that the office of the husband is, to maintain well his livelyhoode, and the office of the woman is, to govern well the household. And as the man may not deny his wife things, that must be granted of necessity: so he aught not to grant her things of prodigality, & superfluous. For as great disorder is it to grant the one, as to deny the other. The sixte is, that the married man accompany no defamed people, and in any case that he harbour them not. For many men blame their wives for ill life, 
To accompany no def●●●d p●rs●ns.  when they themselves are the causers thereof, for maintaining such companions, whereby he himself doth hardly escape infam●e, and these good fellows do seek to creep into greatest friendlshippe with the husband, to the intent they may have ●●●ter opportunity with his wife. Yet may he use his tried friend or n●●re kinsman familiarly, as well in his own house, as else where, having always regard to the old sa●ing, that a man may sh●w 〈◊〉 wife, and his sword to his friend, but not to far to trust them. For if thereby gr●w unto him any infamy, let him not blame his wife, but his own negligence. The seventh herb of marvelous virtue is, to be sufferable in the importunities of his wife, 
〈…〉  sometimes dissembling, and in trifling matters consenting unto ●ir. For if all things that women crave, should be granted, all things that they find fault withal, should be amended, & all things that they are aggrieved with, should be redressed, Sampsons' strength, the patience of job, and the wisdom of Solomon were all to little. For some men, whose misshaps are to be lamented, are matched with such saints, that devise nought else, but how to vex, and molest their husbands. 
Socrates.  Socrates pitied three sorts of men. The first was, a good man in the hands of a cursed shrew, the second a wise man, under the governance of a fool, and the last was a liberal man in subjection to a covetous caitiff. I thank you for this, quoth Master Gualther, this is the truest tale you told to day, and hitherto, you have but flattered these Ladies. Not so, quoth master Pedro For I spoke nothing heretofore but the truth, neither speak I this now generally against all women. For that were slanderous unto them. I do but touch some shrewd wives. Tush, quoth master Gualther, they be shrews all, and if you give the simplest of them leave to day to tread upon your f●●te, to mo●row she will tread upon thy head. Be not angry, I pray you, quoth Master Pedro For I give no such leave, but I say that for quietness sake, & for the increase of amity, the married man must sometime dissemble, and in this case aught to consider, that if his wife be foolish, it little helpeth to answer her, and less profiteth to reform her, but if she be wise, one word will suffice. For it is a certain rule, that if a woman will not be still with one word of her husband, she will not be quiet with as many words as ever the wisemen did writ, nor with so many stripes, as a man is able to give her. The wise husband therefore I say, and affirm, must, to preserve this pleasant Flower, deal with his wife, rather by subtility, than by cruelty. The eight is to be circumspect in matters that concern his honesty, 
〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and not to be ieolous of his wife. The Stoic Philosophers say, that jealousy is a certain care of man's mind, lest another should possess the thing, which he alone would enjoy. There is no greater torment, than the vexation of a jealous mind which even as the moth fretteth the clot, doth consume the heart, that is vexed therewith. Two kind of people are commonly ●ore sick in this disease, either those that are evil themselves, or they that in their youth have go astray, supposing that as other men's wives have done towards them, so will there's do towards others, which is vanity to think, more folly to suspect, and greatest foolishness to speak of. For as some lewd women be dissolute: so likewise women there be, honest, and very circumspect. If the wise be to be suspected, let the man work as secretly and closely as he can, to reprehend her, yet all peradventure will not advaile. For, trust me, no wisdom, no craft, no science, no strength, no subtlety, yea, no patience sufficeth to enforce a woman, to be true to her husband, if she otherwise determine. Therefore to conclude to be ieolous, either needeth not, or booteth not. The ninth, and last herb, is to be careful in the education of his children. For much better were they unborn than untaught. 
