A very fruitful and pleasant book called the Instruction of a Christian woman/ made fyrst in Latin/ and dedicated unto the queens good grace/ by the right famous clerk master Lewes Viues/ and turned out of Latin in to Enlgysshe by richard Hyrd. which book who so readeth diligently shall have knowledge of many things/ wherein he shall take great pleasure/ and specially women shall take great commodity and fruit toward th'increase of virtue & good manners.   decorated border including a procession of mythical creatures and a king and queen riding an elephant   

Unto the most excellent prince's que●● Catharine/ the most gracious wife 〈◊〉 to the most noble and mighty prince king Henry the eight her humble bedman and orator Richard Hyrd praying good prosperity and welfare.  
WEre it not most excellent princess/ that the consideration of your great goodness and benignity did as much encourage and bold me/ as the respect and regard of mine own ignorance retardeth me and holdeth back/ I never durst presume to dedicate and present unto the majesty of your noble grace this my rude and simple translation/ so much the more uncumly and unmeet to be offered in your high presence/ in how much theloquence of thauthor staineth and defaceth the rude speech of the translator. For had I most gracious princess that gift of erudition and utterance/ that I were able in our english tongue/ to give this book as much perspicuite/ light/ life/ favour/ grace/ and quickens/ as master Lewes Viues hath given it in Latin/ than durst I boldly put it forth to your grace/ not without good hope of thank/ considering the matter to be such/ as neither a more profitable nor more necessary can lightly come in hand. For what is more fruitful than the good education and order of women/ the one half of all mankind/ and that half also/ whose good behaviour or evil tatchis giveth or bereaveth the other half/ almost all the whole pleasure and commodity of this present life/ beside the furtherance or hindrance further growing there upon/ concerning the life to come? And surely for the planting and nurysshing of good virtuous in every kind of women/ virgin's/ wifes/ and widows/ I verily believe there was never any treatis made/ either furnished with more goodly counsels/ or set out with more effectual reasons/ or garnished with more substantial authorities or stored more plentuously of convenient examples/ nor all these things to gether more goodly treated and handled/ than master Viues hath done in his book: Which book when I red/ I wished in my mind that either in every country women were learned in the latin tongue/ or the book out of latin translated in to every tongue: and much I marvelled/ as I often do/ of the unreasonable over sight of men/ which never cease to complain of women's conditions. And yet having the education and order of them in their own hands/ not only do little diligence to teach them and bring them up better/ but also purposely with draw them fro learning/ by which they might have occasions to wax better by themself. But sith this fault is so fare gone and over largely spread/ to be shortly remedied/ I thought at the least wise for my part it would do well to translate this book into our english tongue/ for the commodity and profit of our own country. Which when I had secretly done by myself/ I shown it unto my singular good master and bringer up Sir Thomas More/ to whose iugement and correction I use to submit what so ever I do or go about/ that I set any store by: who not only for the matter itself was very glad thereof/ but also for that (as he than shown me) he perceived that it should be to your noble majesty for the gracious zeal that ye bear to the virtuous education of the womankind of this realm/ whereof our lord hath ordained you to be queen/ so great and special pleasure/ that he had intended/ his manifold business not withstanding/ to have taken the times to have translated this book himself/ in which he was (as he said) very glad that he was now prevented/ nor for eschewing of his labour/ which he would have been very glad to bestow there in/ but for because that the fruit thereof may now sooner come forth than he could have found the tyme. How be it as I answered him/ It were better to bring forth datis in an hundred years (for so long it is or that tree bring forth his fruit) than crabbiss in four year. And though he rekenned himself easedde of the translating I besought him to take the labour to read it over/ and correct it. Which he right gladly did. whereby I have been the more encoraged to put forth unto your most noble grace this translation: to whose majesty sith the original work was dedicate/ I was of very duty me thought bounden to dedicate the translation. Wherefore if there be/ as I well wot there is/ any good in the matter/ thank be to master Viues the maker: if any thing be well in this translation/ thank be to the labour of my good master. For nothing in this work claim I for mine own/ but the show of my good zeal to do good to other/ and service to your noble grace: whom with the sacredde majesty of the most excellent prince your dearest spouse/ & your noble issue/ with increase of more/ our lord long preserve in to the weal of yourself/ your realm/ and all Christendom beside.   

The preface of the most famous clerk master Lodouic Viues upon his book called the Instruction of a Christian woman unto the most gracious princes Katherine queen of England.  
I Have been moved partly by the holiness and goodness of your living/ partly by the favour and love that your grace beareth toward holy study/ & learning/ to write some thing unto your good grace/ of th'information and bringing up of a Christian woman: A matter never yet entreated of any man/ among so great plenty and variety of wits & writers. For Xenophon & Aristotel giving rules of housekeping/ and Plato making precepts of ordering the common weal/ speak many things appertaining unto the woman's office and duty: And saint Cyprian/ saint Hieronyme/ saint Ambrose/ & saint Augustine/ have entreated of maids and widows: but in such wise/ that they appear rather texhort & counsel them unto some kind of living/ than to instruct and teach them. They spend all their speech in the laudes & praises of chastity: which is a goodly thing and sitting for those great witted and holy men: How be it/ they writ but few precepts & rules/ how to live: supposing it to be better/ to exhort them unto the beast/ and help them up to the hyghest: than to inform & teach the lower things. But I will let pass all such exhortations/ because every body shall choose and pike out the ways of living/ out of these men's authority/ rather than of my fantasy: and I will compyle rules of living. Therefore in the fyrste book/ I will begin at the beginning of a woman's life/ and lead her forth unto the time of marriage. In the seconde/ from marriage unto wydowehede: how she ought to pass the time of her life well and virtuously with her husband. In the last book I inform & teach the widowhood. And because the matter could not be other wise handled/ there be many things told in the fyrst book/ perteyning unto wives & widows: and moche in the seconde belonging unto unmarried women: and some in the thyrde pertaining unto all: Lest a maid should think that she need to read but only the fyrste book/ or a wife the seconde/ or a widow only the thyrde. I will that every of them shall read all. In which I have been more short/ than many would I should have been. Nat withstanding who so considereth well the cause of mine intent/ and taketh good heed/ shall found it done not without a skill. For in giving precepts/ a man ought specially to be brief: least he sooner dull the wits of the readers/ than teach them/ with long babbling. And precepts ought to be such/ that every body may soon can them/ and bear easily in mind. Nor we should not be ignorant of the laws that Christ and his disciples/ Petre/ Paul/ james/ Iohn/ and jude taught us: where we may see that they give us the divine precepts brief and shortly: For who can bear in remembrance those laws/ which they bear not well in mind/ that have spend their whole life in study of them. And therefore have I neither thrust in many examples/ nor gone out of my matter to entreat generally of vice and virtue/ which were a large field to walk in: unto th'end that my book might be not only red without tediousness: but also be red often. More over though the precepts for men be innumerable: women yet may be enfourmed with few words. For men must be occupied both at home & forth abroad/ both in their own matters and for the common weal. Therefore it can not be declared in few books/ but in many and long/ how they shall handle themself in so many and diverse things. As for a woman hath no charge to see to/ but her honesty and chastity. Wherefore when she is enfurmed of that/ she is sufficiently apppointed. Wherefore their wickedness is the more cursed and detestable/ that go about to perish that one treasure of women: as though a man had but one eye/ and an other would go about to put it out. Some write filthy and bawdy rhymes. Which men I can not see what honest excuse they can lay for themself: But that their corrupt mind/ and swelled with poison/ can breathe non other thing but venom/ to destroy them that are near unto it. But they call themself lovers/ and I believe they be so in deed/ ye and blind & mad to withal. And though thou love/ canst thou not obtain thine own/ except thou infect all other therefore? In my mind no man was ever banished more rightfully/ than was ovid/ at lest wise if he was banished for writing the craft of love. For other writ wanton and naughty ballads/ but this worshipful artificer/ must make rules in God's name & precepts of his unthriftiness/ a school master of bawdry/ & a common corrupter of virtue. Now I doubt not but some will think my precepts over sore and sharp. How be it the nature of all things is such/ that the way of virtue is easy and large unto good men/ and the way of vice contrary/ straight and rough. But unto ill men neither the way that they go in is pleasant/ nor the way of virtue large and easy enough: and seeing it is so/ it is better to assent unto good men than ill: and rather to reckon the bad folks opinion false/ than the good men's. Pythagoras the philosopher/ & other of his school/ in the description of this letter. Y. say/ that when a man is passed the fyrste difficulty of virtue/ all after is easy and plain.  
Plato giveth counsel to choose the best way in living: which way use & custom shall also make pleasant. Our lord in the gospel say/ that the way into the kingdom of heaven is straight/ not because it is so in deed/ but because few go it: except a man would count his words false/ where he saith: My yoke is sweet and my burden light. or else where he promiseth/ that there is no man that forgoth any thing for his sake/ but he shall have far more for it again/ yea and that in this life. And what was meant thereby/ but the pleasures of virtue? Therefore I see unto whom my precepts shall seem rigorous and sharp/ that is young men/ that be ignorant/ wanton and unthrifty: which can not once bear the sight of a good woman. And like as rank horses neye unto every mare/ so they go about every trifling & pyvysshe wench/ that hath a pleasure to be looked upon & loved. and they would have their folly to be allowable by the multitude of misdoers. As who saith/ the agreement & abusion of people might change the nature of things. Hit is no news/ that ill folk hate them that advise them well. For Theophraste when he wrote of this same matter/ & spoke moche of marriage sad and wisely/ he set comen harlottis in his top. And one Leontium the concubine of Metrodorus/ started out and babbled forth a book without all reason/ or shame/ against that man most excellent in wisdom and eloquence: which deed was thought so intolerable/ that as though no more hope of goodness were left/ there rose up a proverb of that matter/ that the nexte remedy was to seek a tree to go hang upon. Saint Hierome writeth of himself unto the holy maid Demetrias in this wise: More than wherein year ago/ I write a book of virginity/ in the which I must needs speak against vice and patefy the traps of the devil/ for the instruction of the maid that I taught: the which writing many be aggrieved withal: when every one taketh the matter/ as said by himself/ and will not hear me as an exhortour and counsellor/ but lothis me as an accuser and rebuker of his doing. Thus say he. Lo what manner of men we shall displease with teaching them virtuously: verily such as were a shame & rebuke to please: but sad men/ chaste maid's/ virtuous wifes/ wise widows/ and finally all that are true christian people/ not only in name but also in deed and with their hearts/ will stand on our party/ which know and agree all in this/ that nothing can be more mild and gentle than the precepts of our faith. From the which Christ grant us never to decline our mind and purpose one hears breed. I have put in remembrance of their duty the good and holy women but slightly/ other now and than I take up sharply: because I saw that only teaching availeth but a little/ unto those that struggle with the leader/ and must be drawn. Therefore have I spoken sometime the more plainly: that they might see the filthiness of their conditions/ as it were painted in a table/ to th'intent that they should be ashamed/ and at last leave their shameful deeds: And also that good women should be gladder to see themself out of those vices/ and labour more to be further from them/ & to enter in to the abitacle of virtue. For I had leaver as saint Hieronyme counseleth/ adventure my shamefastness a little while/ than jeopardy my matter: so yet that I would not fall in to any uncleanliness: which were the greatest shame that can be/ for him that should be a master of chastity: wherefore often times the reder must understand more in sentence than I speak in words. And this work most excellent and gracious queen/ I offer unto you in like manner as if a painter would bring unto you your own visage and image/ most counnyngly painted. For like as in that purtrature you might see your bodily similitude: so in these books shall you see the resemblance of your mind & goodness: because that you have been both maid/ wife/ and widow/ and wife again: as I pray god you may long continue: and so you have handled yourself in all th'order and course of your life: that what so ever you did might be an example unto other to live after. But you had leaver the virtues to be praised than yourself: how be it no man can praise the virtues of women/ but he must needs comprehend you in the same praise: how be it your mind ought to be obeyed. Therefore you shall understand/ that many like unto you be praised here/ by name expressly: but yourself spoken of continually/ though you be not named. For virtues can never be praised/ but they must needs be praised with all/ that be excellent in them/ though their name be not spoken of.  
Also your dereste daughter Mary shall read these instructions of mine/ and follow in living/ which she must needs do: if she order herself after th'example that she hath at home with her of your virtue and wisdom. Nor there is no doubt/ but she will do after them/ and except she alone of all other/ dysapoynt and beguile every man's opinion/ she must needs be both very good and holy/ that is come of you and noble king Henry the viii. such a couple of mates: that your honour & virtue pass all crafts of praising. Therefore all other women shall have an example of your life and deeds: and by these books that I have dedicated unto your name/ they shall have rules and precepts to live by: and so shall they be bounden unto your goodness/ both for that/ which itself hath done in giving example: and that it hath been thoccasion of my writing. And so I pray god give your good grace long well to far. At Bruges the year of our lord. M.D. and xxiij the v. day of april.   

The fyrste book of the instruction of a Christian woman.  

Of the bringing up of the maid When she is a babe. The fyrste chapter.  
Fabius' Quintilian in his book where he doth instruct & teach an orator/ willeth his beginning and entrance to be taken from the cradle/ and no time to be slacked unapplied to ward th'end and purpose of the faculty intended: Now much more diligence ought to be given in a Christian virgin/ that we may both inform her increase and order it and her instruction and entering/ and that by and by from the milk: which I would/ if it were possible/ should be the mothers: And the same counsel giveth plutarch and Phavorine/ and many other of the wisest and greatest philosophers. For by that means the love shall be the more between the mother and the daughter/ when none of the mother's name shall be taken from her and put unto any other. For nurses be wont also to be called mothers. And the mother may more truly reckon her daughter her own/ whom she hath not only borne in her womb and brought in to the world/ but also hath carried still in her arms of a babe/ unto whom she hath given teat/ whom she hath nourished with her own blood/ whose sleeps she hath cherished in her lap/ and hath cheerfully accepted and kissed the fyrst laughs/ and fyrst hath joyfully heard the stamering of it/ covering to speak/ and hath holden hard to her breast/ praying it good luck and fortune. These things shall cause and engender such reverend & inward love in the daughter toward the mother again/ that she shall be far more loved & set by of her daughter/ because of the love that she hath so abundantly conceived toward her in green and tender age. Who can now express/ what charity these things increase among folk/ when wild beasts that have no knowledge nor parceiving what love meaneth/ yet love their noryshers and bringers up/ nor shone the dangers of death to defend and save them? More over I wots not how/ but so it is/ that we sowke out of our mother's teat to gether with the milk not only love but also conditions and dispositions. And that is the cause saith the philosopher Phavorine/ that maketh men to marvel why they see many children/ comen of chaste and good women/ nothing like their parent's/ neither in mind nor body: nor the comen saying come up of nought/ which is not unknown not unto children: They that have been nurced with sow's milk have rolled in the mire. For that cause the wise man Chrysippus bade chose the wisest and beast nurses. Which precept I myself will ensue and counsel the mothers/ that may not nourish their children with their own milk/ to do likewise. Neither I will so great diligence to be given in seeking a nurse for a boy as for a maid. Quintilian thought it sufficient to command that the nurses should not be foul and rude spoken/ by cause the ways and manner of speaking taken in youth/ would be hard to get away. As for their manners he cared not so greatly/ Which the man child doth ofter learn from home than at home. And yet he doth allege the opinion of Chrysippus as though he allowed the same. But the maid/ whom we would have specially good/ requireth all intendaunce both of father and mother/ lest any spot of vice or uncleanliness should stick on her: Let her take no such things neither by her bodily senses and wits/ nor by her nourishing and bringing up. She shall fyrst hear her nurse/ fyrst see her: and what so ever she learneth in rude and ignorant age/ that will she ever labour to counterfeit and follow counnyngly. Therefore saint Hieronyme/ when he did teach the daughter of Leta/ he warned that the nurse should be no drunkard/ nor wanton/ nor full of talk and chatting.   

Of the residue of her infancy. The seconde Chapter.  
AFter that she is ones weaned and begineth to speak and go/ let all her play & pastime be with maids of her own age/ and within the presence either of her mother or of her nurse/ or some other honest woman of sad age/ that may rule and measure the plays and pastimes of her mind/ and set them to honesty and verve. Avoid all man's kin away from her: nor let her not learn to delight among men. For naturally our love continueth the longest toward them/ with whom we have passed our time in youth. Which affection of love is the most strong with women: because they be more disposed to pleasure and dalliance. Now in that age/ which can not yet discern good from bad/ they should be taught none evil. And it is an ungracious opinion of them that say/ they will have their children to know both good and evil. For by that means they say they shall the better i'll vice & follow virtue. But it were more surety/ and more profitable/ & thereto more happy/ not only to do none ill/ but also not once to know it. For who hath not hard/ that we were cast in to misery/ that self hour that the fyrst ancetries of mankind known what was good and what was bad? And verily/ father's that will not have their children unexpert and ignorant of evil/ be worthy that their children should know both good and ill: And when they repent them of their evil doing/ should call yet unto remembrance/ that they learned to do evil by their father's mind and will. Let the maid learn none uncleanly words/ or wanton/ or uncomely gesture & moving of the body/ not so much as than when she is yet ignorant what she doth/ and innocent. For she shall do the same/ when she is grown bigger and of more discretion. And it chanceth unto many/ that what thing so ever they have been accustomed in before/ they do the same afterward at uwares and unavysedly. And often times such braids come upon them against their will. And the worse they be/ the oftener they do them. For folk's minds bear them better away. Let the father and mother be well aware that they alow none uncomely deed of her/ neither by words/ laughing/ nor countenance/ neither kiss and enbrace her therefore: which is the foulest deed of all. For the maid will labour to rehearse often that/ which she thynketh shall please beast her father and mother. Let all her bringing up be pure and chaste the fyrste years/ because of her manners/ the which take their fyrst furming of that custom in youth and infancy.   