To be careful in education of his children.  Diogenes being inquired what were best for a man to do to be in favour of the Gods, and beloved of the people, answered, that to be in the credit with the people and favoured of the Gods, a man aught to do three things, the first to reverence, and honour much the Gods, then to bring up his children in due correction, and last to be thankful to his benefactors. What availeth riches, possessions, to be fortunate, to have thy wife with child safely delivered, & thy child well nourished, if afterwards by ill training, & for want of education he become vicious? The monarch of Macedon Philippes Son, 
Alexander  being asked why he honoured more his master, than his father, said, that his master gave him life everlasting, and his Father life but for a time. There came once before the wise Solon a Father with his son, one accusing the other, the father complained of the disobedience of his Son, and the son accused the father of his ill bringing up, which was the cause of his disobedience, 
Solon.  Solon well considering the case, determined that because the Father had not brought up his son in due correction, he should therefore after his death, be deprived of his sepulchre, which was very rigorous in those days, and the son for his disobedience was disherited. I assure you, quoth Master Lodovic, that same was an excellent judgement of the wise Solon, and if it were put in ure at these days, there would be many fathers to lie without graves, and as many sons put from their inheritance. The more pity, quoth master Pedro, and I thought to have said more therein. But the sun is so much declined, that it is more than time to unburden these Ladies of this tedious talk, and I fear me, I have already troubled them to long. Not so, quoth the Lady 〈◊〉. For sooner should we want the day light, than good will to hear you; though the day were so long again. You s●y your pleasure, quoth Master Pedro, ●ut now to knit up this Flower of matrimonial amity, and friendship, touching the office of the man, I say, that he must above all things have the fear of God before his eyes, which with the rest well considered, and put in execution, no doubt he shall enjoy the fragrant savour thereof. Then rose up the Lady julia, with the whole company, giving my friend m●yster Pedro great thanks, wishing that there were many such husbands, and therewith she took the garland from her head, and said, turning her towards master Pedro, that she would surrender unto him again the authority which she of him received with that charge, that he should the next day bestow it on some other in that place. For I shall not be in quiet, quoth she, till I have heard the married woman prescribed in like sort, as you have done the married man, neither can this Flower well prospero, or be perfit, except the woman also put to her helping hand. Whereto master Pedro answered, that in the woman was to be required great help for the preservation of this friendly Flower. Yet will I not, quoth he, take the authority from you. But if you list to depart with it to some other, you shall yourself to morrow resign it to whom it pleaseth you, and in the mean time he willed her to leave the garland, and her authority in the place, where she received it, which she did, and then went we out of that most pleasant arbour into the Garden, where we took our leave of the Ladies and gentlemen, who were very loath to have left our company. But master Pedro had so appointed, that we could not tarry. Therefore promising to come again the next day, we went home the same day we came in the morning, where the Nightingale saluted us with such sweet melody, that we were at the end of our journey before we were ware.   

¶ The office, or duty of the married woman, for the preservation, and sustenance, of this Flower of Friendship▪  
TThe next morning came there two, or three strangers to Master Pedro, which letted us of our morning's walk, notwithstanding we sent word to the Lady julia, that in the after noon, we determined according to our promise, to meet her in the garden. So after our dinner was finished and the guests departed, we prepared ready our horses, partly for that the weather was somewhat to hot to travail ●n foot, and partly for the more speed.  
But for all our haste, the company was assembled before we came, and merrily sat togethers, giving ear to the pleasant harmony, and melody, that was made by the musicians, to whom after our reverence accordingly done, we drew near, and took our places in the Arbour, where as the evening before, the Lady julia had left her authority. And every one orderly se●, she took the garland of her sovereignty, and standing up said. That the authority which she had received the day before of master Pedro, she purposed to give to some other, lest in usurping a continuance therein, she might do injury to the r●a●t of the company and so courteously coming to the Lady Aloisa, 
The Lady Aloia choose sovereign.  she set the garland of principality upon her head, with election confirmed, by assent of us all, with the promise of due obeisance. The Lady julia sat down soberly in her place again, and the Lady Aloisa standing up, declared how much against her will she took that authority, and sovereignty upon her: notwithstanding for as much as the Lady julia by the free consent of the rest, had elected her, she neither would uncourteously, nor might she honestly, contemn or reject it, 
Th● Lady julia commanded to d●scribe the married w●man.  by the virtue whereof, quoth she, I will that the Lady julia do briefly (for that the day is far passed) describe unto us, the office, and duty of the married woman, in like sort as master Pedro hath done for the man's behalf and therein to show in what sort she must apply herself, to maintain this Flower of Friendship, between her husband and her. When the Lady julia herded this, she began a little to change her colour, and standing in doubt what she should do, much disschabling herself, but in the end after her pause a while, I rather ch●●se quoth she, to hazard the judgement of ignorance, by my unskilful tale, than to be condemned of disobedience by ungentle resistance. For disobedience is a fault in all people, but the greatest vice in a woman. And now, 
The Lady julia beginneth the married woman, and agreeth with master Pedro in divers p●ynts.  in hope of pardon, if my unlearned speech be not answerable to your expectations, of this married wife this is my opinion. In divers points I agree with Master Pedro, which are as well necessary in the woman, as requisite in the man. For if in suppressing of the three foresaid weeds, the chiefest enemies to the Flower of Friendship, the man must be careful: much more aught the woman to travail, that they do not spring in her, and also the great regard in choice with others: wherein because master Pedro hath already satisfied you, I may be unburdened of that travail. For if the man aught to be circumspect in the electing of his wife, what shall the seely women do, being so often deceived by you men? Therefore must she with great care consider, and be well assured of the man's honest conversation, of his manners, and affections, and specially what love he beareth. For the venom of love blindeth the eyes, and so bewitcheth the senses of us poor women, that as we can foresee nothing, 
Love blindeth the eyes, and bewitcheth the senses of women.  so are we persuaded, that all the vices of the beloved are rare, and excellent virtues, and the thing most sour, to be very sweet, and delicate: for the avoiding of which, the woman can not be to inquisitive. I mean not of the man's wealth and substance, but of his virtues, which be the true riches, and remaineth for ever. With which thing moved, Themistocles 
Themistocles.  being demanded whether he had rather marry his daughter to a rich man vicious, or to a poor man virtuous, worthily answered, that he would sooner ●hoose a man without money, that money without a man. Also I descent not from Master Pedro, in his equality of match. And after such her choice, 
The happiness of marriage consists in a chaste wife.  let her endeavour to increase a perfection of love, and above all embrace chastity. For the happiness of matrimony, doth consist in a chaste matron, so that if such a woman be conjoined in true and unfeigned love, to her beloved spouse, no doubt their lives shall be stable, easy, sweet, joyful and happy. But love taken away, in steed of most sweet pleasantness, is placed a bitter unsavoury, and an intolerable estate. The first thing therefore, which the married w●man must labour to intend, the first thing which she must with all her force, apply her whole mind unto, and the first thing which she must heartily put in execution, is to like, and love well. 