Of her exercise. The thyrde Chapter.  
When she is of age able to learn any thyng/ let her begin with that/ which pertaineth unto the ornament of her soul/ and the keeping and ordering of an house. How be it I appoint no time to begin. Some reckon best to begin at the seventh year: in which opinion are Aristotel/ Eratosthenes/ and Chrysippus. Quintilian would begin at the fourth or fifth year. But I put all the ordering of this matter in the discretion of the fathers and mothers: which may take avisement after the qualities and complexions of the child: so they be not letted with inordinate affection: by reason whereof some set so moche by their children/ and care so sore for them/ that they keep them from all labour: least they should fall in to any sickness. So when they ween to increase and strength their body's/ they bruise & weaken them. The cherisshing and sufferance of the fathers and mothers hurteth much the children/ that giveth them an unbridled liberty unto vice infinite: and specially the maids. But these be refrained & holden under for the most part by fear: Which if it lack/ than hath she all the bridle of nature at large/ and runneth headlong unto mischief/ and drowneth herself therein: and cometh not lightly to any goodness/ without she be of nature such as we may see some. Therefore let her both learn her book/ & beside that/ to handle wool and flax: which are two crafts yet left of that old innocent world/ both profitable and kepers of temperance: which thing specially women ought to have in price. I will meddle here with no low matters/ least I should seem to make moche ado about things that be to simple for my purpose. But I would in no wise that a woman should be ignorant in those feats/ that must be done by hand: no not though she be a princes or a queen. For what can she do better/ or aught to do rather/ what time she hath rid her business in her house? Should she talk with men or other women? And what shall she still talk of? Shall she never hold her peace? Or shall she sit & muse? What I pray you? Woman's thought is swift/ and for the most part unstable/ walking and wand'ring out from home/ and soon will slide/ by the reason of it own slypernes/ I wot not how far. Therefore reading were the best/ and thereunto I give them counsel specially. But yet when she is weary of reading/ I can not see her idle as it were the women of Perseus land/ drowned in volupters and pleasures/ sitting among the company of gelded men/ singing and banqueting continually: Which pleasures were oft changed and renewed to eschew tediousness: and th'end of one pleasure was the beginning of another following. Saint Hieronyme would have Paula to handle wool/ that most noble woman comen of the blood of Scipio and Gracchus: which was also descended of the lineage of king Agamemnon the prince of all kings: and to learn to dress it/ and to hold and occupy a rock/ with a wool basket in her lap/ & turn the spyndel/ and draw forth the thread with her own fingers. And Demetrias/ which was as great of birth/ as mighty of possessions as she/ he bad have wool in her hands: and herself either to spin/ to warp/ or else wound spyndels in a case for to throw wofe of/ & to wound on clewes the spynning of others/ & to order such as should be woven. For the dressing of wool hath been ever an honest occupation for a good woman. In Rome all maids/ when they were fyrst married/ brought unto their husband's house distaff and spyndell with wool/ and wiped/ stryked/ and garnished the posts with wool. Which thing was a great ceremony with them. And aft/ she should be made sit on a felle with wool/ that she might learn/ what she ought to do at home. Than after ward she should say these words unto her husband: Where as thou art Caius/ there am I Caia. Now was this Caia Tanaquil an Etruscian borne/ a very noble woman and a sad/ wife unto king Tarquin Priscus. Which Caia Tanaquil used all her labour in wool. Therefore after her death she was worshipped for a God's/ and her image set up with a rock/ as a token and a sign of chastity and labour. Also there was a custom to cry at the wedding oftentimes/ Thalassio Thalassio/ that is as ye would say/ The wool basket The wool basket: to th'intent/ the new married wife should remember/ what she should have to do. Therefore it was reckoned a sign of a wise and a chaste woman to do that business. The king's son of Rome/ and noble young men of the king's blood/ when they fell at argument about their wifes/ & came suddenly home to Rome/ they found other of the king's daughters in law among their companions and mates making good cheer: But they found Lucretia sitting at her wool until late in the night/ and her maids busy about her/ in her own house. Than all they by one assent gave her the price of goodness and chastity. What time all the empire and dominion of Rome was in Augustus' hands/ yet he set his daughters & his necis to work upon wool. Like wise Terence/ where he doth describe a sober & a chaste young woman saith: getting her living by wool & web. And Solomon/ where he doth speak of the praise of an holy woman saith: She sought for wool and flax: and wrought by the counsel of her hands. Nor it maketh no force after my mind/ whether it be wool or flax/ for both pertain unto the necessary uses of our life: and be honest occupations for women. Anna mother unto Samuel the prophet/ made with her own hands a linen rochet for her son. The most chaste queen of Ithace Penelope passed the twenty years that her husband was away/ with weaving. Queens of Macidony & Epire woven garments with their own hands/ for their husbands/ & brethren/ & father's/ & children: of which manner garments/ king Alexander shown some unto the queens of Perseus land/ that his mother and sisters had made. Writers of histories make mention/ that mould time there was wont in Spain great wagers to be laid/ who should spynne/ or wove most/ and times were appointed to bring forth their work to show it/ and give judgement of it. And great honour and praise was given unto them/ that laboured most and dilygentlyest. And yet unto this day/ remaineth the same mind and love of sober sadness in many: and thapplying of their work is boasted and talked of: And among all good women it is a great shame to be idle. Therefore queen Isabella king Fardinandos' wife taught her daughters to spin/ sow/ and peynte: of whom two were queens of Portugal/ the thyrde of Spain/ mother unto Carolus Cesar: & the fourth most holy and devout wife unto the most gracious king Henry the eight of England. Let the maid also learn cookery/ not that slubbering and excess in meats to serve a great meyny/ full of delicious pleasures & gluttony: which cooks meddle with/ but sober and measurable/ that she may learn to dress meat for her father/ and mother/ and brethren/ while she is a maid: and for her husband and children/ when she is a wife: and so shall she get her great thanke both of the one and tother: when she doth not lay all the labour upon the servants: But herself prepare such things as shall be more pleasant unto her father and mother brethren/ and husband/ and children/ than if they were dressed by servants. And that the more pleasant/ if they were seek. Nor let no body loath the name of the kitchen: namely being a thing very necessary: without the which neither seek folks can amend nor whole folk's live. The which occupation Achilles both a king & a king's son & a lord most noble did not disdain to do. For what time Ulysses and Nestor came to him/ for agreement between him and Agamemnon/ he laid the tables himself/ and tucked up his clothes/ and went in to the kitchen/ and prepared their meat/ to make the noble princes sober and temperate cheer/ whom he loved so well. Also it is a thing pertaining unto temperance and honesty: for when the masters or her daughter is by/ all thing is done the more diligently. What deyntenes of hand is that/ and what loathing of the kitchen/ that they may not abide to handle or see that/ which their father/ or mother/ or husband/ or brother/ or else their child must eat. Let them that do so/ understand/ that they bewray & file their hands more/ when they lay them on an other man than their own husband/ than though they babbled & blacked them in soute. And that it is more shame to be seen in a dance than in the kitchen/ & to handle well tables & cards than meat. And worse becometh a good woman to taste a cup of drink in a feast or a banquet/ reached unto her by an other man/ than to taste a supping in the kitchen to give her husband. Therefore by my counsel a woman shall learn this craft/ that she may in every time of her life please her friends/ and that the meat may come more cleanly unto the table. I have seen in Spain and in France/ that have mended of their sickness by meats dressed of their wifes/ daughters/ or daughters in law: & have ever after loved them fare the better for it. And again I have seen/ that have been hated/ as daughter of the father and daughter in law of the father in law/ and wife of her husband/ because they have said/ they could not skile of kookery.   

Of the learning of maids. The fourth chapter.  
OF maids some be but little meet for learning: Like wise as some men be un apt/ again some be even borne unto it/ or at lest not unfete for it. Therefore they that be dull are not to be discouraged/ and those that be apt/ should be hearted & encoraged. I perceive that learned women be suspected of many: as who saith/ the subtlety of learning should be a nourishment for the maliciousness of their nature. Verily I do not alow in a subtle and a crafty woman such learning/ as should teach her deceit/ and teach her no good manners and virtues: notwithstanding the precepts of living/ & thexamples of those that have lived well/ and had knowledge to gether of holiness/ be the kepers of chastity and pureness/ and the copies of virtues/ and pricks to prick and to move folks to continue in them. Aristotel asketh a question/ why trumpeters and minstrels/ that play at festis for wagis/ and resortynge & gatherynges of people/ whom the greeks call in their language/ as ye would say/ Bacchus' servants/ be ever given unto pleasures/ and no goodness at all: but spend out their thrift/ and their life in naughtiness. He maketh answer himself/ that it is so/ because they be ever among volupteis and pleasures/ and banqueting: nor here any time the precepts of good living: nor regard any man that liveth well: and therefore they can live none other wise than they have learned/ either by sing or hearing. Now have they hard/ nor seen/ neither used any thing/ but pleasure and beastlynes/ among uncomely crying and shoutting/ among dancers and kyssers/ laughers and eaters/ drunkards and spewers/ among folk drowned in exceeding overmuch joy and gladness: all care and mind of goodness laid apart: Therefore must they needs show such things in their conditions and all their life. But you shall not lightly found an ill woman/ except it be such one/ as either knoweth not/ or at least way considereth not what chastity & honesty is worth: nor seeth what mischief she doth/ when she for goth it: nor regardeth how great a treasure/ for how fowl/ for how light/ and transitory an image of pleasure she changeth: what a sort of ungraciousnesses she letteth in/ what time she shutteth forth chastity: nor pondreth what bodily pleasure is/ how vain and foolish a thing/ which is not worth the turning of an hand/ not only unworthy: wherefore she should cast away that/ which is most goodly treasure/ that a woman can have. And she that hath learned in books to cast this and such other things/ and hath furnished & fenced her mind with holy counsels/ shall never found to do any villainy. For if she can found in her heart to do naughtyly/ having so many precepts of virtue to keep her/ what should we suppose she should do/ having no knowledge of goodness at all? And truly if we would call tholde world to remembrance/ and rehearse their time/ we shall found no learned woman that ever was ill: where I could bring forth an hundred good/ as Cornelia/ the mother of Gracchus/ which was an example of all goodness & chastity/ and taught her children her own self. And Portia the wife of Brutus/ that took of her father's wisdom: And Cleobula daughter of Cleobulus/ one of the vij wise men/ which Cleobula was so given unto learning and philosophy/ that she clearly despised all pleasure of the body/ and lived perpetually a maid: at whom the daughter of Pythagoras the philosopher took example/ which after her father's death was the ruler of his school/ and was made the master of the college of virgins. Also Theano/ one of the same sect & school/ daughter unto Metapontus'/ which had also the gift of prophecy/ was a woman of singular chastity. And saint Hieronyme saith/ that the ten Sibyl's were virgins. Also Cassandra/ and prophetis of Apollo/ and juno at Cryssa/ were virgin's/ and that was a common thing/ as we read/ that those women that were prophets were virgins eke. And she that answered such as came to ask any thing of Apollo in Delphis/ was ever a virgin: of whom the fyrste was Phemone/ which fyrste found verse royal. Also Sulpitia/ wife unto Caleno/ left be hind her holy precepts of matrimony/ that she had used in her living herself/ of whom the poet Martial writeth on this wise:  

Redeth Sulpitia all young women  
That cast your mind to please one man  
Redeth Sulpitia also all men  
That do intend to please one woman  
Of honest and virtuous love doth she tell/  
Chaste pastimes/ plays and pleasure  
Whose books who so considereth well  
Shall say/ there is none holier.   
And hit is plainly known/ that no man in that time was more happy of his wife/ than was Caleno of Sulpitia. Hortentia the daughter of Hortentius thorqtor/ did so resemble her father's eloquence/ that she made an oration unto the iuges of the cite for the women: which oration the successors of that time did read/ not only as a laud and praise of women's eloquence/ but also to learn cunning of it/ as well as of Cicero or Demosthenes orations. Edesia of the cite of Alexandre/ kins woman unto Syryan the philosopher/ was of so great learning and virtuous disposition/ that she was a wonder unto all the world in her tyme. Corinna Theia a virtuous woman over came the poet Pindar .v. times in verses. Paula the wife of Senec/ enfourmed with the doctrine of her husband/ followed also her husband in conditions. And Senec himself maketh sorrow/ that his mother was not well learned in the precepts of wise men/ which she had been entered in at her husband's commandment. Argentaria Polla/ wite unto the poet Lucan/ which after her husbands death corrected his books/ and it is said/ that she helped him with the making/ was a noble woman of birth/ rich and excellent of beauty and wit/ and chastity: of whom Calliope in Statius speaketh thus unto Lucan/  

I shall not only give the excellence in making  
But also bind in marriage the unto  
One meet for thy wit and great cunning  
such as Venus would give or the goddess juno  
In beauty simplicity/ and gentleness  
In birth/ grace/ favour/ and riches.   
Also Diodorus the logician had .v. daughters excellent in learning and chastity: of whom Philo/ master unto Carneades/ writeth the history. zenobia the queen of palmyra/ was learned both in latin and greek/ and wrote an history: of whom/ with other more in the next book/ I shall tell the marvelous chastity. I need not to rehearse the christian womans/ as Tecla disciple of Paul/ a scholar meet for such a noble master: and Catharine of Alexandria/ daughter unto Costus/ which over came in disputations the greatest & most exercised philosophers. There was one of the same name Catharine Senensis a wondrous counning maid: which hath left behind her examples of her wit: in the which doth appear the pureness of her most holy mind. Nor we need not to envy the pagans' for their poetis: which have in one house four maids all poetis/ the daughters of Philippe. And in saint Hieronymes time all holy women were very well learned. Would god that now a days/ many old men were able to be compared unto them in cunning. Saint Hieronyme writeth unto Paula/ Leta/ Eustachium/ Fabiola/ Marcelia/ Furia/ Demetrias/ Salma/ and Hierontia: Saint Ambrose unto other: Saint Augustyne unto other: and all marvellous witted/ well learned/ and holy. Valeria Proba/ which loved her husband singularly well/ made the life of our lord Christ out of Virgil's verses. Writers of chronicles say/ that Theodosia/ daughter unto Theodosius the younger/ was as noble by her learning and virtue/ as by her Empire: & the makynges that be taken out of Homer named centones be called hers. I have red epistles & cunning works of Hildegarde/ a maid of Almaigne. There hath been seen in our time that four daughters of queen Isabella/ of whom I spoke a little before/ that were well learned all. It is told me with great praise and marvel in many places of this country/ that dame joanne/ the wife of king Philippe/ mother unto Carolus/ that now is/ was wont to make answer in latin/ and that without any study/ unto the orations that were made after the custom in towns/ unto new princes. And like wise the englishmen say by their queen/ sister unto the said dame joanne. The same saith every body by the other two sisters/ which be deed in Portugal: The which four sisters there were no queens by any man's remembrance more chaste of body then they: none of better name/ none better loved of their subjects'/ nor more favoured: nor better loved their husbands: none that more lawelye did obey them/ nor that kept both them and all theirs better without spot of villainy: there were none that more hated filthiness & wantonness: none that ever did more perfectly fulfil all the ponytes of a good woman. Now if a man may be suffered among queens to speak of more mean folks/ I would reckon among this sort the daughters of. S. T. M. Kn. M. E. and C. and with them their kyns woman. M. G: whom their father not content only to have them good and very chaste/ would also they should be well learned: supposing that by that mean they should be more truly and surely chaste. Wherein neither that great wise man is deceived/ nor none other that are of the same opinion. For the study of learning is such a thing/ the it occupieth one's mind holly/ and lifteth it up unto the knowledge of most goodly matters: and plucketh it from the remembrance of such things as be foul. And if any such thought come in to their mind/ either the mind/ well fortified with the precepts of good living/ avoideth them away/ or else it giveth none heed unto those things/ that be vile and foul: when it hath other most goodly and pure pleasure/ where with it is delighted. And therefore I suppose that Pallas the gods of wisdom & counning/ and all the Muses/ were feigned in old time to be virgins. And the mind/ set upon learning and wisdom/ shall not only abhor from foul lust/ that is to say/ the most white thing from soute/ and the most pure from spots: But also they shall leave all such light and trifling pleasures/ wherein the light fantasies of maids have delight/ as songs dances/ and such other wanton & peevish plays. A woman saith plutarch/ given unto learning/ will never delight in dancing. But here peradventure a man would ask/ what learning a woman should be set unto/ and what shall she study: I have told you/ The study of wisdom: the which doth enstruct their manners/ and enfurme their living/ and teacheth them the way of good and holy life. As for eloquence I have no great care/ nor a woman needeth it not: but she needeth goodness & wisdom. Nor it is no shame for a woman to hold her peace: but it is shame for her and abominable to lack discretion/ and to live ill. Nor I will not here condemn eloquence/ which both Quintilian/ & saint Hieronyme folowyng him say/ was praised in Cornelia the mother of Gracchus/ & in Hortentia the daughter of Hortentius. If there may be found any holy and well learned woman/ I had leaver have her to teach them: if there be none/ let us choose some man either well aged/ or else very good and virtuous/ which hath a wife/ and that right fair enough/ whom he loveth well: and so shall he not desire other. For these things ought to be seen unto/ for as much as chastity in bringing up a woman requireth the most diligence/ and in a manner all together. When she shallbe taught to read/ let those books be taken in hand/ that may teach good manners. And when she shall learn to write/ let not her example be void verses/ nor wanton or trifling songs: but some sad sentence/ prudent and chaste/ taken out of holy scripture/ or the sayings of philosophers: which by often writing she may fasten better in her memory. And in learning/ as I point none end to the man/ no more I do to the woman: saving it is meet that the man have knowledge of many & diverse things/ that may both profit himself and the common wealth/ both with the use and increasing of learning. But I would the woman should be all together in that part of philosophy/ that taketh upon it to inform/ and teach and amend the conditions. Finally set her learn for herself alone & her young children or her sisters in our lord. For it neither becometh a woman to rule a school/ nor to live among men/ or speak abroad & shake of her demureness & honesty/ either all to gether or else a great part: which if she be good/ it were better to be at home within/ and unknown to other folks. And in company to hold her tongue demurely. And let few see her/ and none at all here her. th'apostle Paul the vessel of election/ enfurming & teaching the church of the Corinthis with holy precepts/ say: Let your women hold their tongues in congregations: nor they be not allowed to speak but to be subject as the law biddeth. If they would learn any thing/ let them ask their husbands at home. And unto his disciple Timothe he writeth on this wise: Let a woman learn in silence with all subjection. But I give no licence to a woman to be a teacher/ nor to have authority of the man but to be in silence. For Adam was the fyrst maid/ and after Eve/ and Adam was not betrayed/ the woman was betrayed in to the breach of the commandment. Therefore because a woman is a frail thing/ and of weak discretion/ and that may lightly be deceived: which thing our fyrst mother Eve showeth/ whom the peril caught with a light argument. Therefore a woman should not teach/ least when she hath taken a false opinion & believe of any thing/ she spread it in to the herars/ by the authority of mastership/ and lightly bring other in to the same error/ for the lerners commonly do after the teacher with good will.   