The woman must like and love well her husband.  For reason doth bind us, to love them, with whom we must eat, and drink, whom we must only accompany, of whose joys, and sorrows, wealth, and woe, we must be partakers, for whom also we forsake parents, friends, and all, leaving only to them, for no shorter time, than during life. And albeit they be cankered of nature, ill in conversation, worse in condition, base of lineage, deformed of parsonage, and unadvised in word and deed: yet being our choose husbands, we may not, nor can we forego them, or change with our neighbours, as did sometime the Parthians, but seek gently to redress them, 
The Parthians exchanged wives' with their neighbours.  endeavour to please them, and labour to love them. To whom we have wholly given our bodies, our goods, our lives, and liberty. But it often falls out that discord groweth between man and wife, by the ignorance of one the others nature, and for this cause we are bound to learn, and observe them, and let not the woman to hastily persuade herself, in imagining that her husband liketh and loveth her entirely and showeth her a good countenance. For in that moment, when he shall perceive that she loveth him not heartily, even then will he abhor her utterly. For as to season unsavoury meats, pleasant saw●es be prepared: so to give a good release to the food of marriage, it must be tempered with true love. For love giveth to hard things an easiness, to tedious things a pleasantness, 
True love the sauce of marriage.  a beginning with facility, and ending in felicity. Then spoke the Lady Isabel, and said, that it was not possible for a woman to love that husband, the which delighteth more in another. It is sure quoth the Lady julia, a hard matter for a virtuous wife to live with a vicious husband. For an honest woman to love a dissolute man, or a wise spouse to accept a foolish mate. Yet notwithstanding, how much more the husband be evil, and out of order, so much more is it the woman's praise, if she love him. And you men, as untractable as you be, yet is it not possible, if your wives do lovingly embrace you, though you cannot enforce your evil inclinations to repay love for love again, yet can ye not well hate them, 
Examples of such as loved well their husbands.  which is no small matter. I could recite divers worthy examples as well of Roman, as Graecian Ladies, that have so intirelye affected their linked mates, that not only have they endangered themselves in great perils for their sakes, but have also willingly spent their blood to die with them. Plutrach reporteth, how that ●he Lacedæmonians, waging battle against the Mimians, 
A worthy example ●f the Mimian Ladies.  and by conquest getting the upper hand, took a number of them captives, which they imprisoned, intending shortly after to put them to a cruel death. The loving wives of those men, when they understood the woeful hap of their infortunate husbands, came to the prisons, where they were, and with sorrowful tears and plaints, entreated the jarlors that they might have recourse to speak with the prisoners, which thing after long and tedious suit, obtained, they entered in, and after most loving embracings, and lamentable bewailings, these wives took on them their husband's apparel, fending them out in their womanly attire, with their faces covered, as the guise of the country was, who being taken for women, were let pass, and so escaped, leaving their wives in prison to dye the death, at the appointed time for their sakes. When the day of execution was come, and the matter fully known, the Lacedæmonians stood in admiration and gave these faithful hearts high praise, and pardoning both them, and their husbands, sent them l●me with great rewards, to the encouragement o● others, to tread the like steps of honest love. Panthea, 
Panthea.  when she hard that her husband was slain in battle, ran fortl w●th with a mourning heart to the doleful place where he lay, whom after she had bewailed her fill, and had bathed her s●l●e in ●is blood, took that same unhappy lance, wherewith he was slain, and gored ●ir self to the heart. The like is reported of Porcia, Brutus wife. 
Porcia.  Martial also writeth, how that Alcesta, the wife of King Admetes, 
If Alcest● be dead, good Lady revive her not again.  understanding by the Oracle of Apollo, that her husbands grievous disease, wherewith he was sore pained, could not be cured, but by the blood of a dear friend, killed herself saying, that Admetes had not a dearer friend than she was, which thing when the king herded, he finished his life, with the like death, supposing it more better to couple themselves together by one end, than separated, in tears to bewail the lack of so true hearted, and loving spouse. In like manner, Paulina 
Paulina.  the wife of Seneca, when she had intelligence that her husband by the commandment of Nero had by cutting of his veins bled himself to death, did also cut her own veins, to accompany her good husband in the like end, had not Nero preventing her purpose, caused her veins to be stopped up again.  
What shall I speak worthily of Triara, 
Triara.  the sweet spouse of Lucius Vitellus, who so entirely loved her husband, that she accompanied him in the wars being a woman, adventuring dangers with a manly courage, riding always next her beloved mate, to guard him, and to be partaker of his chances, good or bad. Did not julia, 
julia.  Pompeius' wife, express the sign of a most loving heart, who when she saw her husbands coat brought into the City all imbrued with gory blood, fallen into a sudden sound, scriching most ruthfully, and bitterly crying: O Pompey, Pompey, farewell. And being with child, brought forth in extreme pangs her untimely fruit, which immediately with the mother, yielded up the gasping breath, whose deaths were bewailed with many tears. Pliny the younger, in an Epistle writeth of a fisher's wife that finding no means to cure an intolerable disease of her husbands, 
A notabl● example▪ of a fisher's wife.  & sore lamenting his pains, that daily increased, persuaded him, that one of them should slay the other, and in the end concluded, that they both ascended to the top of a high rock, which hung over the sea, and being both coupled together, threw themselves down, and were drowned. I could occupy you, quoth the Lady julia till to morrow this time, with like stories, of worthy women. But these may suffice, to show the love of the wife to her husband, and to let you understand also, Master Gualther, that there hath been always women as loving as men. No doubt Madam quoth he, you love passingly, when you do love, and you hate as extremely, when you do hate. Wherefore it were a goodly matter if you could bring your married women unto a mean. Not so, quoth the Lady julia, I will have no mean in love. 
No mea●● in love.  And when the woman hath thus grounded the perfit roots of love, and planted this Friendly Flower, in a faithful heart, she must be as curious as Master Pedro's good husband in preserving it against all tempe●●●●ous storms, and from all venomous w●e●es. The greatest help whereto is shamefastness, which is of such power, and virtue, that it sufficeth alone to defend it against all weathers. 
Shamefastness.  And if so be that there were but one only virtue in a woman, it might well be shamefastness. For as in a creature void of shame there is nothing found worthy of commendation: 
The shameless creature is void of all virtues.  so in the Woman endued with that virtue, is not any thing worthy of reprehension, & there is the root of godliness, where springeth the branch of shamefastness, which is the only defence that nature hath given to women, to krepe their repetation, to preserve their chastity, to maintain their honour, & to advance their praise. How far therefore are you men overseen, when you only inquire of their beauty, substance, and parentage, leaving virtue beside, & that most excellent gift of shamefastness, which is the chiefest dowry, the greatest inheritance, and the precious jewel that a woman can bring with her. There is another great maintainer of this Flower, & that is the goodly grace of obedience. 
Obedience.  For reason it is that we obey our Husbands. God commandeth it, and we are bound so to do. I know not quoth the Lady Isabel what we are bound to do, but as meet is it, that the husband, obey the wife, as the wife the husband, or at the lest, that there be no superiority between them, as the ancient philosophers have defended. For women have souls as well as men, they have wit as well as men, and more apt for procreation of children, than men. What reason is it then, that they should be bound, whom nature hath made free? Nay, 
The Achaians.  among the Achaians, women had such sovereignty, that whatsoever they commanded, their husbands obeyed. Yea Plutarch says, that the man swept the house, dressed the meat, and did all other necessaries, where the woman governing the house, and keeping the money answered all matters, and which worse was, they corrected them at their discretion What did she, quoth Master Gualther, & might she beat him too? Marry lo, Here is the matter, that some of our Dames in this Country take so much upon them. They think belike that they be in Achaia But sure if I had been amongst those women: you would have done, quoth the Lady Isabel, as they did. For Dog's bark boldly at their own masters door. Believe not daughter, quoth the Lady julia neither those ignorant Philosophers, nor these fond customs. For contrary also to this, the Parthians & Thracians 
Parthians and thracians.  accounted not of their wives, more than of slaves so that after they had born them a dozen children or more, they sold the mothers at thee▪ common markets or exchanged them for younger. Fie upon that law, quoth the Lady Isabel. But what say you to the custom which Dionysius Alicarnasseus writeth of the Numidians and Lydians, 
The Numidians & Lydians.  where the women commanded within doors, and the men without. Yea marry quoth the Lady Aloisa, that was a just law, where the commanding was equal. Not so quoth the Lady julia. For though it ●●re better than the other two: yet not tolerable amongst us, neither was the sovereignty so equally divided, as you think. For if the woman keep always her house, as duty is, the man standeth ever at her commandment. For as long as she is within, though he command her without, this law bindeth her not to obey. Wherefore in my opinion all those Barbarian customs are to be disannulled, & contemned of Christians. You say well, Madam, quoth M. Erasmus. For in deed both ●●●ine, & humane laws, in our religion giveth the man absolute authority, 