What books be to be red/ and What not. The .v. Chapter.  
Saint Hieronyme Writing unto Leta of the teaching of Paula/ commandeth thus: Let her learn to here nothing nor speak but it that pertaineth unto the fear of god. Nor there is no doubt/ but he will counsel the same of reading. There is an use now a days worse than among the pagans/ that books written in our mother's tongues/ that be made but for idle men & women to read/ have none other matter/ but of war and love: of the which books I thynke it shall not need to give any precepts. If I speak unto Christian folks/ what need I to tell what a mischief is toward/ when straw & dry wood is cast in to the fire? Yea but these be written say they/ for idle folk/ as though idleness were not a vice great enough of itself/ without firebrondes be put unto it/ wherwith the fire may catch a man all to gether & more hot. What should a maid do with armour? Which once to name were a shame for her. I have herd tell/ that in some places gentle women behold marvelous busily the plays and iustynges of armed men/ and give sentence and judgement of them: and that the men fear and set more by their iugementes than the men's. Hit can not lightly be a chaste mind/ that is occupied with thinking on armour/ and tourney/ and man's valiance. What places among these be for chastity unarmed and weak? A woman that useth those feats drink poison in her heart: of whom this care and these words be the plain sayings: This is a deedly sickness/ nor yet aught to be showed of me: but to be covered and holden under/ least it hurt other with the smell/ and defile them with the infection. Therefore when I can not tell whether it be meet for a Christian man to handle armur/ how should it be lawful for a woman to look upon them/ yea though she handle them not/ yet to be conversant among them with heart and mind/ which is worse? Moreover/ whereto readest thou other men's love and glozing words/ and by little & little drykest the entycementes of that poison unknowing/ and many times ware and wittyngly? For many/ in whom there is no good mind all ready/ readen those books to keep himself in the thoughts of love: It were better for them not only to have no learning at all/ but also to lose their eyes/ that they should not read: and their ears/ that they should not hear. For as our lord saith in the gospel: it were better for them to go blind and deaf in to life/ than with two eyes to be cast in to hell. This maid is so vile unto Christian folks/ that she is abominable unto pagans'. Wherefore I wonder of the holy preachers/ that when they make great a do about many small matters/ many times/ they cry not out on this in every sermone. I marvel that wise fathers will suffer their daughter's/ or that husbands will suffer their wifes/ or that the manners & customs of people will dissemble and over look/ that women shall use to read wantonness. Hit were fytting that common laws and officers should not only look upon the courts & matters of suit/ but also manners both common and private. Therefore it were convenient by a common law to but away foul rebaudye songs/ out of the people's mouths: which be so used/ as though nothing ought to be sungen in the cite/ but foul and filthy songs/ that no good man can here without shame/ nor no wise man without displeasure. They that made such songs seem to have none other purpose/ but to corrupt the manners of young folk's/ and they do none other wise/ than they that infect the common wells with poison. What a custom is this/ that a song shall not be regarded/ but it be full of filthiness? And this the laws ought to take heed of: and of those ungracious books/ such as be in my country in Spain Amadise/ Florisande/ Tirante/ Tristane/ and Celestina the bawd mother of naughtiness. In France Lancilot du Lake/ Paris and Vienna/ Ponthus and Sidonia/ & Melucyne. In Flanders/ Flori and White flower/ leonel and Canamour/ Curias & Floret/ Pyramus and Thysbe. In England/ Parthenope/ Genarides/ Hippomadon/ William and Melyour/ Libius and Arthur/ guy/ Bevis/ and many other. And some translated out of latin in to vulgar speeches/ as the unsavoury conceits of Pogius/ and of Aeneas Siluius/ Euryalus and Lucretia: which books but idle men wrote unlearned/ and set all upon filth and viciousness: in whom I wonder what should delight men but that vice pleaseth them so much: As for learning none is to be looked for in those men/ which saw never so much as a shadow of learning themself. And when they tell aught/ what delight can be in those thynges/ that be so plain & foolish lies? One killeth twenty himself alone/ a other xxx an other wounded with. C. wounds/ and left deed/ riseth up again/ and on the next day made hole & strong/ over cometh two giants: and than goth away laden with gold/ and silver/ and precious stones/ more than a galy would carry away. What a madness is it of folks/ to have pleasure in these books? Also there is no wit in them/ but a few words of wanton lust: which be spoken to move her mind with/ whom they love/ if it chance she be steadfast. And if they be red but for this/ the best were to make books of bawds crafts: for in other things/ what craft can be had of such a maker/ that is ignorant of all good craft? Nor I never hard man say/ that he liked these books: but those that never touched good books. And I myself some time have red in them/ but I never found in them one step either of goodness or wit. And as for those that praise them/ as I know some that do/ I will believe them/ if they praise them after that they have red Cicero and Senec/ or saint Hieronyme/ or holy scripture/ and have mended their living better. For often times that only cause why they praise them is/ because they see in them their own conditions/ as in a glass. Finally/ though they were never so wytty and pleasant/ yet would I have no pleasure infected with poison: nor have no woman quickened unto vice. And verily they be but foolish husbands and mad/ that suffer their wives to wax more ungraciously subtle by reading of such books. But whereto should I speak of foolish and ignorant writers/ seeing that ovid would not/ that he that intendeth to i'll unchaste manners/ should ones tough the most witty and well learned poets of the greeks and latins/ that write of love? What can be told more pleasant/ more sweet/ more quick/ more profitable/ with all manner of learning/ than these poets/ Calimachus/ Phileta/ Anacreon/ Sapph/ Tibullus/ Propertius/ and Gallus? which poets all Grece/ all Italy/ yea and all the world setteth great price by: and yet ovid biddeth chaste folks let them alone/ saying in the seconde book of the Remedies of love/  

Though I be loath/ yet will I say  
With wanton poets see thou do not mell  
Ha mine own virtues now I cast away  
Beware Calimachus for he teacheth well  
To love/ and Cous also well as he  
And old Anacreon writeth full wantonly  
And Sapph eke often hath caused me  
To deal with my lady more liberally.   

Who can escape free/ that readeth Tibullus/  
Or Propertius/ when he doth sing  
Unto his lady Cynthia? or else Gallus?  
And my books also sound such like thing.   
They sound so in deed/ and therefore was he banished/ nothing without a cause of the good prince. Wherefore I praise greatly the sad manners either of that time/ orels of that prince. But we live now in a Christian country: and who is he/ that is any thing displeased with makers of such books now a days? Plato casteth out of the common wealth of wise men/ which he made/ Homer and Hesiodus the poets: and yet have they none ill thing in comparison unto Ouidis books of love: which we read/ and carry them in our hands/ and learn them by heart: yea and some school masters teach them to their scholars: and some make expositions and expound the vices. Augustus' banished ovid himself/ and think you than that he would have kept these expositors in the country? except a man would reckon it a worse deed to write vice than to expound it/ and inform the tender minds of young folks therewith. We banish him that maketh false weight and measures/ and that countrefeteth coin/ or an instrument: And what a work is made in these thynges for small matters? But he is had in honour/ and counted a master of wisdom/ that corrupteth the young people. Therefore a woman should beware of all these books/ likewise as of serpents or snakes. And if there be any woman/ that hath such delight in these books/ that she will not leave them out of her hands: she should not only be kept from them/ but also/ if she read good books with an ill will and loath thereto/ her father and friends should provide that she may be kept from all reading. And so by disuse/ forget learning/ if it can be done. For it is better to lack a good thing than to use it ill. Nor a good woman will take no such books in hand/ nor file her mouth with them: and as much as she can/ she will go about to make other as like herself as she may/ both by doing well/ and teaching well: and also as far as she may rule by commanding and charging. Now what books ought to be red/ some every body knoweth: as the gospels/ and the acts/ & the epistles of th'apostles/ and the old Testament/ saint Hieronyme/ saint Cyprian/ Augustine/ Ambrose/ Hilary/ Gregory/ Plato/ Cicero/ Senec/ & such other. But as touching some/ wise and sad men must be asked counsel of in them. For the woman ought not to follow her own judgement/ lest when she hath but a light entering in learning/ she should take false for true/ hurtful in stead of wholesome/ folishe and peevish for sad and wise. She shall found in such books as are worthy to be red/ all things more wytty/ and full of greater pleasure/ & more sure to trust unto: which shall both profit the life/ and marvelously delight the mind. Therefore on holy days continually/ & sometime on working days/ let her read or here such as shall lift up the mind to god/ & set it in a christian quietness/ and make the living better. Also it should be best afore she go to mass/ to read at home the gospel and the epistle of the day/ and with it some exposition/ if she have any. Now when thou comest from mass/ and hast over looked thy house/ as moche as pertaineth unto thy charge/ read with a quiet mind some of these that I pave spoken of/ if thou canst read/ if not/ here. And on some working days do like wise/ if thou be not letted with some necessary business in thy house/ & thou have books at hand: and specially if there be any long space between the holy days. For think not that holy days be ordained of the church to play on/ and to sit idle/ and talk with thy gossips: but unto th'intent that than thou mayst more intentyvely/ and with a more quiet mind/ think of god/ and this life of ours/ and the life in heaven/ that is to come.   

Of virginity. The vi Chapter.  
Now will I talk altogeder with the maid herself: which hath within her a treasure without comparison/ that is the pureness both of body and mind. Now so many things come unto my remembrance to say/ that I wot not where is beast to begin: whether it were better to begin where as saint Augustyne doth/ when he will entreat of holy virginity. All the hole Church is a virgin/ married unto one husband christ/ as saint Paul writeth unto the Corinthis. Than what honour be they worthy to have/ that be the members of it/ which keep the same office in flesh/ that the whole Church keepeth in faith/ which followeth the mother of her husband & lord: for the church is also a mother and a virgin? Nor there is nothing that our lord delighteth more in/ than virgins: nor wherein angels more gladly abide/ and play with/ and talk with: For they be virgins also themself/ & their lord: which would have a virgin unto his mother/ and a virgin to his most dear disciple/ and the church his spouse a virgin. And also he marrieth unto himself other virgins/ and goeth unto marriages with virgins. And whither so ever he goethe/ that lamb without spot/ which made us clean with his blood/ an hundred and xl thousand virgins follow him. Hit is written in the canticles: Our sister is a little one/ and hath no breasts. Whether that be the saying of Christ or angels to the soul/ in whom standeth the very virginity pleasant unto god. All glory of the kings daughter is inward saith David in the psalm. There is that golden clothing/ there is the garment set and powdered with so many virtuous and precious stones. Be not proud maid that thou art whole of body/ if thou be broken in mind: nor because no man hath touched thy body/ if many men have pierced thy mind. What availeth it/ thy body to be clean/ when thou bearest thy mind and thy thought infected with a foul and an horrible blot? O thou maid/ thy mind is wyddred by burning with man's heat: nor thou fretest not with holy love: but hast dried up all the good fatness of the pleasures of paradise. Therefore art thou the folly she maid/ and hast no oil: and while thou rounnest to the cellar/ art shut forth: and as our lord in the gospel threateneth/ when thou comest again/ and knockest/ thou shalt be answered: Who art thou? I know the not. Thou shalt say than: knowest thou not this body closed and untouched of men? our lord shall say again: I see not the body: I see the soul open unto men/ and unto devils worse than men/ and often knocked at. Thou art proud maid/ because thy belly hath no cause to sweet: when thy mind is swollen/ not with man's seed/ but with devils. For here how well thy spouse liketh thee/ thou knowest not thyself. O most goodly of all women: come forth and follow the steps of thy flocks/ and fede thy kids by the tents of the heard men. Thou knowest not how all only virginity is good/ thou art not my spouse: come forth/ and go after the steps of those flocks/ whom thou hast nourished in thy mind. And sith thou dost not feed my kids/ fede thyn own: Thou lovest not me so much/ that am only the hyghest and the beast herd man. Tarry near the tents of the herdsmen/ whom thou followest. For if thou folowedest me/ only one herdman should be known unto thee/ and not many. For he will have all to be plain and even. Thy womb swelleth not/ nor there is no cause why: nor let not thy mind than swell: nor let there be no cause why. I pray thee/ understand thine own goodness maid/ thy price can not be estemedde/ if thou join a chaste mind unto thy chaste body/ if thou shut up both body and mind/ and seal them with those seals that none can open/ but he that hath the key of David/ that is thy spouse: which resteth so in thee/ as in a temple most clean and goodly. thinkest thou this any small thing/ that thou mayst receive only by pureness that thing/ which can not be comprehended in this whole world? How glad is a woman/ if she bear in her womb a child/ which shall be a king? But thou bearest a king all ready not only in thy womb/ but also in thy mind: which is more goodly/ yea and that such a king/ in whose garment this title of dignity is written: King of all kings/ and lord of all lords: of whom prophets have prophycied: and his reign is the reign of all worlds: whose reign the angel told should have none end. Let us now lift up ourself above the common people: and let us dispute this most goodly matter with saint Augustyne: but yet so that thou mayst perceive us/ and doubtless thou shalt perceive us better than we shall ourself. For we speak of thy goodness/ which thou art not ignorant of: and we show the that thing/ that thou haste within the. The holy virgin our lady conceived fyrst in her mind our lord Christ/ and after in her body. And it was a more honourable/ noble/ and excellent thing to conceive in mind than in body. Wherefore thou art partner of the more excellent conception. O happy art thou/ that art marvellously mother unto an excellent & marvellous child. Our lord in the gospel/ when the woman said: Blessed be the womb that bore thee/ and the breasts that thou suckedest: he answered/ Nay/ But blessed by they that here the word of god/ and keep it. And when the jews told him that his mother and brethren tarried him without/ he asked them: Who is my mother and my brethren? And pointing his hand toward his disciples: Those be said he/ my brethren & mother/ and who so else obeyeth the commandment of my father. Wherefore virgins and all holy soul's/ engender christ spiritually. How be it corporally only one virgin did bear god & man: which is spouse and also father unto all other virgins. O thou maid/ thinkest thou this but a small thing that thou art both mother/ spouse/ and daughter to that god/ in whom nothing can be/ but it be thine: and thou mayst with good right challenge for thine? For both thou gettest and art gotten and married unto him. If thou wouldst have a fair spouse/ it is said by him: Thou art beautiful above the children of man/ grace is diffused in thy lips. If thou wouldst have a rich husband/ thou mayst hear said of him: Honour and riches is in his house. If thou wouldst have a gentylman/ he is God's son/ and reckoneth fourteen kings in his petegrewe/ and his generations can not be expressed: and the aunciante of his stock is before the making of the world/ time everlasting. If thou wouldst have a mighty husband/ it is said by him: he is wise in heart/ and mighty in strength. And in the xliiij psalm: Gyrde the with thy sword upon thy thigh most mightily. If thou wouldst have a good one/ thou shalt hear nothing oftener of him/ than that he is the best. If thou wouldst have one of great possessions/ thou readest of him/ that all things be subject under his feet. And in an other psalm/ that all things do homage unto him. And that not only men be subjects unto him/ but also angels/ and the elements/ and the heavens: which thing the verity itself testifieth of his own self/ saying: All power is given unto me in heaven and earth. If thou wouldst have a wise husband/ all things be naked & open unto the eyes of him. Nor he is not only wise/ but also the very wisdom hit self: not the wisdom of Socrates/ or Plato/ or Aristotel/ but of god almighty: which by that same wisdom hath made & governeth this world the thou seest. Now think with what diligence this pearl ought to be kept/ that maketh the like unto the church/ like unto our lady/ sister unto angels/ mother unto god/ & the spouse of Christ/ beside worldly honours/ which ought to have no place/ or a very little place/ in a christian body's heart? But yet also they as it were festyn their eyes upon a virgin. How pleasant and dear to every body is a virgin? How reverend a thing/ even unto them that be ill and vicious themself. And among those foul & filthy God's of the pagans/ they say that Cybele/ whom they all called mother/ was a virgin. And Diana was the most favoured of the God's/ because she was a perpetual virgin. Also three things made Pallas honourable/ virginity/ strength/ & wisdom: and she was feigned to be bred of jupiters' Brain/ whom they called the greatest and prince of the God's: of which nothing might grow/ but pure/ chaste/ & wise: So that they thought virginity & wisdom were joined to gether. And they dedicated the numbered of seven both to chastity and wisdom: And said that the muses/ whom they called the rulers of all sciences/ were virgins: And in the temple of Apollo Delphicus/ the wise woman/ which inspired with the heavenly spirit/ shown things to come unto them/ that demanded to know/ was ever a virgin: whom they called alway Pythia. Also saint Hieronyme say that all the Sibylles/ whom Varro say were ten in number/ were virgins. At Rome there was a temple of Vesta: unto whom virgins did minister: which were called Vestales: and all the Senators would rise and reverence them/ every officer gave them the way/ & they were in great honour with all the people of Rome. virginity was ever an holy thing even among thiefs/ breakers of Sayntuary/ ungracious livers/ mourdeters: and also among wild beasts. Saint Tecla/ as saint Ambrose saith/ altered the nature of wild beasts with the reverence of virginity.  
virginity hath so moche marueylons honour in it/ that wild lion's regard hit.   

Of the keeping of virginity and chastity. The vij chapter.  
How moche than ought that to be setby/ the hath oft times defended women a 'gainst great captains/ tyrant's/ & great ostes of men? we have red of women that have been taken & let go again of the most unruly soldiers/ only for the reverence of the name of virginity/ because they said that they were virgins. For they iugged it a great wickedness for a short and small image of pleasure to minish so great a treasure: And every of them had leaver that an other should be the causer of so wicked a deed than himself. O cursed maid/ & not worthy to love/ the which wyllyngly spoileth herself of so precious a thing. Which men of war/ that are accustomed to all mischief/ yet dread to take away? Also lovers/ which be blind in the heat of love/ yet they stay and take avisement. For there is none so outrageous a lover/ if he think she be a virgin/ but he will alway open his eyes/ and take discretion to him and deliberation/ & take counsel to change his mind. Every man is so sore a dread to take away that/ which is of so great price/ that afterward neither can they their selfe keep/ nor restore agayne: though they shall have no loss by the means: And the ungracious maid douteth not to lose that/ which ones gone/ she shall by no means recover again: when she hath ones lost the greatest treasure that ever she had. And if motions of the mind may do aught/ which if they be reasonable and honest aught to bear great rule. Let her/ that hath lost her virginity/ turn her which way she will/ she shall found all things sorrowful and heavy/ wailing/ & mourning/ & angry/ & displeaserfull. What sorrow will her kins folks make/ when every one shall think themself dishonested by one shame of that maid? What mournyng/ what tears/ what weeping of the father and mother and bringers up? Dost thou quite them with this pleasure for so moche care and labour? Is this the reward of thy bringing up? What cursing will there be of her aquayntance? what talk of neighbours/ friends/ and companions/ cursing that ungracious young woman? what mocking and babbling of those maiden's/ that envied her before? What a loathing & abhorring of those that loved her? What fleeing of her company and desertnes/ when every mother will keep not only their daughters/ but also their sons from the infection of such an unchrifty maid? And woars also/ if she had any/ all i'll away from her. And those that before sembled love with her/ they openly hate her: Yea and now and than with open words/ will cast the abominable deed in her teeth: that I wonder how a young woman/ seeing this/ can either have joy of her life/ or live at all/ and not pine a way for sorrow. Now whereto should I rehearse the hate & anger of folks? For I know that many fathers have cut the throats of their daughters/ brethren of their sisters/ and kinsmen of their kins women. Hippomenes a great man of Athenes/ when he known his daughter defoiled of one/ he shut her up in a stable with a wild horse/ kept meateles: so the horse/ when he had suffered great hounger long/ and because he was of nature fierce/ he waxed mad/ and all to tore the young woman to feed himself with. Pontius Aufidianus a roman when he perceived his daughter to be betrayed/ unto Fannius Saturninus by her tutor/ he slew both her and the servant. Publius Attilius Philiscus slew his daughter/ because she defouled herself in adultery. In the same cite/ Lucius Virgineus the Centurton/ because he had leaver lose his daughter/ and see her die a good maid/ than have her deflowered/ slew with a sword his well-beloved and only daughter Virginea/ when he could found none other means/ jest she should be compelled to be at the lust of the judge. In Spain by our father's days in Tarraco/ two brethren that thought their sister had been a maiden/ when they same her great with child/ they dissembled their anger so long as she was with child: but as soon as she was delivered of her child: they throuste swords into her bealye/ and slew her/ the myddewyfe looking on. In the same part of Spain/ when I was a child/ three maidens with a long towel/ strangled a maiden that was one of their companions/ when they took her in the abominable deed. Histories be full of examples/ and daily ye see: neither it is marvel that these be done of fathers and friends/ and that the affection of love and charity is turned so suddenly in to hate: when the women taken with the abominable & cruel love/ all love cast quite out of their heart/ hate their fathers and mother's/ brethren and children: not only their friends and aquayntance. And this I would not that only maidens should think spoken unto them/ but also married women and widows/ & finally all women. Now let the woman turn to herself & consider her own ungraciousness/ she shall fear & abhor herself: nor take rest day nor night: but ever vexed with the scourge of her own conscience/ and bourned as hot fire brands: shall never look steadfastly upon any body/ but she shall be in fear/ least they know some what of her lewednes: that than no body shall speak softly/ but she shall think they speak of her unthryftynes. She shall never here talking of naughty women/ but she shall think it spoken because of her. Nor she shall never here name of corruption spoken by any other/ but she shall think it mente by her/ or of herself. Nor no body shall stour privily in the house/ but she shall fear/ jest her ungraciousness be opened/ and that she shall be punished straight. What realm wouldst thou buy with such perpetual vexation. Which many a man supposeth to be none other pain in hell. The same pain have wicked men/ but women fare sorer/ because their offences be reckoned fouler/ & they be more timorus of nature. And doubtless/ if it be well considered/ women be worthy these punisshmentes/ and moche worse/ that keep not their honesty diligently. For as for a man needeth many things/ as wisdom/ eloquence/ knowledge of things/ with remembrance/ some craft to live buy/ justice/ Leberalite/ lusty stomach/ and other things more/ that were to long to rehearse: And though some of these do lack/ it is not to be disliked/ so that many of them be had/ but in a woman no man will look for eloquence/ great wit/ or prudence/ or craft to live by/ or ordering of the comen weal/ or justice/ or liberalite: Finally no man will look for any other thing of a woman/ but her honesty: the which only/ if it be lacked/ is like as in a man/ if he lack all that he should have. For in a woman the honesty is in stead of all. Hit is an evil keeper/ that can not keep one thing well/ committed to her keeping/ and put in trust to her with moche commendation of words: and specially which no man will take from her against her will/ nor touch it/ except she be willing herself. The which thing only/ if a woman remember/ it shall cause her to take better heed/ & to be a more aware keeper of her goodness: which alone/ though all other things be never so well in safety/ so lost/ all other things perish to gether there with. What can be safe to a woman saith Lucretia/ when her honesty is gone? And yet had she a chaste mind in a corrupt body. Therefore as Quintilian say/ she thirst a sword in to her body/ and avenged the compulsyon/ that the pure mind might be separated from the defiled body/ as shortly as could be. But I say not this because other should follow the deed/ but the mind: By cause she that hath ones lost her honesty/ should think there is nothing left. Take from a woman her beauty/ take from her kindred/ riches/ comeliness/ eloquence/ sharpness of wit/ cunning in her craft/ give her chastity/ and thou haste given her all things. And on that other side/ give her all these things/ and call her a naughty pack/ with that one word thou haste taken all from her: and hast left her bare and foul. There be also other thynges/ both in the body and mind/ that help a woman unto the keeping of her honesty: whereof I will speak now.   

Of the ordering of the body in a virgin. The eight chapter.  
THough hit were not for this purpose to speak of the body/ not withstanding for as much as some things that be in the mind come of the reason and complexion of the body. Therefore must we speak some thing of the ordering of the body of a virgin. Fyrst of all me thynke that it is to be told their father & mother/ as Aristotel doth bid in his history of beasts/ that is that they keep their daughters/ specially when they begin to grow from child's state/ and hold them from men's company. For that time they be given unto most lust of the body. Also the maidens should keep themself/ both at all other/ and at the time specially/ from either hearing or seeing/ or yet thinking any foul thing/ which thing she shall labour to do. Never the less at other times two/ & unto the time that they be married/ moche fasting shall be good/ which doth not feeble the body/ but bridle it/ and press it down/ and quench the heat of youth. For these be only the very and holy fasts. Let their meat be mean and easy to get/ neither hot of hitselfe/ nor spised with spices/ nor delicate. And they ought to remember/ that our fyrste mother for meat was cast out of paradise. And many young women that had been used to delicate meats/ when they had not them at home/ have gone forth from home & ieoꝑded their honesty. Let their drink be the drink prepared of nature/ that is clean water. Valerius Maximus saith/ that wine was unknown unto women of Rome in old time/ least they should fall in any shame. For because it was wont to be the nexte way from Bacchus the father of intemperance unto Venus' unleeful. But if their stomach will not bear water/ give them some ale/ or bear/ or small wine/ as shall be sufficient to digest their meat/ and not inflame their bodies. Nor that is not only good for their manners and rankness of the body/ & wantonness/ to keep them under/ but also shall keep better their health. I have red in an epistle of saint Hieronyme unto Furia in this manner. Physicians and such as write the natures of men's bodies/ and specially Galene in the book of Helthe say/ that the bodies of children and young men/ and those that be in lusty age/ both men and women/ be very hot of natural heat: and that all meats that increase heat/ be very noisome for them: and that it is good for them to use all cold thing in meats and drinks: As in contrary wise unto old men/ and such as be full of phlegm and cold/ hot meats and old wine be best. Wherefore our saviour saith: Take you heed to yourself that your hearts be not over comen with surfeit and drunkenness/ and the cares of this life. And the apostle say: wine/ in whom is lechery. Neither it is wonder that he that made the vessel did perceive this by the vessel/ that he made. Where Terence/ whose intent was to describe and show the conditions of the world/ said thus: without meat and drink courage waxeth cold. Therefore fyrste if their stomach be strong enough/ take water in thy wine or drink/ until thy maid's years be passed: and such water as is most cold. And if thou mayst not for feebleness/ mingling it as Timotheus did/ with a little wine for thy stomach and weakness. Than in meat eschew all hot thing. I speak not only of flesh/ where of the vessel of election saint Paul speaketh this sentence/ saying: Hit is good to eat no flesh nor drink no wine: but also of pulse/ all those that be full of wound & heavy should be eschewed. And a little before: what needeth it us for to boast our chastity/ which without it have all beside that appertaineth/ as abstinence & small fare/ it can not bring proof of hit self. The apostle wearieth his body/ and subdueth it unto the commandment of the mind/ jest he should not keep that himself/ which he biddeth other to do. Than how can a young woman/ that hath a body hot with meat be sure of herself? Nor I condemn not with these words meats that god hath ordained to use with surrendering of thanks: But I take from young men/ and maidens the kendling of lust. For neither the burning Aetna/ nor the country of Vulcan/ nor Vesews/ nor yet Olympus boileth with such heat as the bodies of young folks inflamed with wine & delicate meats/ done. All this have I brought in of saint Hieronyme/ that you might know what things that master of chastity did teach: which writing unto Saluina/ had leaver jeopard the health of the body than the soul/ saying: Hit is better that the stomach ache/ than the mind/ and to rule the body than to do it service/ & stagger in going than in chastity. The most holy man Gregorius Nazanzenus/ that was saint Hieronymis master/ would that his maid should allay her hunger with bred/ & quench her thirst with water. Hilarius the eremite/ when he lived in wilderness with small food/ scantly preserving the life/ and yet felt himself diverse times pryckedde with the bodily lust/ he wearied his body with fasting/ saying: I shall tame the concupiscence/ to make the think upon thy meat/ and not upon thy pleasure. And this say the disciples of Christ/ the fellows of saint Paul/ being given unto sober and chaste religion: As who known/ that the noryshementes of holy men sent by the grace of god/ were but simple and small to content nature/ without any pleasures. Helise nourished himself and the children of the prophets with wild herbs/ & he biddeth/ make sweet the bitter meat with flower/ and not with sugar. And he commanded the soldiers in Samaria/ of whom he had put out the eyes/ to be fed with bred and water. Iohn the Baptist/ that was chosen the shower of Christ and the light to come/ was fed in desert with grashops and wild honey. Habacuch carried the meat of the reapers unto Daniel in Babylon/ which was breed baken under the ashes/ and a cup of water was sent unto Helie from heaven to refresh him with: and yet might god have sent from heaven partryges/ and phesauntes'/ and capon's/ and march pains/ as well as bread: but holy folk's need nourishment to hold the soul in the body/ and not to drown it with. What say philosophers/ & the masters of worldly wisdom/ all speak of meat that is easy to get/ to keep the mind sober and the body chaste. Socrates the father of Philosophy did get by sober diet/ that he was never infected with any sore or ieoperdous sickness. Also Cornelius Tacitus writeth/ that Senec the philosopher in all his riches fed himself with fruit & water: & therefore his body was brought so low/ that when his veins were opened/ there would almost no blood run out. How trow you that Xenocrates lived/ which when his scholars had laid him a goodly queen in his bed/ and was much provoked of her unto lust/ yet he was not moved? Plato in his laws forbiddeth young men wine. Cicero in his officis would have all the living and array of the body/ to be taken to the health and strength/ and not for pleasure. And he saith also/ if we would consider what excellence and dignity is in the nature of man/ we should understand/ how great shame it is to waste it away riottouslye/ and to lead the life delicately & deliciously: and how honest it is to live chastely/ soberly/ sadly/ & measurably. This saith Cicero. Also Duidius/ giving remedy of love/ biddeth them that shall live chastely also to live temperately/ and eschew such meat as moveth the body to lust/ and wines specially/ and to bring such to the table as refrain the lust of the body. When I speak of hot meats/ I would be understand in such exercises also/ that heat the body/ and of ointments/ spices/ talking and also sight of men. For all these be hurtful unto the chastity: for they fire the mind with filthy and jeopardous heat. Nor let not your bed be very soft/ but clean: the which thing also is to be regarded in clothes/ that they be not over delicate/ but without filth and without spot: and lightly the mind rejoiceth in the cleanliness of the body. And again/ a dainty and a delicate mind delighteth in silks and costely clothes: and what so ever is not such/ it counteth hard and grevous. Gregorius Nazanzenus forbiddeth maids to wear gold and pearl. What a folly is it/ to ween that these words of our saviour Christ (Ecce qui mollibus vestiuntur/ in domibus regum sunt/ that is to say/ Lo/ they that be clothed in delicate clothes/ be in king's houses) should be understanden on this wise: that those/ which be in the company of Christian kings/ should be clothed with fine & costely clothyng? Christis faith knoweth no courts/ nor kings: in the which court we here these words: Kings of pagans have dominion over them: and they that have power upon them be called beneficial/ but you shall not be so/ but let the most of you be as the least/ and the master as a minister. Christis faith is holy and sad: and as the yoke of it is easy/ pleasant/ and sweet unto the soul/ and wherein the soul findeth rest: so is it heavy & painfull unto the pleasures of the body. Nor let not a maid sleep over long/ and yet sufficient for her health/ the which we provide for on this wise/ that they shall far better that follow this sober dyette of ours/ than they that follow pleasures and delicates: unto which pleasures who so is given/ we see be pale & consumed. And beside all this/ is some labour to be given/ and some occupation meet for a virgin/ as I have rehearsed. For the devils subtilte never cometh more sooner than in idleness: nor Venus never useth her crafts more readily in any other casis: and that not only in women/ but also in men: which be more steadfast and constant. ovid the crafts man of handling love/ determineth/ that Egisthus set his mind to defoul Clytaemnestra the wife of kind Agamemnon/ and to kill Agamemnon himself/ for none other cause/ but because he was slothful. Therefore in the remedies of love/ this is one of the chief precepts/ that the dart of Cupid take us not idle. For he saith/  

If thou wilt banyshe idleness/  
Cupid's bows on the shall have no might:  
And also his hot fire brands  
Shall lie quenched devoid of light.   
Saint Hieronyme counseleth the holy virgin Demetrias to eschew idleness. And therefore when she hath done her prayers/ to go in hand with wool & weaving/ that by such change of works the days seem not long. Nor he bade not/ that she should work/ because that she was in any poverty: which was one of the most noble women in Rome/ and rychest/ but that by the occasion of working/ she should think on no thing/ but such as pertaineth unto the service of our lord. Which place he endeth in this wise. I will speak generally nothing shallbe specially precious in Christis sight/ but it that thou makest thyself/ either for thyn own use/ or ensample of other virgins/ or to give unto thy grand mother/ or thy mother: no not though thou deal all thy goods unto pour folks. And verily so it is/ for she that will be idle/ or also given to play/ and passing of her life in pleasures/ is not worthy to have her meat in the church of Christ: in the which saint Paul the greatest preachour of Christ cryeth/ and pronounceth as a law: who that laboureth not/ let them not eat? this is the commen pain of mankind/ given unto them for the fyrste offence of our aunciant father Adam: thou shalt eat thy bred in the sweat of thy face. And doubtless those that be subject unto this general pain/ when they offend and sin no less than other/ they shall have an other pain/ either sorer/ or else no less. Now saying that I have bid/ that women's minds should be occupied/ either with work/ or else holy study and communication/ least they fall in to vice by idleness: what should we think by them that play at cards or dice/ which manner of pastime/ when it is foul in a man/ in a woman it is to be abhorred? What can a woman learn/ or think/ playing at the dice? the mind must needs be altered and turned all to covetousness/ that is of hit self inclined there unto/ and after fall to pariury/ for greediness of the money. Also on the other side/ if men be there she shall here many things uncomely for a woman to here. What a foul thing is it/ to see a woman/ in stead of her wolbasket/ to handle the table board/ for her spindle/ the dice/ and for her clue or prayer book/ to turn the cards? There is no wise man/ but he had leaver see her idle/ than so occupied. Nor there is no wise man/ but he will curse both her that learneth such things/ and him that taught it her/ and them that suffered them.   

Of the raiments. The ix chapter.  
HIt seemeth to appertain unto the same place/ to entreat of tother ornaments of the body: Fyrst of peynting. Verily I would fain know/ what the maiden meaneth/ that painteth herself: if it be to please herself/ it is a vain thing: if it be to please christ/ it is a folly: if it be to delight men/ it is an ungracious deed. Thou haste but one spouse/ & to please him with/ make thy soul gay with virtue/ and he shall kiss the for thy beauty. But peradventure thou sekeste some man to be thy spouse/ and wouldst please him with peynting: Fyrst I shall show thee/ how foolish a thing it is/ and than how ungracious. Me think it moche like/ if thou will go about to win them with painting/ as though thou wouldst entice or attempt him with a viser: whom when thy viser is once of/ thou shalt make as much to loath thee/ as thou madest to like thee/ when it was on. Thou art but in ill case/ if thou have nothing else to please him with/ that shall be thy husband/ but only peynting: how shalt thou please him/ when thou lackest thy peynting? Except thou wilt never wash out that crust/ but go so with a crust of peynting to bed/ & so rise/ & be so with in & a broad among folks. And more over/ what a pain is it to intend that peynting for any body/ and not only for the to kept it hole still? What a shame is it/ if any water by chance light on it/ or the peynting fortune to melt by thoccasion of sweat or heat/ and show the very skin? there can nothing be more filthy to see to. And who I pray you/ will count them to be feyze/ that he knoweth to be slubbered with peynting/ & not rather the fouler? They lose all the honour of beauty/ when they be painted. For all the beauty/ that there is/ is counted to be in the peynting. And also the tender skin will revyll the more soon/ and all the favour of the face waxeth old/ and the breath stinketh/ and the teeth rusten/ and an evil air all the body over/ both by the reason of the ceruse/ & quick silver/ and specially by the reason of the sopis/ where with they pmpare the body/ as it were a table/ against the peynting on the nexte day. Wherefore ovid called these doings venoms/ & not without a cause. Also iwenal asketh a question properly: She that is with so many ointments slubbered and starched/ is it to be called a face or a sore? The which thynges I would more largely entreat/ but that I am borne in that Cite/ where as the women have a vile name for this thing: and in my mind not without a cause. I will rebuke mine own country/ which is to me the most dear/ that for shame it may leave. Now if thou canst not else be married/ it is better never marry/ than toffende Christ for it/ and be married to some foolish man/ that shall have more delight in thy peynting than in thyself. For what hope canst thou have in that man/ that hath more delight in a crust of white Ceruse/ than in an honest woman? God hath given the a face after the image of his son: nor he hath not given it nakedde: For he hath inspired the spirit of life/ that the image of his life/ & all thing may appear in it. Why then dost thou over cover it with dirt and mire? The apostle Paul biddeth a man not to cover his heed/ because it is the image of god: what will he say of the image of god in a woman's face/ so filed with that mire? And because no man shall reckon it as a board/ Saint Hieronyme against Heluidius writeth in this wise: She that is painted by a glass/ and in despite of him that made her/ she goeth a bout to be fairer than she is borne. And unto Furia. What doth purpurice or ceruse in a Christian bodies face/ of whom the one countrefaiteth the rudde of precious stones in the lips/ the other whiteness of face & neck/ which is a fire unto young men/ and a foment of lechery/ & ensamples of unclean minds? How can she weep for her sin/ that must bare her skin there with/ and forowe her face? This apparel is not the covering of our lord/ it is the cover of Antichrist. How dare she lift up toward heaven that face/ the her maker will not know? This saith saint Hieronyme. Now here the holy martyr saint Cyprian. Goodly apparel and clothing do not agree but for harlots & comen women: nor none hath lightly more precious apparel than they that set no price by their honesty & goodness. And in the scripture/ that god would have us instruct withal & taught/ the cite is described an harlot/ piked and apparelled goodly/ that shall perish together with her apparel: and specially because of her apparel. Now what a madness is to delight in that/ which ever hath done hurt/ & hurteth still: and to ween that thou shalt not perish because of thee/ whereby thou knowest that other have perished. For god made neither purple/ nor crynsin sheep/ nor taught to die with the juice of herbs: neither fine silks enbrobred with gold/ pearls/ or precious stones/ to hide the neck in/ which he made: and to hide thee/ which god made in man: and show that/ which the peril hath found out & his dampened angels/ when they felle from the heavenly virtue unto the earthly contagiousnes: than they taught to paint the black of eyes/ and ruddiness of cheeks/ and alter the natural colour of the hears and visage. And verily me think that for the dread that our faith teacheth us/ and for the love that broderhodde requireth/ not only maids/ but also widows and wives/ should be warned/ ye and all women in general/ that the work of god ought not to be defiled with yellow/ or black/ or red colours/ laid on it. For god said: Let us make man after our own image and likeness. Now than/ how dare any he so bold to change that/ which god hath made? For they lay violent hand on god himself/ when they go about to reform & change/ that which he hath made/ not knowing/ that all thing natural is the work of god: and all that is by alteration/ is the work of the peril: Is if a cunning painter had painted any body's picture counnyngly/ expressing both the form and qualities of the body/ than if an other come and laid to his hand/ as though he would amend it/ should not he greatly dismay and offend the fyrst workman? Than weenest thou to escape unpunished/ that offendest god/ the workman of thy body? For though thou be not an adulterar toward men/ yet when thou corruptest and marrest that/ which is God's doing/ thou art a worse adulterar: And where thou thinkest thyself gay & well picked/ that is a strife against God's work and breaking of truth. Thy loroe saith/ thou canst not make one white hair or black/ and thinkest thou thyself able to overcome the word of thy lord? Thou diest thy hair by a bold presumption and ungracious contempt: and afore hand thou signifiest thy hair to be flamed/ and ungoodly sinnest with the better part of thee/ that is thy heed. These be saint Cyprians words. Also after these precepts of Christian men/ I am a shamed to rehearse ought out of pagans. I will lay to only one of the most wiseman Lycurgus'/ the maker of the laws of the Lacedaemon's: which when he would have women of his country to be regarded by their virtue/ & not their ornaments/ he banished out of the country by the law all peynting/ and commanded out of the town all crafty men of piking and apparelling. Our lord showeth by Osee the prophet/ that the woman/ which fell unto adultery/ apparelled herself with ouches & brouches/ that she might go wait upon men/ and not her lord. And if thou apparel thyself for god and good folks/ thou art fair enough/ when thou art good: but thou canst not please the peril/ and ill people/ except thou minish moche of thy natural fairness. What should all that gold do to be worn/ as though thou wouldst she we how strong thou art that canst bear so moche weight? Weneste thou to seem feyrer/ nobler/ or wiser/ if thou have so moche metal upon the. Nay/ never a whit. What than/ thou wilt say peradventure/ I shall seem the richer. O veins of myde/ is that a thought or a saying of a christian mind? Thou carriest so much gold about thy neck/ that doth no good/ when thou deniest a halfpenny unto them that have need/ & be an hungered: & robbest thy neighbour's/ & peradventure thy household/ thy children/ and thy husband/ that the beams of gold & precious stones shining may dare the eyes of them/ that be hold the. Is this Christian charity? didst thou swear this in thy baptism/ when thou sayddest/ that thou for sokeste Satanas & all his pomp? And yet what pomp of Satanas is there/ but thou usest it more superfluously/ than doth any pagan? Look well on thyself: Thou shalt found thyself one of Satanas' officers/ that usest at home so many chosen meats to the full/ bulking out capons/ pertryges/ pheasants/ delicate cakes/ potages/ sauses/ and sops/ & all costly/ among so many of thy power neighbours/ that die for hunger: thou that livest in pleasures among so many labours/ and pains of thy neighbours: thou that goest in silks/ and fine garments among so many naked: thou that art so goodly to see to among so many beggars: Art thou the disciple of power Christ/ of that fashion? Nay nay/ thou art rather the disciple of rich Pluto. I would not thou shouldst go bare necked/ nor I would not have the to excedyngly covered/ to make a show of it. Follow Christ/ by whom thou hast pleasure to be named: follow his sober and measurable mother/ whom men now honour as their lady/ and devils dread/ and saints worsshippe: whose outward garment was course cloth and easy to get: and the inner clothing/ that is to say her heart and mind/ gilted with gold/ & set with precious stones. Thou canst not be gold of both parties: choose which thou wilt have/ thy body or thy soul golden. I can not rehearse all the longeth to this matter: yet will I speak of smells some things. A Christian mind doth not praise uncleanliness & stink: for Mary Magdalene poured upon the heed of our lord ointment of precious spike: where of all the house smelled: nor that was not unpleasant unto our lord: but these superfluous savours/ and fomentes of the body/ which the more it is cherished/ the more it riseth and rebelleth against the soul/ and like a tyrant ruleth all the man/ and draweth all unto vile fantasy/ where the seat is of his delicateness. Saint Hieronyme writeth unto Demetrias the virgin/ Let a maid audyde/ as a mischief or a poison of chastity/ young men with hedes bushed and trimmed/ and swear smelling skins of out landisshe myse. Wherefore this saying of the poet arbiter was spoken:  

He is not like to saver well  
That ever hath a good smell.   
Alike saying hath Martial.  