The man both by reason, and law, hath the sovereignty over his wy●e.  over the woman in all places. And, quoth the Lady julia, as I said before, reason doth confirm the same, the man being as he is, most apt for the sovereignty being in government, not only skill and experience to be required, but also capacity to comprehend, wisdom to understand, strength to execute, solicitude to prosecute, patience to suffer, means to sustain, and above all, a great courage to accomplish, all which are commonly in a man, but in a woman very rare: Then what blame deserve those men that do permit their wy●●● to rul● all, and suffer themselves to be commanded for company. A hard adventure quoth Master Gualther, 
A hard adverture happeneth to him that is matched with a shrew.  happeneth to that man, which is matched with a masterly shrew. For she being once past shame not only blabbeth out all that she knoweth, but thundereth out that also, which her mad head conceiveth, or her fantastical brain dreameth of, and yet will she maintain, that she is never angry, or speaketh without great cause. There be quoth the Lady julia some such women, but I do utterly condemn them. For this married woman, whom I have taken upon me t● describe, 
The woman must be obedient to her husband  must of duty be unto her husband in all things obedient, and therefore if he sometimes moved do chance to chide her she must forbear: in doing whereof he shall neither eat the more at his dinner, nor she have the less appetite to her Supper. The wise woman must consider, that hi● husband chideth, either without reason or hath good cause. If reason move him, then of duty she is bond to obey, if otherwise, it is her part to dissemble the matter. For in nothing can a wife show a greater wisdom, than in dissembling with an importunate husband. Her honest you her good nature, and her praise is showed in nothing more, than in tolerating of an undiscrete man, and to conclude, as the woman aught not to command the man but to be always obedient: so aught he not to suffer himself to be commanded of his wife. Seneca in his tragedies of this matter showeth a notable example. In the wars of Mithridates & the Romans, 
A notable example.  all the soldiers in Rome were commanded to be in readiness, to attend upon Silla the Consul. This edict being published, the officers came to an old knight's house to will him to prepare himself. But his wife withstood them and said, that he was not at home, & that he should not go. For quoth she, though perchance he were able, yet being an old Soldier, and exempted from the wars, I will not give him leave. Whereat the officers being astonished, informed the Senate thereof, who forthwith banished the old Knight, for suffering himself to be commanded by his wife, and her they kept in prison during his exile for presumption. The married woman, must be also very careful, and circumspect of her good name. For a good name is the flower of estimation, 
The good name of a woman is very delicate.  and the pearl of credit, which is so delicate a thing in a woman, that she must not only be good, but likewise must appear so. For you men are naturally so malicious, that you will judge aswell of that you suspect, as of that which you see. The chiefest way for a woman to preserve and maintain this good fame, 
The good married woman must be resident in her own house.  is to be resident in her own house. For an honest woman in soberness, keeping well her house, gaineth thereby great reputation, and if she be evil, it driveth away many evil occasions, and stoppeth the mouths of the people. In keeping at home, all things shall be better governed, her husbands heart better chéered, all evil suspicions depelled, angers avoided, expenses diminished, and the great excess of apparel not required, wherein we are commonly so curious, that otherwise being naturally great saviours, only therein are we as great wasters, which thing is avoided by the wives honest keeping at home. 