I had leaver have no smell  
Than to saver ever well.   
And Plautus sayeth/ A woman ever smellethe best when she smelleth of nothing. But here peradventure some dangerous dame would answer/ that with her quick answers hath gotten a name of wisdom: we must do some thyng for our birth and gentle blood/ and possessions. But what art thou/ that so sayest/ a christian or a pagan? If thou be a pagan/ I will not argue with thee: if thou be a christian woman/ wit thou well/ thou proud woman/ that christ knoweth no such difference: that is a point of a devillysshe pride/ and not of a christian mind. Seest thou not/ how that is none apparel/ but feeding of thy pride? Hit is an old saying and a true: No be'st is prouder than a woman well apparelled. Than wilt thou say/ we must needs do some thing for those of the world and customs? Now would I know/ whose custom must be followed: if thou name me wise men/ I grant: if thou say of fools/ why should they be followed but of fools? And Quintilian saith/ thagreement & consent of good folks ought to be called an use. Paraventure there is an evil custom brought up/ be thou the fyrste to lay it down/ and thou shalt have the praise of it/ and other shall follow thine ensample. And as the ill ensample is brought in of ill folks & established: so of good folks it shallbe put away/ and good brought up. Than if we must ever follow the customs of the world/ we shall never amend/ but ever wax worse: for than shall one found an ill use/ & none may put it away. Now whose is that custom/ the thou talkest of/ & of whom was it taken? Of pagans women. Why do not we than keep still our pagans law? For if thou list be called Christian/ use manners according there unto. She is a pagan/ and knoweth not god/ nor the temperance of living: And thou that knowest god/ and art christened/ what dost thou more than she? What mentest thou by that that thou renunceddest Satanas' with all his pomp/ when thou dost not only match the pagan in Satanas' pomp/ but also passest her? Nor yet thou followest not those sad and holy pagans/ but the most lewd/ and light/ and full of riot/ vice/ and mischief. Nor thou followest not the women of Lacedaemon/ that were so honest/ whose queen/ the wife of Lysandre/ and her daughter's/ when Dionysius the king of Syracuse sent them rich robes/ they answered and said: They shall do us more shame than honour. Nor thou followest not the women of Rome/ that were in old time/ unto whom when king Pyrrhus sent his ambassador with silver/ & gold/ and kercheffes of silk/ there was none so desirous or greedy of apparel or so unthryftily minded/ to take any. Quinta Claudia/ a religious virgin/ was reputed for a miss woman/ because she used to wear gay raiment. There was in Rome/ after the second war against the Carthaginans/ a la called Opius law/ that no woman should wear over half a nounce of gold: nor wear no diverse coloured clothing. Which law endured until the great outrageous superfluite came in to the city/ when women came running forth/ as though they had be mad/ ask a licence to wear what they list. But Marcus Cato/ the great wise man/ gave counsel contrary/ with an oration full of wisdom: and ii Tribunes spoke for them: whose foolish and feeble orations be rehearsed in Liute the historiographer. But the woman overcame with their importunity and business/ that the bryddel of their pride might be let slip/ that they might do what they lust: Whereof what hurt should come Cato told before: and as in many of his other sayings/ like wise in that he was a true prophet. For what man can tell/ how great a loss is of chastity/ caused by this striving for apparel/ when every one is ashamed to be over come of her fellow in raiment? And when they be trimmed and dekked/ than desire they to go forth among men to show themself. And there in is the ship wrack of chastity. Plutarch say/ that it is a custom in Egypte/ that women should wear no shows/ because they should abide at home. Like wise if thou take from women silk/ and cloth of gold/ and silver/ precious stone's/ and gems/ thou shalt the more easily keep them at home. Also he rehearseth two sentences/ the one of Sophocles the poet/ and the other of Crates the philosopher. Sophocles speaketh of rich ornaments thus: That is none ornamene thou wretch/ but a shame and a manifest show of thy folly. Crates say/ that is an ornament/ which exalteth: and a woman is exalted with that/ which maketh her more honest: But that doth neither gold/ nor pearl/ nor pourple/ but such thynges/ as be signs of gravity/ sobrenes & chastity. Democrates say, that the adoruament of a woman standeth in scarcity of speech and apparel: In which opinion Sophocles is. And among the Greeks this was a common saying/ and in a manner of a proverb: The adornamet of a woman is not gold/ but conditions. Also aristotel/ the most wise philosopher/ biddeth women use less apparel than the law suffereth: and he biddeth them consider/ that neither the goodliness of apparel/ nor the excellence of beauty/ nor th'abundance of gold is of so great estimation in a woman/ as is measurablenes and diligence to live well and honestly in all things. And of the same opinion be the other wise men of the pagans/ that a christian woman may be a shamed to follow pagans/ not those sage and wise men/ nor those virtuous and honest women/ but the error of fools & ensample of mad women: and I confess/ that I can not tell what honest colour women may lay for their apparel/ but only that they may seem fairer/ and entice men/ which were a shame/ ye for gentiles. Therefore thou both servest thy pride/ and settest the devils nets in thy body/ to catch with all the souls of them/ that behold thee: thou woman/ not a Christiane/ but the minister of the peril/ the fell threatening of our lord displeased with thee/ shallbe pronounced upon thee/ saying by isaiah the prophet: Our lord hath made bald the heads of the daughters of Zion/ and in stead of ornament they shall have shame/ and for their shows/ and slyppers'/ and cheyns/ precious stone's/ pommanders/ and glasses/ & sweet savours/ they shall have stink: and for their girdles/ they shall have ropes: and for their crisp hear/ they shall have bald patis. These words our lord said of women. And this holy martyr saint Cyprian saith: There be some rich women and abundant in goodis/ which bear their treasure on them/ and say they must use their goods. Fyrste let them know/ that she is rich/ that is rich in god: and she is habundant of possessions/ that is abundant in Christ: and those be good that be spiritual/ divine/ and heavenly/ which shall abide with us in perpetual possession. But & thou array thy body sumptuously/ and go gaily forth abroad/ and entice the eyes of them the behold thee/ and draw the sight of young men after thee/ and nourish the lust of concupiscence/ and fire and kindle the smell of sin/ in so much that though thou perish not thyself/ yet thou shalt cause other to perish/ and make thyself as a poisoner & a sword unto them that see thee: thou canst not be excused as chaste in mind: thyn evil and unchaste raiment shall reprove thee: neither thou canst not be counted among maidens and virgins of christ/ that so livest the men shall love the mordinatly. Thou boastest thy possessions and virginity: but a virgin should not boast her riches/ seeing that holy scripture saith: What hath pride availed us? Or what good hath the boast of riches done us? All they be passed as a shadow. Thou sayest thou art rich/ and thinkest that thou must use those that god would thou shouldst have/ use them, why not? But yet in goodness & good ways/ use them/ in such things as god commanded/ and as our lord taught: Let them feel thy riches that have need: let them know the to be of power: get winnings unto Christ of thy patrimony: fede god. This say the martyr saint Cyprian. Which things are a great deal better for a christian woman to know and do/ than that the pagans' do: and it were meet for them to take heed unto the philosophers/ and not to follow the deeds of fools/ and apply unto the fantasies of mad folks: except we would spend our life madly and foolishly. But here some man would say: what/ wouldst thou have women to be filthy and sluttysshe? Nay verily/ I would not have them so: nor my precepts be not so unclean: nor I like not sluttishness. And what manner a once they should be/ saint Peter & saint Paul two defenders of the church/ teach in two short precepts. Saint Peter say: Let not the outward apparel of women be decked with the braiding of her hear/ nor with wrapping of gold about it/ or goodly clothing: but the mind & the conscience/ that is not seen with eyes/ if it be pure and quiet/ that is a goodly thing/ and excellent afore god. And saint Paul say: women in their array should apparel themself with shamefastness & soberness: & not with braids of their hear/ or gold/ or pearls/ or precious clothyng: but as women ought to do: Let them show virtue by good works. When the apostles say these words/ they bid not women be sluttisshe & slubbered/ nor foul with dirt and clouts: but they counsel them from superfluous raiment/ and will them to use mean clothing/ and such as is easy to comeby. For mesurablenes hath his cleanness/ and that fare more pure than the great excess hath/ as it is more easy to keep a little vessel than a great meyny. Let her not be clothed with velvet/ but with : nor with silk/ but linen/ and that course. Let not her raiment shine/ ne let it not be sluttisshe: neither let it not be to be wondered on: nor let it not be to be loathed: as for the wearing of gold/ or silver/ or pearl/ or precious stones/ I see not what it is good for/ saving that the virtue of some stones is more set by than the show/ as coral or emerald: if at lest way those little things have so moche virtue in them as men say: but now more seek them for vanity/ that he may seem more rich/ than for the virtue. Nor let her not paint nor anoint her face/ but wash it & make it clean: nor die her hear/ but kome it cleanly: Nor let her not suffer her heed to be full of scurf: Nor let her not delight to wash it in sweet favours: nor to keep it stinking: nor look in a glass to paint her or trymme her gaily by: but to have away/ if any foul thing or uncomely be on her heed/ that she could not else see: and than let her array herself thereby/ lest any thing be in her face to defoul her/ being else chaste and sober. Finally that which Socrates bade his scholars/ let her think spoken unto her to/ that they should look them in a glass/ and if they were fair/ that they should see lest the mind were foul: and if they were foul/ that with the beauty of the mind they should countrepeyse the deformity of body. Moreover/ let an honest maid remember still/ that beauty hath brought many of them that have had it/ in great pride: and many of them that have seen it/ in to abominable sin. Wherefore many holy women have laboured to seem less fair than they were. As for this needeth not to bid I suppose/ that a woman shall use no man's raiment/ else let her think she hath the man's stomach/ but take heed to the words of our lord/ saying: A woman shall not put on man's apparel: for so to do is abominable afore god. but I trust no woman will do it/ except she be passed both honest and shame.   

Of the living alone of a virgin The ten Chapter.  
HOly writers say that death goeth in to the soul by the senses of the body like windows: except a man be wisely aware. Folks be tolled & enticed with the pleasures of the world: where with also the soul is caught and holden. Therefore a maid should go but seldom abroad: because she neither hath any business forth/ and standeth ever in ieopardye of her chastity/ the most precious thing that she hath. And let her wait upon her mother/ not only when she goeth forth/ but also at home: Which thing their mothers must also be charged with. Saint Hieronyme counseleth Leta/ that when she goeth to her manner place in the country/ she do not leave her daughter in her house within the cite: let her not can tie may to live without you say he: and when she is alone/ let her fear▪ Which saying I would have thus understanden/ that the mother should take her daughter away with her/ if she tarry any whiles. For else it is no need to take her daughter with her/ as oft as she goth forth: and specially if she go to any feastis/ or maryages/ or meeting of men/ or any other like place/ that she must go to/ or to fulfil her husband's pleasure: Where it is not meet for the daughter to go: and let there be at home some good woman keeper of her chastity. For there is no greater mischief than that that is bred at home/ nor more jeopardous. How shalt thou avoid that/ except thou eschew it utterly? What availeth it to save the wood from all harm/ when there is a worm with in/ that eateth it? I know a very good woman/ which was made the overseer of maids/ that would not correct/ and take away her sons/ when they played some what wantonly with wenches/ because she loved them some what tenderly/ nor keep from harming of their chastity. Wherefore it is to be taken heed of: that the woman/ whom the maid is put in trust to/ have no wanton sons/ nor bredrens: whom she dare not be against. Let her not be only chaste/ but also in countenance & gravity/ both of wisdom/ manners/ and speech/ worthy to be had in reverence: Whose eyes & look they will be afeard of & not only their speech: ye & though they be her elder brethren/ that she fear nothing in doing her duty of watch & keeping: So that she make all thing belonging unto her chastity/ safe with her presence: and such as would tolle them unto wantonness and vice/ with her example is for to be driven far away. But she that will be hired of a lover to provoke to move with speech and words/ lacketh the name of a reasonable creature: For that is a devilish thing: Which a maid shall flee fro/ like as she would from an edder or a serpent: which all folks should drive out of the country/ as a comen destruction of them all. Hit can not be told/ how moche mischief such women be cause of. Therefore let not a maid once abide the sight of such women: For they be very cocatryces: and inspire poison with their look/ and slay with the only beholding. Nor let any man think that I speak this as a similitude beyond the very truth: For some be so crafty/ that they can catch one with a look/ without words: and some use inchauntementes and charms: Where of there be many examples. Also with the only look and saluting/ this serpent casteth a blot on the young woman/ unto whom she speaketh and looketh/ namely there as such a woman is known: beside the shame that she causeth in that house/ that she resorteth unto. Therefore let the maid fire unto her mother/ as unto a sanctuary/ and schewe unto her/ what that ungracious body would have done: or else so avoid & keep herself from her/ that they that see it/ may perceive by her cheer/ that she feareth the myschevousnes of that woman: and so she shall do herself good/ with the deed/ & other with her example: when she showeth other maids/ what they ought to fear in that woman. Hit were good for the common wealth/ that inquisition were made of old poor women/ that the ruler of the cite might know how they get their living. Also of the servants saint Hieronyme saith/ I would she should love none of her maids more than an other/ in whose ear she should use to rowne and title often. What so ever she say the to one/ let all here it: Let her be content with a maid not piked/ and fair/ and wanton/ that can sing a ballad with clear voice: but sad/ pale/ and untrymmed. Also he saith unto Demetrias: See that none of her fellows do her harm/ either with nice raiment/ or wanton words. Have nought to do with such women/ that have pleasure to be seen/ and loved/ and make their boast/ that they have such a fair lover/ or rich/ or noble: and beareth about letters sent from him/ & other while showeth them unto their companions/ or tell his deeds/ or rehearse his words: this he did/ this he said to me: thus he cometh to me/ thus he praised me: avoid them away/ be they never so near neighbours/ be they never so rich/ be they friends/ kyns folk's/ alyans/ yea though they be thy sisters/ refuse them: For they be bitten of the wood dog the peril: and be fallen wood themselves: Wherein there is no name so dear/ that should or ought to bring a maid to their company/ but rather the mother should kill the child/ and the sister the brother/ & the brother the sister/ and sister the sister/ & brother the brother. Therefore the maid that will do by my counsel shall pass the time with chosen virgins/ like herself: and in good & honest pastimes/ and other whiles with holy reading or communycation/ of such things/ as she hath red: but let her talk nothing of dancing/ or feasting/ or pleasures/ least her companions be moved with some false colour of delight: nor let no man be by. And when she is left of her fellows in her chamber alone/ let her not be utterly idle: for it is jeopardous to be idle/ specially being alone: nor I would she should suffer her mind to muse/ though it be never so good and holy at the beginning: the mind of a woman is unstable/ and abideth not long in one place/ it falleth from the good unto the bad without any labour. And Syrus the poet seemeth not all without a cause to have said/ a woman that thinketh alone thinketh evil. Nor Mary Magdalene/ which sat at the foot of our lord and heard his word/ did not only use the contemplation of heavenly things/ but she did that whether she red/ or heard/ or prayed. And so shall by mine advice/ not only a maid but also any woman. For in many places of this book we give precepts for all women in general. Therefore on the holy day let her either read/ or pray/ when she is alone: and on the working days like wise/ or else let her work. And it is no doubt/ but the angel found Mary doing some such thing/ which was afcayde/ when she saw a man's face/ where she was not wont. Therefore she is called in Hebrew alma that is as ye would say/ a virgin closed in. And this is she that isaiah the prophet speaketh of in these words: Behold a virgin closed up shall conceive and bear god and man. And only that maid conceiveth Christ/ whom few know/ but only Christ. Therefore shall the maid let no man into the house at home/ but whom her father by special words commandeth to be let in: and in process of time she shall begin to help to ease her mother of her labour in the house. Whom & her father to gether/ she shall have most dear of all things nexte god. And if they command their daughter to go in hand with wool or flax/ or any handy work/ she shall not only execute their commandment/ without grudging/ but also gladly/ and with merry cheer/ & that the more diligently and featly/ if the father & mother get any part of their living thereby: and than shall she think herself happy: and think that she rewardeth them/ that she should of duty/ and to nourish them again/ that have nourished her. When a maid may for house hold business be alone/ and pray/ fyrste let her give herself wholly to god/ let her worship Christ and his mother/ & ask pardon and peace of them/ and than consider herself to be a christian virgin/ Christis spouse/ and the follower of Mary: and that the virginity of the body is nought worth/ except the mind be pure with all/ and if that be/ nothing to be more clean nothing more pleasant to god: and herself to be the follower of the most holy mother of our lord/ and fyrste of all let her counterfeit her excellent virtue/ that sobrenes and humility of mind/ which was so great/ that when she had all things most goodly and excellent/ yet was she never the more high minded/ or proud: the most noble maid that had of her lineage xiiij kings: and so many dukes of Israel common of such a noble kin & rich/ also herself made rich of the wise men/ herself most fair/ most wise/ and well learned/ & yet for all that/ how even a mind did she bear/ how humble opinion she had of herself/ also knowing of the heavenly birth/ being mother of such a son: yet disdained she not to have a carpenter to her husband/ and to do him service/ and to go see her kyns woman/ & to be with her at her labouring/ and serve her: she did set no more by herself/ than by any other: nor disdained none other/ in comparison to herself/ neither for her kin/ nor beauty/ nor wit/ nor dignity: but she thought herself worse than any other/ when she was in deed better than angels/ whose queen she was ordained to be. Wherefore I hold not with it/ that our lady should be painted so in silks and golden garments/ and decked with gems and pearls/ as though she had had any delight in such thing/ when she was in earth here: but nothing less represemeth her/ & I had leaver she should be purtured in a simple array/ and such as she used in deed/ that we might have afore our eyes that humility of her mind more plainly/ that it mought be an ensample to teach rich men/ and to comfort the power: and that the pour men's stomaches may increase/ and that rich decrease/ & both their stomaches be brought to a reasonable mean/ that neither the rich men despair/ nor the pour be over bold to trust over moche. Therefore by my counsel the maid shall follow her example/ not with a feigning & a dissembling mind/ but true and steadfast/ least there be a worse vice lying under a colour of virtue/ as it were a poison under an wholesome thing/ or a sore under an whole skin. Let women use no feigning/ nor cloaking/ to seem good with all: nor let them not think/ that they can cloak/ or else change the nature of things: the countrefete is not like the very thing/ the covered & shadowed is feeble & unsure/ and shallbe at laste open and known. Therefore let a young woman be in deed/ as she showeth demure/ humble/ sober/ shamefast/ chaste/ honest/ and virtuous/ both let her seem so/ and be so: and let her pray unto the holy virgin/ whom she shall truly represent with her living/ and be therefore the more pleasant unto her/ & also unto Christ/ that shall acknowledge her his spouse: let her pray fyrste for herself/ that she may be increased in virtue/ & purpose of her holy chastity/ and other virtues: secondly for her father and mother/ brethren/ cistern/ and kyns folk's/ and other/ for whom her duty is to pray: for her prayer shallbe most acceptable unto god/ & most effectuous to obtain/ because it comes of a pure and a holy mind/ and most christianes. I would she should either understand what she prayeth/ or else speak in that language/ that she doth understand: or what so ever she prayeth in latin/ let her get it declared unto her in her own tongue before of some body: Nor let her not ween/ the prayer standeth in the murmuring & wagging of the lips/ but in the heart and mind/ when she lifteth up her mind from these vile things in earth unto heavenly and divine things. And where we be commanded in the mass/ where it is said/ Sursum corda/ that is as much to say/ as up our hearts: we answer/ Habemus ad dominum/ that is to say/ we have unto our lord: In which answer full many lie/ that when they say so/ think in deed upon some worldly business. But Christ saith/ that true worshyppers be these/ that worship the father in spirit: and that this worshipping is most pleasant unto him/ and this prayer most acceptable. Therefore let her see/ that her thought and mind discord not from her words: let her speak the same within/ that she speaketh without/ ye and hold her tongue outwardly and she will/ or talk of other matters/ so that she cry unto god inwardly/ and say with the spouse: I sleep/ and my heart waketh.   

Of the virtues of a woman and examples that she should follow. The xi chap.  
A woman shall learn the virtues of her kind all together out of books/ which she shall either read herself or else here red. And it becometh every woman to be endowed with all kind of virtue/ but some be necessary for her: as all vice is shameful and some abominable and cursed/ and some virtuous be for wives/ some for widows/ some for religious women: but I will speak, of such as belong unto the whole kind of women. Fyrste let her understand that chastity is the principal virtue of a woman/ and countrepeyseth with all the rest: if she have that/ no man will look for any other: & if she lack that/ no man will regard other. And as the stoic philosophers reckon/ that all goodness standeth in wisdom/ and all ill in folly/ in so much that they said/ only the myse man to be rich/ free/ a king/ a cytesyn/ fair/ bold/ and blessed: and a foal pour/ a thrall/ an outlaw/ a stranger/ foul/ a cowherde/ & wretched: like wise it is to be judged of chastity in women/ that she that is chaste is fair/ well favoured/ rich/ fruitful/ noble/ and all best things that can be named: & contrary/ she that is unchaste is a see and treasure of all illness: now shamefastness and soberness be the inseparable companions of chastity/ in so much that she cannot be chaste that is not ashamed: for that is as a cover and a vaylle of her face. For when nature had ordained/ that our faces should be open and bare of clothes/ she gave it the vaylle of shamefastness/ where with it should be covered/ and that for a great commendation/ that who so did look upon it/ should understand some great virtue to be under that cover: nor no man should see it covered with that vaylle/ but he should love it: nor none see it naked of that/ but he should hate it. Our lord curseth an unchaste woman/ saying: Thou haste the face of an harlot/ thou art past shame. Of shamefastness cometh demureness and mesurablenes: that whether she think aught/ or say/ or do/ nothing shallbe outrageous/ neither in passions of mind/ nor words/ nor deeds/ nor presumptuous/ nor nice/ wanton/ pierte/ nor boasting/ nor ambitious: and as for honours she will neither think herself worthy/ nor desire them/ but rather flee them: & if they chance unto her/ she will be ashamed of them/ as of a thing not deserved/ nor be for nothing high minded/ neither for beauty/ nor proprenes/ nor kindred/ nor riches/ being sure that they shall soon perish/ & that pride shall have ever lasting pain. Now soberness keepeth continence like as drunkenness & excess driveth it out. Every man wotteth what followeth surfeit. And unto soberness is joined measurable & slender diet/ which things be in householding the woman's party/ as Plato & Aristotle say full well. The man getteth/ the woman saveth and keepeth. Therefore he hath stomach given him to gether lustily/ & she hath it taken from her/ that she may warily keep. And of this soberness of body/ comes soberness of mind: nor the fantasies of the mind shall as they were drunk trouble and disease the quietness of virtue/ but the she may both think well and do well. Let her apply herself to virtue/ and be content with a little/ and take in worth that she hath/ nor seek for other/ that she hath not/ nor for other folks/ where of riseth envy/ hate/ or curiosity of other folk's matters. The devotion of holy things most agreeth for women. Therefore it is a fare worse sight of a woman/ that abhorreth devotion: she must have moche strife with envy/ which is both a foolish vice and shameful in women/ and yet I wot not how it assaulteth them the most sore: but she that is of good behaviour/ and hath enough to serve her with/ shall have no cause to envy other/ nor to be curious in an other bodis house: and she that is shamfaste/ sober and reasonable of mind/ shall neither be ragious anger/ nor fall to railing/ cruelty/ or bestlynes. For when it is natural for women to be kind and gentle/ because they be feeble/ and need the aid of other/ who can be content with out ragious ire and cruelty in a woman: in so much that she would spill that she can not save/ if need were/ and to keep her vengeable mind unto time and occasion of revengeance. Such a woman were worthy to have so moche pain/ that she should be even oppressed & bruised with number and weightly of it/ and grant herself over comen/ and leave her mind of anger/ vengeance/ and other madness. For a foolish woman striveth even with wild beast is in anger and envy/ because their tender and light minds think every offence painful and intolerable/ and worthy to be grievously punished: and small and light matters seem great & grevous unto folly she folks. Therefore except a woman either eschew by craft/ or over come by power such fell enemies/ it is icoperdye/ least she be destroyed/ and have everlasting pain/ both in this life/ and in an other. Now I suppose it be showed plainly enough/ that chastity is as the queen of verives in a woman/ and that two inseparable companions ever follow it/ and that of shamefastness cometh soberness/ of which two cometh all the other fort of virtues longing unto women, demureness/ measure/ frugalite/ scarcity/ diligence in house/ cure of devotion/ meekness/ which virtues I shall declare all largely in an other place: and she shall found them all more abundantly entreated/ of holy and wise men. Behold the image of honesty drawn in picture/ which is so goodly & so excellent of beauty/ that if it could be seen with our corporal eyes/ as Plato saith in the book called pbedo/ it would take folks wondrously with the love of itself. Nor no beauty doth so enamour our eyes/ and taketh and holdeth/ as honesty should both take and lead with her/ if she were opened and shewedde unto us. Also the maid shall gether by hearing and reading holy examples of virgins/ which she may follow/ whom she may desire and labour to be like/ and specially/ as I have said/ the most excellent and flower of virginity our lady/ the mother of christ/ god and man: whose life/ not only maids have for an example to form & fashen themselves after/ but also wives and widows: for she hath been all thing unto all folks to provoke all and bring them unto the example of her chastity: unto virgins the most demure virgin: unto wifes/ the most chaste wife: and unto widows/ the most devout widow: She was the fyrst that took this strange way of virginity with a bold stomach and holy purpose: she was the fyrst that lived above the worldly custom in marriage an angels life/ without carnal use: in so much that she took her a keeper of her chastity/ rather than an husband: which because they were wonders/ therefore brought she forth a son more woderfully/ that nature wondered on. And when she was widow/ because she lived all in spirit/ she lift up herself above the nature of the body/ yet living in the body/ having in god a son most obedient/ and most chaste spouse/ and most cheryshing father/ that because she forsook all thing for god/ she might found all thing in god. But what do I holy virgin? What do I enterprise? to speak of thine infinite praise? Nay nay/ that is not for my dull wit/ and rudeness of language/ or this little room/ we had need of great time & leisure there unto/ and prompt eloquence/ and wit and cunning most excellent. But you virgins follow her/ as many as will keep your virginity safr and whole: Follow her wifes/ as many as care for the pleasing of your husband's/ and list perform/ that ye have sworn: you widows behold her/ in whom you shall have both fruitful consolation of the loss of your husband/ and counsel of keeping your children/ and example of leading the residue of your life. There hath followed this virgins order mighty great companies of our thousand/ as the psalmyst said: There shallbe virgins brought unto the king after her/ whose acts shall profet not only them that are now/ but also all that shall come hereafter in example. And histories do tell of pagan virgins/ that were famous only by chastity: Of whom saint Hieronyme writing against jovinian/ grudged not to rehearse a great number out of the histories of the greeks/ because he saw that in this manner of matters folks will be moved moche with examples. For it seemeth not very hard/ to do that some time hath be done. And he reciteth many/ that had leaver lose their lives than their virginity. Nor I will not do such a displeasure unto that most ancient and holy man/ as either to pass as superfluous that he hath told/ or to rehearse it under other manner/ but by & by write here as he hath put in his book. So than saith he in this wise/ the wherein tyrant's in Athens/ when they had slain Phedon at a banquet/ they commanded his daughters young maids/ to be brought unto them/ and to be stripped naked like harlots/ & to play on the flore bloody of their father's blood/ with uncomely and wanton gestures: which for a while dissembling the countenance of their sorrow/ after that they saw the folks merry with drink/ they went forth/ as it were to do their natural necessity/ and enbrasing one another/ caste down themself into a well/ that they might save their virginity. In other/ daughter unto De motio the price of the Ariopagites/ when she heard that her spouse Leostheves was slain/ which had been the cause of Lamyance war/ slew herself/ affyrming that though her body was yet untouched of any man/ never the less if she were married unto any after/ she should have as it were a seconde husband/ because in mind she was married unto the fyrste. The Spartans/ and the Messenyanes' had petition and confederation to gether long time/ in so much that they used to send either unto other virgins to do certain sacrifice: So on a season/ When the Spartans had sent thirty virgins/ and the Messenyanes' would have devouted them/ of all that great numbered was not one found/ that would consent to that abominable deed/ but all died gladly for their chastity. Wherefore many a day there was great war between them/ and in long space Marmertia/ one of their cities was destroyed. Aristoclides the tyrant of Orchomene loved a maid of the cite of Stymphalis/ which when her father was killed/ fled unto the temple of Diane/ &c enbraced the image/ nor could not be drawn from thence again/ but was slain in the same place: For whom all the land of Arcady was so sore moved/ that they made open war to revenge that maids death. Aristomenes of Messene/ a good & a just man/ when he had conquered the Lacedæmonians/ & on a time as they kept a festyvyte in the night/ which they called Hiacinthina/ took away xu maidens that were playing in company there/ and went all night a pace fleeing out of the country with them: and when some of his men would have devoured them/ he charged them/ as well as he could/ that they should not do so: and at the last some that would not obey he put to death/ to fear the rest with all. After/ when these maids were redeemed again by their friends/ and they saw this Aristomenes sewed for the death of a man/ they would never go home/ but lay ꝓstrate at the feet of the iuges until they see him quit/ that was defender of their chastity. How should we sufficienly praise the daughters of Scedasus of Leuctres/ a town of the country of Beoce/ which their father being from home/ as we read/ had received ij young men by the way of hospytalite/ and they drunk with over moche wine/ in the night ravished the maids/ which when they had lost their virginity/ would live no longer/ but killed one an other: Also the maids of Locrean be worthy to be spoken of/ that had a custom in their countries/ to be send yearly unto Ilium: which custom had continued a thousand year/ nor yet was there never heard tell/ that any had any report & name of disteyning their virginity. Who can let pass unspoken of the vij maidens of Milesye/ which when the french men destroyed all about their country/ killed themself/ least they should be compelled to any villainy/ leaving an example unto all virgins/ that unto an honest mind the chaste pureness of body ought to be more regarded than the life. Nycanor after he had conquered Thebes the cite/ was taken in the love of a maid/ that he had taken prisoner/ and would have married her/ which thing might have pleased a power prisoner/ but she set more by her virginity/ than by his kingdom/ and there killed herself/ which thing he made great sorrow fore/ holding the dead body in his arms. Greek writers tell of an other maid of Thebes/ that when her enemy a Macedon had deflowered her/ a while she dissembled her anger/ and after found the corrupter of her virginity sleeping/ whom she slew/ and after that herself/ for joy that she had avenged herself of that abominable villainy: nor she would live no longer/ than she had her virginity: nor die/ till she had avenged her chastity. All this saith saint Hieronyme. Therefore christian women may be ashamed/ if any shame were in them/ that do not keep their chastity truly: living under the most chaste christ/ son of the most chaste mother/ and in the most chaste church/ and faith/ sing that pagans/ worshippers of filthy juppiter/ & bawdy Venus'/ have set more by their chastity/ than all other things. Where to should I recite here the examples of holy virgin's/ to move them with/ that be not ashamed/ that chaste pagans should be once named? Whom should I specially show them to follow example of among so many thousand/ Tecla/ or Hagnes/ Catharine/ Lucia/ or Cecile/ Agatha/ Barbara/ or Margarita/ or Dorothy/ or rather the whole flock of the xj thousande virgins/ which all had leaver die/ than they enemies should do their coursed pleasure with them? Thou shalt scarce found two men that shall so steadfastly agree in that holy purpose: wherein xj thousand tender virgins were to fast and stable. There were infinite in number/ that had leaver be killed/ heeded/ strangled/ drowned/ or have their throtis cut/ than lose their chastity, which when they would not ste themself/ yet they sought craft to come by their death/ when they were in ieoperdye of their chastity/ as Brasilla/ a noble maid/ born in Dirchache/ a cite of Italy/ which when she saws her enemy come to be rafte her of her virginity/ promised unto him/ that if he would do her no vil lany/ she would give him an herb/ where of if he were anointed with the juice/ no weep should pierce him: the man of war was content with the offer: So she went in to the nexte garden/ and there took up an herb/ the fyrst that came to hand/ and bad him adventure the fyrst proof on herself/ of the virtue of the herb/ & anointed her throat there with/ and bad him smite/ to assay: so he smote/ and killed her. Neither saint Hieronyme disalloweth/ that a woman kill herself/ to save her chastity with. And saint Ambrose in the three book/ that he writeth of virgins/ lay against this doubt the example of Pelagey the martyr/ saying/ there needeth none other confyrmation/ where we have the deed of a virginne and a martyr/ of fyltene years of age/ which with her mother and her syters together/ caste herself in to a water. Saint Euseby in the ecclesiastical history saith/ that one Sophronia a noble woman/ when she saw her husband that was the chief officer of the city afeared/ & unable to defend her goodness against the foul and unlawful pleasure of Maximine the emperor/ closed herself in her chamber/ & there killed herself: and yet the church hath allowed her for a martyr. All these examples of chastity be red in the church. How dare an unchaste and a naughty woman come thither/ nor be a bashed to bring a brothelrye in to the company of virgins/ and defile those pure etes with her filthy looks/ and pollute tender years with her corrupt voices? Thou ungracious woman/ dar'st thou name Catharin/ Hagnes/ or Barbara/ and file those holy names with thine unpure mouth? Dar'st thou name thyself by any of those names/ and make thyself in name like unto them/ to whom thou art so unlike to in conditions/ and a very deedly enemy? Nor cometh it not to thy remembrance/ when thou hear thyself called/ what manner one she was/ whose name thou bearest? And when thou remember'st/ that she was so pure/ chaste/ and good/ and again thyself so unpure/ unchaste/ and vugrations/ dost thou not rage's day & night/ for thought and repentance? O thou most shameless of all women/ how darest thou hallow the nativity of the most pure virgin/ that art thyself unworthy ever to be borne? And darest thou show we thy shameless face unto her most demure eyes? And wouldst thou have her to here or look at the so over covert with naughtiness/ which when she was in this world/ was never wont to see nor here no me/ not though they were full good? Hit were better for the never to come in to their sight/ least they avenge on the the injury of their kind: nor to name thyself by their names/ self they punish the for filing their names. And I speak in earnest/ for here is no place to board in: there should be made some decree/ that none unhonest woman should be called Mary. For why do not we give as much honour unto that name/ whom all we a rise and make reverence until/ as the pagans gave unto some of their folks. For in Athens/ when Hermodius and Aristogiton had bany shed the tyrants out of the cite/ there was by a decree determined/ that no bond man/ nor any that occupped any vile craft/ should be named by their names.   