Women are great wasters in apparel.  I cannot but marvel, how a woman of estimation can delight in gadding abroad, to be a gossiper, having at home her husband to confer with, her children to instruct, her family to look unto, her kindred to please, and the evil tongues to appease. Seneca says that his aunt for sixteen years space, while her husband was in Egypt, never went out of her own house. Faunus' King of the Aborigines, had a wife named Fauna, 
Fauna.  who after she was married, would never look upon any man saving her husband, in doing whereof, she gate such reputation, that after her death she was honoured for a Goddess. Lycurgus commanded that no woman at any time should go out of her house, saving at certain festival days appointed. For the married woman, says he, hath nothing else to do, but either in the temple to pray to the Gods, or at home to instruct her children. My meaning is not in reciting the so examples, to have the married wife continually locked up, as a cloistered Nun, or Anchors, but to consider hereby, what respect she must have in going abroad, and what a virtue it is to keep well her house. Lucretia 
Lucretia.  the famous Roman Lady, obtaining not so great praise in excelling others in beauty and parentage, as she did in being found at home a spinning, and carding with her Maidens, whereas the other Roman Matrons, were roaming abroad in feasting, and banqueting, when their husbands came from the wars to visit them. As the wife must be thus wary in going abroad: 
The woman must avoid suspicious companies.  so must she be as careful what is done at home, on her part not to sit idly, nor to permit any one suspiciously to come unto her, espeacially her husband being not at home. Plutarch telleth of a custom among the Numidians, 
The Numidians.  that their husbands being abroad, the wives kept always their doors shut, and there was a law inviolable, that who so ever knocked at such a door so shut, should therefore loose his hand. To be brief, not only in chastity of body, but in honesty of behaviour, and talk, doth the woman's honour, and good name consist, and is also maintained. These be on the woman's behalf, the greatest nourishers, of this matrimonial Flower, wherewith being adorned, she shall please God, content her husband, and get honour of all people, without which all trim attire, all outward paintings, and garnishing are nothing. For what availeth it a man to have his wife of excellent beauty, great possessions, good parentage and well friended, if therewithal she be shameless, proud cursed, and dissolute. Also for the perfiting of this married woman, certain outward qualities are to be required, as to look well to her housewifery, 
The married woman must be skilful in housewifery.  and not only to see that all be done, but that all be well done, to the contentation of her husband, even in things of lest importance, and to occupy herself accordingly, 
The woman must not be idle.  not to sit always idle, but to spend her time in some profitable exercise, as with her needle, and rock, or such other like, which in times past, have been in great reputation amongst the greatest Ladies, 
Solomon.  so that Solomon commending a good woman, says that she sought wool and flax, & wrought by the counsel of her hands. It is also a great want in a woman, if she be unskilful in dressing of meat. 
Cookery.  For it is the chiefest point of a housewife to cherish her husband, who being sick, will have the best appetite to the meat of his wives dressing, and if she then cherish him well, he will love her the better ever after.  
Stratomacha the wife of king Deiotarus, 
Stratomacha.  whensoever he fallen sick, was his cook, his physician, and his chirurgeon, which worthy qualities so esteemed of such a noble Queen, why should not the married woman labour to have them, seeing that thereby she shall enlarge the Flower of Friendship between her & her husband, whose face must be her daily looking glass, 
The face of the husband, the looking glass of the wife.  wherein she aught to be always prying, to see when he is merry, when sad, when content, and when discontent, whereto she must always frame her own countenance. Why, quoth the Lady Isabella, what if he be mad, or drunk, must we then show the like countenance? If you perceive him in such case, quoth the Lady julia, speak him fair, and flatter him, till you get him to bed, and there reprehend him lovingly, with kissing and embracing, that he may perceive it to come of pure love, more than of malice, for better were it to convert him lovingly in gentleness, than to control him frowardly in shrewdness. It is most true, quoth M. Pedro. For in this point, we are not much unlike to wild and savage beasts, as the Lion, or the Unicorn, which by force cannot be tamed, but by humility, 
Men must be reform by gentleness.  and gentle means, so that who will reclaim us, must avoid all contrarying, and vexation of mind, whereof I could tell you a pretty story that of late years happened to a gentlewoman, that by such gentle wiles reclaimed her husband, being far go, but I should injury the Lady julia, to intermeddle so far in her charge. Not so, quoth she, but you shall greatly pleasure me therein, wherefore I pray you let us hear it. 