How the maid shall behave herself for the abroad. The xii chapter.  
HOrthe she must needs go some times/ but I would it should be as seld as may be/ for many causes. Principally because as oft as a maid goth forth among people/ so often she cometh in judgement and extreme peril of her beauty/ honest/ demureness/ wit/ shamefastness/ and virtue. For nothing is more tender/ than is the same and estimation of women/ nor nothing more in danger of wrong: in so much that it hath be said/ and not without a cause/ to hang by a copwebbe/ because those things/ that I have rehearsed/ be required perfet in a woman: and folks iugementes be dangerous to please/ and suspititous: and as Ovid saith/ we be quick enough in believing the ill. And as Cicero say/ Nos thing fleeth more sweftly than an ill word/ nothing goeth sooner forth/ nothing is sooner taken/ nor brodder spread: that if a slander ones take hold in a maid's name by folk's opinion/ it is in a manner everlasting/ nor can not be washed away without great tokennes and shows of chastity and wisdom. If thou talk little in company/ folk's think thou canst but little good: if thou speak much/ they reckon the light: if thou speak uncounnyngly/ they count the dull witted: if thou speak counnyngly/ thou shalt be called a shrew: if thou answer not quickly/ thou shalt be called proud/ or ill brought up: if thou answer/ they shall say thou wilt be soon overcomen: if thou sit with demure countenannce/ thou art called a dissembler: if thou make much moving/ they will call the foolish: if thou look on any side/ than will they say/ thy mind is there: if thou laugh when any man laugheth/ though thou do it not a purpose/ straight they will say thou hast a fantasy unto the man and his saying/ and that it were not great mastery to win the. Where to should I tell/ how moche occasion of vice and naughtiness is a broad? Wherefore the poet seemeth to have said not without a cause: It is not lawful for maids to be seen abroad. How moche were hit better to abide at home/ than go forth and here so many judgements/ and so diverse upon thee/ and be in so many leopardies? Nor there is none/ that had more need to follow this greek saying/ Live unknown. Therefore Tucydides said/ she was the beast woman/ of whom was least talk/ either unto her praise/ or her dispraise. A woman should be kept close/ nor be known of many/ for it is a token of no great chastity or good name/ to be known of many/ or be sungen about in the cite in songs/ or to be markedde or named by any notable mark/ as white/ lame/ goggle eyed/ little/ great/ fat/ maimed/ or stutting/ these ought not to be known abroad in a good woman. Why than say some/ should we never walk out of our own doors? Should we ever lie at home? that were as though we should lie in prison. For so doth some proud fools take this saying/ that desire to see & to be seen. Nay verily they shall go forth some times/ if need require/ and if their father command or their mother: but afore she go forth at door/ let her prepare her mind and stomach none other wise/ than if she went to fight. Let her remember/ what she shall here/ what she shall see/ and what herself shall say. Let her consider with herself/ that some thyng shall chance on every side/ that shall move her chastity and her good mind. Against these darts of the peril fleeing on every side/ let her take the buckler of stomach defended with good examples & precepts/ & a firm purpose of chastity/ & a mind ever bent toward Christ. And let her know/ that she goth but to vanity/ which least she be taken with it/ she had need to provide wisely/ & that that she shall see forth abroad/ is to be counted none other thing/ but a show of the life of the world: by whose vices set before her eyes/ she mayelerne/ not only to keep herself out of the contagiousness/ but more over to amend her own faults: and that what hour so ever she turneth herself from god unto men/ whether she like them or be liked of them/ she forsaketh Christ: and of Christis spouse suddenly becometh an adulterar. If she see any goodness/ let her love it for Christ: if she see any evil/ let her i'll it for Christ: Let her take heed never to garnish herself so/ nor so go/ nor do/ or speak so/ that she be the devils snare to chatche men in. She should not only do none ill herself/ but as much as she can/ so behave herself/ that she be none occasion unto other of doing ill: or else shall she be a member of the peril/ whose instrument she is all ready/ and not Christis. They say/ that the holy virgin our lady was so demure and sad/ that if any man cast a wanton eye upon her/ that foul heat was all quenched as though a man had cast a fire brande in to the water. Now when she is appointed with these thoughts and such other/ let her go forth with her mother if she have any/ and have leave to go: if she have no mother/ let her go with some sad woman/ that is a widow/ or a wife/ or some good maid of virtuous living/ sober of speech/ & holy shamefastness. Homerus writeth/ that the chaste woman Penelope did come forth into the company of her wowers/ but not alone/ but with two honest maids in her company: and also her son Telemachus was a 'mong them sitting. And as saint Hieronyme commandeth/ when she goth forth abroad/ let her not bear her breasts and her neck bare/ but hide her face/ and with scarcely an eye open to see her way with all: Neither let her desire to see/ nor to be seen/ nor cast her eyes unstably hither and thither: nor be busy to know/ who dwelleth in this place/ or in that/ which ought scantly to know her own neighbours. He would have all hid/ fave the eyes to lead her the way. Nor I can not see/ what honest or goodness can be in showing of the neck bare: how be it that may be suffered/ but to bare the breast and the paps/ and between the shoulders on the back/ and almost the shoulders/ how foul a thing is that/ as the commen saying is/ a blind man may espy/ when those that see it/ some aborre the abhomynablenes: and some wanton men/ sing the part of the body/ not used to be seen/ are set on fire there with. Whereto were gloves ordained/ but to hide the hands/ that they should not appear/ except it were in work? We read/ that the maids of the cite of Milete were in such a rage in old time/ that in diverse places they hanged theyr selfes/ nor any remedy could be found for that case/ there was commanded under great pains/ that they should not do it/ they set not by pains/ nor in deed there is no pain sorer than death/ & as for that they went to on their own minds. Than were they watched and kept/ yet found they the means to die for all their keeping: than at last there was a commandment given/ that which so ever killed herself/ should be drawn naked and bare/ through the market place of the town in the open day: and that pain only made them a feared: for they would not be seen naked: no not when they were deed. O incredible demureness/ & worthy to be spoken of/ they that feared not death/ the extremeste of all sorrow/ yet dread they honesty in the dead body: and so was that rage seized. And more over Nature herself/ the wise mother of all things/ provideth for the honesty of women. For a wondrous case/ Pliny in his natural history writeth/ that men's bodies cast in to the see swim up right/ and women's on the belly: so nature hath care and respect to woman's honesty/ & yet they themself set nought thereby. In going/ let the woman neither walk over fast/ nor over slowly. Now when she is in company of people/ let her show great sobrenes/ both in countenance/ and all the gesture of her body/ which thing let her not do of any pride/ or to make herself the more comely/ but of sober and very christian mind: nor let her not behold men much: nor think that they behold her. Now if the men sit a part/ and talk to gether beholding her/ yet let not her think/ that they talk of her/ nor look at her. For some maids and young women/ that have gotten an opinion of beauty and pretynes in themselves/ ween that every man looketh at them only & speak of them/ and if any man look at them/ though it be but by chance/ nothing thinking upon them/ yet ween they that they look at their beauty/ and than they smile: and because they will not seem to laugh at that matter/ they cast forth some tryfyll/ that they think should make folks laugh. A man may some rhymes see twenty sitting to gether/ whom if a man behold them/ they will all laugh at ones/ and say/ they laugh at some word or deed of some of themself/ which is never a white worth the laughing: but that every one thynketh herself so wondrous fair and goodly to see and behold: in which doing they plainly show their own folly & lightness. But the maid that will do after my counsel/ shall not set by her beauty: nor judge herself fair: nor laugh at solely she or lewd words: nor shall rejoice to be moche looked upon/ and to be a talking stock for young men/ when she hath more cause to weep for it/ that the most excellent goodness/ that she hath/ should be assaulted by so many crafts and enemies/ and that her face doth inflame young men's mine des unto soul & unlawful lusts/ whom she knoweth not/ whether she can withstand or not. And for as much as we be in hand with laughing/ which is a sign of a very light and dissolute mind/ let her see that she laugh not unmeasurably. For this I need not to bid her/ that she shall not laugh again unto young men/ that laugh toward her/ which none will do/ but she that is nought/ or else a foal. Let her not suffer to be plurked at or to be touched wantonly: let her change her place/ or go away/ & need be: let her give nothing to no man/ nor take aught of any man. The wise man saith: He that taketh a benefit/ selleth his liberty. And there is in France & Spain a good saying. A woman that giveth a gift/ giveth herself: a woman that taketh a gift/ selleth herself. Therefore an honest woman shall nother give/ nor take. Full of talk I would not have her/ no not among maids: For as for among men to be full of babble/ I marvel that some regard shame so little/ that they do not dispreise it. That custom was confirmed/ as I trow/ by the decree of the peril/ that women should be praised for talking eloquently and prontly with men: and that by many hours to gether. What I pray you/ should an ignorant maid talk with a young man ignorant of goodness and cunning enough in naughtiness? What should fire & tow do to gether? What should they talk of so long? What? I am sure of Christ and our lady. nay/ but rather by their communication they shall be incensed/ and kendled/ and whether they will or no/ shallbe compelled to talk of their heat: and such they call women of court/ and I trow well/ of such courts as be now adays/ that be even the fathers of outrageous vice/ and the setis of Satanas: Which not only a thristen body shall keeps them from/ but also pagannes'/ if they have any wit or good mind. But ye will peradventure say/ They be not all nought. Fyrste/ I can not tell that: and though they be chaste of body/ yet be they unchaste of mind: and though they be good of body/ yet be they common in hart. Nor they lack nothing to make them nought/ but a good and convenient occasion/ because they be ever in the eyes & company of many folks. But whereto should I dispute with these folks? What good man will alow this? Or who will like it/ but such as never known so moche as a shadow of honesty? Which would if they could bring it to pass/ have all women nought/ that they might the more easily fulfil their unsatyable lusts: Which be themself drowned up to both the ears in vice/ unhappiness/ and unthriftynes/ that they can neither le their own vice/ nor other men's. Fyrste let them put of that cursed darkness/ where with they be over layden: and than shall we believe their judgements of virtue. As for a young woman and a young man/ to talk of love in a corner/ is not meet/ though they were brethren and cistern. There may be rehearsed many old examples and new both/ of vices that have be done among brethren and cistern/ having occasion and time secret. So Amon son of king David/ deflowered his own sister Thamar: so Caunus lay by his sister Byblis. Saint Augustine would never dwell with his sister in house: He said it was nought to see a woman/ worse to speak with her/ and worst of all to touch her. Pion an holy abbot/ had a sister sore sick/ which when he was desired to go speak with her/ or she died/ he closed up his eyes/ and was led of an other body unto her chamber/ and talked with her/ and so departed away. Neither I would not have brethren to play with their sisters/ nor kyns men with their near kyns women/ be they never so good/ & chaste/ & continent: neither to kiss them/ nor groope/ nor pluck at them. What should that serve fore/ but to ripe them and prepare ready for such as be more lewd: that if they desire any unhonest thing/ the women set in heat there with/ shall think on such things as should touch their chastity? Nor in a great court I would they should not creep in to corners. What would they say there/ that other folks may not hear: if they purpose to speak of that/ that is pure and chaste? Neither I would there should be many words between young men and maids/ though folks be by/ except they be so pure and honest/ that no susspecte of ill can come of them. For some men be so crafty in naughtiness/ & can wrap in dark sentence their minds in such wise/ that they may yet be understanden of her what they mean/ by that they speak unto her: and yet shall the double sense cause/ that they may deny that they meant so/ and blame her for wrong taking their words/ and understanding them in evil sense/ which they spoke for no harm: and than they set moche by their own wit: when they be counning in these crafts/ though they be devoid of all goodness/ but able & counning enough to do ill: which thing doth not prove any great wit but an excercise in naughtiness: which as Senec saith/ is worse/ and more foul/ than is a dull and slugyshe wit. For wit is not to be reckoned in subtiltis and deceit's/ except we will reckon devils more wise than angels: but one good angel is more wise than all the devils in hell. At few words/ it is good to have very little or nought to do with men/ and speak very few words with them/ and those full of soberness/ honesty/ and wisdom: nor thou shalt not thereof be reckoned the more moope and foal/ but the more wise. And if judgement should be given of thy disposition/ I had leaver ill folks should reckon the rude/ than good folks bad. Tell me how moche redeste thou in all the history of the gospel/ that our lady ever spoke. The angel cometh in unto her: & she fynisshed the matter with few words/ and those wise and sad/ & also holy: She goeth for to see Elisabeth/ & speaketh to the praise of god: She bringeth forth a son/ which is god: She is lauded of the angels/ worshyppedde of the hired men/ and holdeth her peace/ gathering and keeping in her remembrance all their sayings. She was honoured of the wise men of the east/ that came thither a great way: and what dost thou read/ that ever she spoke? Some other pauenture would have askedde of their country/ of their treasure/ of their learning/ or of the star: but she/ as became a young maid/ spoke never a word. She offereth her son in the temple/ and when simeon prophysied of him/ an other would have asked some more things/ or else the reason and manner of those that be told. The old man turned his saying unto the maid/ speaking of her son: Lowe he is put for a fall and a rising again of many in Israel/ & a sing/ against whom there shall be speaking/ and a sword shall cut thy heart/ unto th'end that the thoughts of many hearts in Israel may be opened. Some other woman would have asked/ when/ how/ and where it should have been: but we read not/ that she said any thing. She lost her dereste son at Jerusalem: and when she had sought him three days/ and at the laste found him/ how many words said she to him? Son/ why hast thou served us so? Lothy father and I sought the carefully, After that when she was of more age/ at a marriage/ she said no more but this: Son they have no wine. And at the cross she was clean dumine: she asked never a whytte of her son/ neither with whom he would leave her/ nor what he would command her to do/ when he died: For she had not learned to prattle among folks. All maids/ & all women follow you her: for she was but of few words: but wondrous wise. Theano Metapontina a poet/ and a maid excellent cunning/ reckoned/ that silence was the nobleste ornament of a woman. And Sophocles is of the same opinion: for with silence both wisdom and chastity be swetely powdered. Thou art none attorney of law good daughter/ nor pleadeste not in court/ that thou shalt need to quaple either thine own/ or thy clients' matter/ except thou speak. Hold thou thy peace as boldly as other speak in court: and so shalt thou better defend the matter of thy chastity/ which afore just judges shall be stronger with silence than with speech. We read in histories/ that a child was once brought in to the comen place of the city at Rome upon a matter of chastity/ and with holding down his eyes/ on the ground/ and still silence/ defended his matter better than he should have done with long orations of orators. But now to speak of women/ saint Susan excused herself of the crime of adultery with silence/ and not with words. Now let us here saint Ambrose. The holy woman Susan held her peace/ and over came her enemies: for she descended not herself with reasoning of words/ nor with speech of any attorney/ but the holy woman herself holding her tongue/ her chastity spoke for her. Also in the book of virgins he say on this wise: I had leaver a maid should love to little talk than to moche: For if women be commanded to hold their peace of holy matters in the church/ and ask their husbands at home/ what should maids do/ suppose you/ that while/ in whom shamefastness garnysheth their age/ and stillness commendeth their shamefastness? Nor she shall not only among men behave herself so/ but also among women/ moderate and little speech shall become her/ and not shrylle/ nor presumptuous/ or sign of a man's stomach/ nor joined with oaths: which thing when it is uncomely in men/ it must needs be in women abominable: nor use her voice to be feat and nice/ nor set her countenance to cruelty and frowning/ nor over sad and sorrowful/ or disdaynyshly/ nor diversely/ nor full of pleasance/ or over cheerful/ or unstable/ or wand'ring/ or dissolute/ showing tokens of a mind there unto according. Some be so shutle minded/ that among their companions they babble out all at large/ both their own matters and other folks/ nor have no regard what they say/ but what so ever cometh on their tongues end: and thereof cometh a fanrasye to lie, when they lack troth: and hereof riseth the fable by them/ that of one ravyn made an hundred/ and of one man slain/ a thousand/ and of a mean dog/ one more than an Elyphant of ind: in so much that now no man can found words to reprehend that inordinate & shameful thing with all according. Every body taketh the matter with mirth and sport/ who so can tell a thing the most shameful/ some babble because they think themselves they can no good/ without they talk/ or else that they be not half friendly without they prattle out all secrets they can unto other/ though it be right jeopardous. Wherefore many wise men took occasion of that/ to give precepts/ that men should never commit their counsel unto women/ neither to his sister/ his mother/ nor his wife/ but this is but a vice of some/ and not of the whole kind as hath appeared by example of diverse/ as that woman of Pythagoras' school and sect/ that bit of her own tongue and spit out in the face of the tyrant/ that did torment her/ least she should be compelled of necessity to tell that she would not. I let pass here the women of Mylete/ which kept their husband's counsel at Massyle many a day/ so long as was necessary. Tacitus writeth/ that Epicaris because she was of counsel of the treason that Piso went about/ was commanded to be haled with torments/ to cause her for to show. The fyrst day she was attasted with beating and fire/ and that the more grievously/ because the turmentours were angry/ that a woman should set them at so light: yet for all that she was not once moved/ nor would not confess that she known any thing. The nexte day she was brought unto the same pains again/ and was carried up in a chair/ because her bones were so haled in sunder/ that she could not stand/ and there she took a towel/ that was tied about her breast/ and fastened it to the top of the chair in manner of a snare/ and put in her neck/ and there hanged by it with all the weight of her body/ and wrong out that little life that she had. We read in the histories of the Athenienses/ that the concubine of Aristogiton/ which banished Pisistrotes children/ called Leena by name/ when she was haled upon tourments/ to show where her lover was/ she suffered all thing still and patiently. If that harlots and naughty women did thus/ what should we suppose good women would do? Let not the maid be over busy in a nother body's house/ neither riffle up and serche every corner: nor desire to have or know more than folks will show of their own good will. Nor let her not scold and chide forth abroad/ neither for small matters/ nor though it were for great possessions: it is better to abide the loss of her goods/ than of her good name/ & honesty/ and her shamefastness/ which things she ought to have most in price. As for feastis/ great dinners/ and banquets/ I wot not what precepts to give christian folks concerning them/ in the custom the now is worse than among pagans: in so much that he shallbe reckoned mad/ that will not suffer himself to be taken and drawn with those of the world/ but will withstand such multitude of people himself alone/ or else with very few more. Therefore let the woman give an ear unto the pagan ovid/ because she will not regard a christemmen words: For he in geving those unthrifty rules of loving/ speaketh of these commen resortynges unto plays & feastis in this manner:  

They come to see/ and eke for to be seen/  
Full much chastity quailed there hath been.   
iwenal the poet/ in his book called Satyrs saith/ that no wives/ that list content and please sad and honest men/ will be found or seen at comen plays/ daunsynge/ or other great resort of people. Ovid saith/ that feastis and banquets be the instruments and armour of Venus and Cupid. And to say good sooth/ what guard of chastity can there be/ where the maid is desired with so many eyes/ where so many faces looketh upon her/ and again she upon so many? She must needs fire some/ and herself also be fired again/ and she be not a stone. More over there is laid great nourysshement unto that heat/ by the reason of meat and drink of the feast/ and talking/ touch/ groping/ and plucking/ and many other wanton points/ where unto that unbriddled Bacchus giveth liberty and boldness. What mind can be pure and whole among all this gear/ and not spotted with any thought of lust. The foolish people weeneth a young woman doth no sin/ except she lie with a man in deed. Than thou that art christened by the gospel of Christ/ how dost thou here or read the words of Christ in the gospel/ where he saith: Thou shalt give a count in the day of judgement for every idle word that thou speakest? Now than among young men and young women/ in resortynge & drynkynges/ how many words fly to and fro/ not only idle/ but also jeopardous. And also where he say: Who so looketh upon an other man's wife/ and desireth to have her/ he hath committed adultery all ready with her in his heart: suppose you not/ that this was meant as well by the woman/ beholding a man? And to be brief/ thou art not christened/ nor spiritual/ but a pagan and carnal/ if thou dost not believe that thou hast a spring of ungraciousness with in thee: And that it forceth not/ what the mind be/ but the body. I dare be bold to say/ that few young women/ after they begin to wax toward woman's state/ come from feastis/ and banquets/ and resort of men with safe minds. But some be taken with eloquence/ some with deliverance of body/ some with one property/ and some with other: which a young woman shall found in a great multitude of men/ set like nets. And it is an hard thing to scape uncaught with those things/ where unto she is some thing inclined all ready. How moche were hit better not to love this ieoperdy/ than to perish in it/ as the wise man saith? Verily my mind is/ and I trow Christis too/ that maids should be kept at home/ and not go abroad/ except it be to here mass/ and that well covered/ least they either give or take occasion of snaring. A christian maid ought to have nothing a do with wedding feastis/ banquets/ and resortynge of men. Finally/ what mine opinion is/ concerning young women/ you may know by that/ the I would not have young boys brought unto feastis/ both because it hurteth the strength and the health of the child/ in his time of growing: and because that feastis be the springs of great and many vices/ be they never so sober and moderate. A child shall see there many uncomely things/ and learn moche naughtiness/ even among aged men/ though they be right wife. Where to should I say among women and men/ where after their minds be inflamed both inward & outwardly unto foul lust/ be they never so well kept under/ yet will they show themself foul and outrageously: nor will be bridled in/ nor obey their governor? What then will they do/ if they be provoked forwardly? than in deed there will be neither rule nor measure/ nor any respect of honesty.   