Master Pedro telleth a pretty tale, how a woman reclaimed her husband.  There was, quoth he, a Gentleman of good calling, that greatly delighted in hunting, who on a day, near to a little village encountered with a poor Widows daughter, a simple wench, but somewhat snout fair, whose gay eyes, had so entrapped this jolly hunter, that under the colour thereof, he oftentimes resorted unto her and say divers nights out of his own house. When his wife, being both fair, wise, and virtuous, understood thereof, as well by his demeanour, as by other conjectures, like a wise woman she dyssembled the matter, and kept it secret to herself, not altering either countenance or conditions towards him, but on a time, when she was assured, that he was go another way, hied her to the house, where she learned of the young woman the whole circumstance, feigning herself to be his sister, and when she had viewed the chambers, and bedding, wherein he lay, which was very homely, she returned home again & trussed up a good bed, well furnished, and hangings, with other necessaries, which as secretly as she could, conveyed thither, desiring both the old woman, and her daughter to be good to her brother, and see that he wanted nothing. The next day, came this gentleman home and according to his custom went a hunting to his old haunt, where he seeing this new furniture, marveled much thereat and enquired what the matter ment. The old mother answered, that a sister of his had been there, and willing them to cherish him well, gave them beside, certain money. The gentleman understanding then how the world went, and knowing it to be his Wife's doing, returned forthwith home, and demanded of her the truth, and what she meant thereby, who denied it not. The cause why, quoth she, I sent such furniture thither, was because I understanding how daintily you were accustomed to lie at home, doubted you might by such hard entertainment have got some harm. He should quoth the Lady Aloisa have had a bed of nettles, or thorns, had it been to me. For sure I would not have been the cherisher of my husband in his unthriftiness. And so should you have made him worse, quoth master Pedro. But it happened much better to this gentle woman. For he being overcome by her virtue, lived content with her ever after. This story, quoth the Lady julia, hath well helped me forward for the which I thank Master Pedro, & now to continued my purpose, I say that very circumspect and wary must the woman be in reprehending of her husband in such great matters. For in things of small importance, the best will be for her to dissemble, noting diligently the time, the place, and the manner in doing. The best time is, when anger, and malincholye reigneth not, and in any case, let no person be in place to hear her. For it is a wise man's grief, to bear the open reproof of his wife. The best place is, as I said, when they are both in bed, a place appointed for reconcilements, and renewing of love and friendship, let your words not be spiteful, but loving, kind, gentle, merry and pleasant. For though the woman every where, aught to be merry with her mate: yet must she chiefly in bed, thereby to show what love she beareth him, where she may lawfully pour out into his bosom all the thoughts, and secrets of her loving heart. But now to conclude, and knit up the married woman's office in maintaining and conserving this Flower of Friendship, in holy Matrimony, she must being of herself weak, and unable beside of her own diligence, 
The married woman must put her trust in God.  put her whole trust in the first, and principal author thereof, whom if she serve faithfully, will no doubt, make this Flower to spring up in her abundantly. For daily we may see a foul deformed woman, that truly seareth, and serveth God, so well beloved of her husband, as if she were the fairest of beauty in a country, and women void of God's favour, and grace, what qualities soever they have beside, seldom, or never enjoy they the happy estate of Matrimony, nor shall they ever attain to the sweet, and perfit smell of this most delectable Flower of spousal amity, and friendship. I think verily, quoth master Pedro, if either Medea, or Circe could have obtained this Flower, as cunning enchanters as they were, to have tempered their charms withal, Circe's had not so soon lost her Ulysses, nor Medea ●orgone her well-beloved jason. Herewith the whole assembly rising up, gave the Lady julia her deserved praise, and thanks, and the Lady Aloisa laying aside her sovereignty, went all out into the Garden, where we roaming about the pleasant allies, discoursed a new of that which had been said, both by the Lady julia and of master Pedro, which was very well born away. But the Lady Isabel, who in this second debating fallen to my lot, at our departing required me for her sake, to pen the whole discourse of this flagrant Flower For quoth she, your quiet silence both these days assureth me, that you have well considered thereof, and therewith the rest of the Ladies joined with her, at whose importunate request, with the help of my friend Master Pedro, and others I have adventured to publish this Discourse.  
FINIS.