Of dancing. The xiii Chap.  
Now let us speak of that thing/ which some maids do nothing more gladly/ and be taught also with great diligence/ of both father and mother/ that is to dance counnyngly. I will make no mention here of the old use of wrestling/ which both Plato and many of the stoic philosophers said was wholesome for honest men's sons: and Cicero and Quintilian called necessary for an orator: Which was nothing but a certain informing of gesture/ and moving of the body/ to set and move all in comely order/ which craft now/ as many other be/ is clean out of use. I will entreat of this dancing/ that now a days is moche used/ which many of the Greeks praised/ as they did many more things/ some solysshe/ and some also filthy: which the sage people of Rome refused: nor we read not that ever any of those sad matrons used dancing/ Sallust writeth/ that one Sempronia did both sing and dance more counnyngly/ than was necessary for a good woman. Also Cicero/ defending Muren against Cato/ which had laid unto his charge/ that he had used dancing in Asia/ where he was governor for a season/ which deed was so disallowable/ that he durst not defend it for well done/ but stiffly denied/ saying more over/ that never sober man danced/ except he were mad: neither being alone/ neither at an honest and measurable banquet. Feastynges out of time/ and pleasant sportis/ and delicate pastime bring ever dancing in the laste end: So that dancing must needs be the extreme of all vicis. But we now in christianes Countries have schools of dancing/ how be it that is no wonder/ sing also we have houses of bawdry/ so much the pagans' were better and more sad than we be: nor they never known this new fashion of dancing of ours/ so unreasonable/ and full of shaking and bragging/ and uncleanly handlynges/ gropynge/ and kyssyngis: and a very kendling of lechery. Whereto serveth all that bassing/ as it were pydgyns the birds of Venus? In old time kissing was not used/ but among kyns folk: now is it a common thing in England and France. If they do it because of Baptism/ that they may seem all as brethren and cistern/ I praise the intent/ if other wise/ I see not where unto it pertaineth to use so moche kissing/ as though that love and charity could none other way stand between men and women. Without this were their purpose/ to steer up their bodily lusts in such cold country's. Verily me thynketh it is a foul and a rude manner. But now to speak of dancing: what good doth all that dancing of young women/ holden up on men's arms/ that they may hop the higher? What meaneth that shaking unto midnight/ & never weary/ which if they were desired to go but to the nexte church/ they were not able/ except they were carried on horse back: or in a charette? Who would not think them out of their wyttis? I remember/ that I hard upon a time say/ that there were certain men brought out of a fare country in to our partis of the world/ which when they saw women dance/ they roun away wonderslye afraid/ crying out/ that they thought the women were taken with an unked kind of francy. And to say good sooth/ who would not reckon womans frantycke/ when they dance/ if he had never seen women dance before? And it is a world to see how demurely & sad some sit/ beholding them that dance/ & with what gesture/ pace/ and moving of the body/ and with what sober footing/ some of them dance. Wherein also a man may spy a great part of their folly: that go about to handle such a foolish thing so sadly: neither see themself have a matter in hand with out any wisdom/ neither any thing worth/ but as Cicero say a companion of vicis. What holy woman did we ever read of/ that was a dancer? Or what woman now adays/ that is sad & wise/ will be known to skill of dancing/ & will not refuse it if she be desired to dance? For they know well enough/ it is a foolish thing/ or else they would do it of their own courage. But they will not be glad to come where dancing is. For what chastity of body and mind can be there/ where they shall see so many men's bodies/ & have their minds enticed by the windows of their eyes/ and by the means of the most subtle artificer the peril. There is also a certain saying of an holy man/ that he had leaver plough and dig upon the holy day/ than dance. Saint Ambrose writeth unto his sister/ saying in this wise: Mirth ought to be in a clear conscience and a good mind/ and not in spysed banquets/ and wedding feastis full of mynstrelsye. For there shamefastness is ill defended/ and unleeful abusion susspected: where the laste end of pleasure is dancing: from which I desire all virgins of god to keep themself. For no man (as a certain wise man of the pagans' saith) daunseth/ if he be sober/ except he be mad. Now than/ if that either drunkenness or madness be reckoned to be the cause of dancing/ among the pagans/ what than should we count to be commanded in the holy scripture: where we read that saint johan the baptist/ the messenger of Christ was put to death at the pleasure of a dancing wench? By the which thing we may take example/ that this unlawful pastime of dancing hath been cause of more hurt/ than the frenzy of robbers and murderers. This deedly feast was prepared with a kingly largess and excess/ and watch laid when company was at the most/ and than the daughter/ which was hid up afore in secret/ brought forth to dance before the people. What could the daughter learn more of her mother/ which was an harlot/ but to lease her honesty. For nothing inclineth folk more to bodily lust/ than by uncomely moving & gesture/ to show the operation of these parties/ which either Nature hath hid secretly/ or good manner and nurture hath covered: or to play castis with her eyes/ or shake the neck/ or swing her hear. Wherefore they must needs fall in to offence against the majesty of god. For what honesty can be kept there/ where dancing is. So than the king delighted with that pastime/ bad her ask what so ever she would. This is saint Ambrose saying.   

Of loving. The xiiii chapter.  
Love is bred by reason of company and communication with men: for among pleasures/ feastis/ laughing/ dancing/ and volupties/ is the kingdom of Venus and Cupid: And with these things folks minds be enticed and snared/ and specially the women's/ on whom pleasure hath forest dominion. O miserable young woman/ careful mayst thou be/ if thou depart out of that company entangled all ready/ how much better had it been for the to have bidden at home/ and rather to have broken a leg of thy body/ than a leg of thy mind? How be it yet I will go about to found a remedy to save the from taking/ if thou be untaken: and if thou be taken/ that thou mayst scape out again. I will let pass here/ that hath be said by philosophers/ and all holy and wise men against Cupydes love: nor I will not rehearse the writing of those/ which seem to have praised love purpose. But they/ whom I spoke of here afore/ what arayling do they make of love/ calling him tyrant/ mischievous/ cruel/ hard/ unkind/ foul/ ungracious/ cursed/ wicked/ & causer of most unhappiness. Saint Hieronyme saith of love in this manner/ After th'opinion of Aristotel & plutarch: Love of the beauty is a forgetting of reason/ and the nexte thing unto frenzy/ a foul vice/ and an unmannerly for an whole mind/ it troubleth all the wyttiss/ it breaketh and abateth high and noble stomaches/ and draweth them down from the study and thinking of high and excellent things/ unto low and vile and causeth them to be full of groaning/ & complaining/ to be angry/ hasty/ foolhardy/ straight in ruling/ full of vile and servile statering/ unmeet for every thing/ and at the laste unmeeet for the love hit self. For when they burn so without measure in desire to obtain their purpose/ they lose the most part of their time/ in suspeciousnes/ mourning/ weeping/ wailing/ sighing/ and complaining: where with they make themself hated/ and in conclusion hate their own self. Thus say saint Hieronyme. Who can now express with words/ how moche perjury/ what disceytes'/ what murder/ what slawghter/ what destruction of cities/ of countries/ and nations/ this love hath caused? What needeth me to rehearse here the destruction of Troy made for Helen: or to tell what great multitude of people was there slain: or of the great war between the Lacedæmonians & Mecenians/ for the maidens taken away: or the whole empire of the Lacedæmonians brought in decay by Epaminundas the captain of Thebes/ at Leuctras in Boece/ which took vengeance upon them (as plutarch maketh mention) for the daughters of Scedasus ravished by the young men of Lecedemon? & because the rulers of the cite regarded not his complaint. King Rodeticke of Spain lost his country/ when it was most flourishing/ for detyling Cana the daughter of julian th'earl/ and left it to be over run and spoilt of the Agarens. Adam also for the love of Eve/ lost & cast away mankind. Virgil crieth out saying: What mischief doth not gold cause? Nay but what mischief doth not love cause? It compelled David the most gentle king to cast innocent Vri in to manifest ieoperdye/ that he mought have Barsabe at his liberty. Solomon the most wise king was so doted with love/ that he fell to idolatry. Samson lost his strength thereby. Medea was compelled to all to cut her brother/ and slay her own children: and Catiline to slay his own son for the love of Oristill/ that he might rid his house for her. Many young women have hated both father and mother/ and all their kin because they have letted them of their love. Many have poisoned their own mother's/ that they might run away with their lovers. This inordinate & cruel affection if one might see it with the bodily eyes/ he would be as feared as though a wild beast were brought suddenly upon him/ & would runne away for dread as fare as ever he might. Wherefore it thou be not enfected all ready with the venom of this serpent/ call oft unto remembrance this little verse: Love may be taken up at one's pleasure/ but not laid away.  
Therefore hit is in thy power to love or leave before thou fall in to it. But after thou be ones in/ than art thou not in thine own power/ but under it/ neither thou canst not rid the thereof when thou wouldst. Who would be glad to receive home such a guest? Who will not keep him away from his house: For love fyrst of all troubleth and tosseth all thing up set down at his lust/ that himself may bear the more outrageous rule/ and confoundeth and blindeth the wit and reason/ that it shall not see and know what is done within/ but suffer itself to be wholly led and drawn at love's pleasure. This cruel venom that so robbethe us of our sight/ and draweth us over a thousand rocks and hills/ and many times throweth us in such a doungian/ from whence we can never scape out. There is no deed so ungracious/ so cruel/ so outrageous/ or so strange/ that we will not do to obey love. deceive friends/ kyl kyns folk/ slew father and mother/ mourder children/ whom herself hath borne/ all these be but trifyls for love's pleasure: neither it is reckoned any great grevous act to destroy utterly their country/ to perysshe an whole realm/ or rid up all mankind. What remembrance can here be of holiness/ of virtue/ justice/ god/ of devotion/ or good mind/ all is but iapes/ yea and finally thine own health forgotten. Wherefore/ who so is safe enough/ and considereth these things/ and doth not his diligence never to come in to this rage and frenzy/ is worthy to be kept therein/ nor never to found end or measure of that jewel/ but to be vexed both day and night with the fire brand of Cupid: neither to take meat/ nor sleep/ nor se/ nor rest/ neither to have any use belonging unto mankind. This affection of love taketh wonders sore the minds of all folks/ and specially of women: Wherefore they had need to take the more heed/ least it steal in upon them. For it cometh commonly at unware upon such as will take no labour to avoid it/ when they be in the danger and occasions thereof/ nor care what mind come/ but receive it when it cometh/ as a sweet and a pleasant thing: not knowing what and how perilous a poison/ lieth hid under that pleasant face. Therefore they should specially withstand the fyrst occasions: which thing ovid the master of love counseleth/ and as the Prophet in the psalm doth teach: Suffer not those children of Babylon to grow up/ but knock them upon a stone/ and break them on the hard firmament of religion/ that is Christ/ which in the cantikels giveth warning unto virgins/ saying: Take ye the young fox's/ which mar your vins. And he commandeth to take them the more diligently/ if the vins show all ready flowers of good fruit. Now love by long space waxeth more/ & gethereth strength as many other things do/ For ovid saith/  

I have seen a wound/ that in the beginning  
Mought easily have be brought to healing  
Which by delay and continuance  
Hath after grown unto more grievance.   
Gyve none ear unto the lover/ no more thanne thou wouldst do unto an inchauntoure or a sorcerer: For he cometh pleasantly and flattering/ fyrst praising the maid/ showing her how he is taken with the love of her beauty/ & that he must be deed for her love: for these lovers know well enough/ the vain glorious minds of many/ which have a great delight in their own praises/ where with they be caught like as the Byrder beguileth the birds. He calleth the fair/ proper/ wytty welspoken/ and of gentle blood: Whereof peradventure thou art nothing at all/ and thou like a fool arte glad to here those lies/ & weenest that thou dost seem so in deed/ when thou art never a whytte so: But put case thou dost seem so/ look whether he call the wise and honest/ which if he do not all thy praise is nought: and if he do/ what may he hope to get of thee? For if he hope to obtain his purpose thereby/ than hath he belied the. How hath he than handled his mat? He saith he is taken with thy properties: what than? and saith he shall die/ except he may have thee/ yea there is the cause of his complaint. Therefore beware thou/ least thyself be taken also with his words/ and perysshe as well as he. He say he shall die for thee/ yea and that he dieth even straight way. believest thou that? A fool/ let him show thee/ how many have died for love/ among so many thousand as have been lovers. Love doth pain some times but it never sleeth. Or though he did die for thee/ yet it were better for the let him perish/ than be perished thyself: and that one should perish than twain. I need not to rehearse here/ the common song of lovers/ which they sing only to deceive/ when they have many times not one drop of love toward her. For if he had ones fulfilled his appetite of thee/ than would he show how moche he loved the. If he had loved thy good virtues & mind/ as long as thou hadst lived/ he would never have been full or weary of the. But now because he loved but only thy body/ and the short pleasure thereof/ therefore when the body decayeth/ his love also vanisheth away/ and he filled and satiate with pleasure/ loatheth the plenty. There be not a few examples thereof: neither we need not to fetch them of the old world. For there is none so ignorant/ but he hath hard tell/ and seen thousand of men/ which when they had abused young women for a season/ have cast them up in to some stews/ because they never loved them in deed. And many that have loved very fervently/ have been turned at the last from hot love unto mortal hate/ and have killed their love's/ or cut their throttiss. There is no cite/ wherein those things be not hard daily. Wherefore I wonder moche of the folly of young women: Which willingly drown themself in the great see of wretchedness. Whereof come so many stews/ and so many harlottis/ yea that have been commen of honest kin? What is the cause/ that so many young women lie pockye/ and scabbed/ in spyttels/ and lazer houses/ and that young women? What is the cause that so many go a begging/ pale and sick/ but these means? Wherefore if no regard of virtue/ no regard of goodness and honesty may move thee/ if none acts of holy virgins may revoke thee/ at least wise let these miserable chancis of young women turn thee/ which doubtless shall light upon thee/ if thou follow on the same way that they have gone before. For the lover will deceive thee/ either because it is his custom to deceive/ or because that is the reward of this filthy love/ or else because the pleasure loathed by the reason of abundance/ moveth him so to do. Here unto many things shall profit/ that have been told in the place/ where I have entreated of the keeping and saving of chastity: as that good fare of meat and drink/ do not kindle & nourish love/ neither also idleness/ nor over much keeping of company with men. Lucian the rhetorician enduceth Venus ask her son Cupid/ what is the cause/ that when he woundeth with his dart of love/ both juppiter/ Neptune/ Apollo/ juno/ yea & herself to his own mother/ and finally all the God's/ yet doth he not one's meddle with Pallas/ Diane/ and the Musis? Where unto he answereth: Pallas saith he: threateneth me/ when I come to ward her/ and resisteth and withstandeth the occasions. Now the Musis be full of virtuous reverence/ and ever occupied with some virtuous labour: and so they keep them out of love with their study. And Diana runneth about in the woods and deserts/ and so she can not love/ because she fleeth company. For much of love creepeth in by the bodily senses: which after nourished with in tender minds and thoughts/ groweth unto more. But peradventure the maid is caught all ready/ than must we seek a remedy for the wound/ afore it constrained her to do that thyng/ which shall cause her ever lasting repentance. Fyrst thou mayst be sorry/ that thou hast wittingly thrown thyself in to that doungian. Nor those folks ought to be taken heed unto/ that say/ it lieth not in their own power/ to eschew love. For so say some/ which excuse their own vice with necessity: as though they had done it against their will. Nor they that so say seem to know the power and nature of love. Also remember this little verse: Love can not be thrust out/ but it may creep out. Whereby we may perceive/ that love neither breaketh in violently/ nor can be cast out violently. But like wise as it hath by little and little crept in/ so by little and little it may be put away again. Therefore let not thy mind wander. For if it be not kept/ it will run thither of it own accord. Some time consider thyself/ how many things thou haste done folysshelye/ blindly/ and without wit/ brain/ or reason/ by the means of love: And how much good time thou haste lost in it/ with unprofitable & foolish cares/ and lost the occasions of many good deeds. Remember also how thou hast bourned/ how many things thou haste thought/ said/ yea and done/ parte foolish/ parte mad/ ye and some ungracious. Remember in to what misery thou castest thyself like a blind body: and what a benyfit again thou haste obtained/ that hast recovered thy sight/ and a purpose and will to come unto better mind again: Which thing thou mayst reckon to be a great gift of god/ and thyself to be moche bound to him for it. Therefore set thyself unto some work/ and keep thyself from the sight and hearing of the parson/ that thou loveddest: and if he come by chance in to thy thought/ turn thy mind some other way/ either with reading or praying/ or some good communication or some honest song/ or studying of some merry matter: so that it be clean and honest. And if he/ whom thou lovest/ have any fault or vice/ call that oft unto remembrance/ and not what virtue and goodness he hath: For there is no body living but he hath some thing/ that may be dispraised: therefore let that be had fyrste in remembrance and consider this/ that great vices lie often hid under the colour of virtue/ and many perilous things cloaked under an honest face outward. Beauty maketh folks proud and disdaynous: noble birth maketh them stately: riches/ intolerable: strength of body cruel. Therefore consider in thy mind/ not what he hath said/ that hath liked thee/ but what he hath spoken/ that hath dislykedde thee: as if he hath either done or said aught pevysshely/ foolishly/ foul/ horrible/ abominable/ lewedely/ unthriftyly/ madly/ ungraciously: and by that that cometh forth/ make conjecture/ what lieth hid secretly and closely with in. For there is no body/ but he hideth his fault as much as he can/ and showeth his virtue unto the uttermost/ & so the virtue appeareth more than it is/ and the vice less. More over we be deceived with the near similitudes of vicis and virtues/ when every man laboureth to seem better than he is/ and we unwisely/ and after the common opinion esteem virtues/ calling him liberal that is a waster/ and him bold/ that is foolehardye/ and eloquent/ that is a great babbler/ and wytty/ that is inconstant/ where with young women be oft deceived/ when they can not perceive the sooth/ and judge the man by that/ which outwardly appeareth: Neither any man goth to his love/ but he setteth himself forth with all his best properties/ that he may seem to lack nothing/ that any man ought to have: & by that means deceiveth foolish young women/ hiding great vicis/ under a thine colour of virtue/ as byrders hide the lime with meat/ and fishers the hook with the bait. This a young woman ought to consider/ before it be to late to repent/ least she begin to wax wise/ when it shall nothing avail. And if thou be clean gotten out of love/ & healed/ & hast recovered thy sight again/ than shalt thou see/ how moche thou art bound unto god/ that hath taken the out of thy madness/ and restored the unto thy wit. For what virtuous christian woman/ or else pagan/ of any wit or honesty/ loved ever any other than her husband. Therefore thou shalt neither desire thyself to be lovedde in this wise/ neither by ungracious crafts inflame the minds of men/ the which fire shall return again unto thyself. Many women rejoice to have lover's/ whose hartis they may burn & inflame purposely. O thou ungracious woman/ seest thou not/ how thou bringest him in to the possession of the peril with thy craft/ whither thyself shall go also/ thereto receive thy meed/ where ye shall both burn/ he for being over come of the peril/ and thou for over coming him for the peril/ ye shall both be paid your wages? Now the apostle saith: The wages of sin is death.   

How a maiden ought to love. The xu chapter.  
ANd yet I would not a maid should clearly be without love/ for mankind seemeth to be made and shapen unto love/ to th'intent/ they may be coupled to gether/ in charity/ and not with this carnal and filthy earthly Cupid & Venus/ but the heavenly and spiritual/ which causeth holy love. Wherefore the maid shall have to love the father almighty god/ her spouse christ/ and his mother the holy virgin/ and the church of god/ with all the holy virgin's/ whose soulis dwell blessedly in heaven: and their names be had in honour/ here in earth. She hath also her own father and mother/ which brought her in to the world/ and brought her up/ and nourished with so great labour and care: whom she ought to have in the stead of god/ and love and worship/ & help with all her power. Therefore let her regard greatly their commandments/ and meekly obey them/ neither show in mind countenance nor testure any stubborness/ but reckon them to be as it were a very image of almighty god/ the father of all thing. She hath also to love/ her own virtues and soul/ and mind given unto god: and more over the eternal pleasure and wealth/ which never shall have end. Which things if she love truly/ she shall neither love man above god/ neither set more by a bawdy fellow/ than her spouse Christ: nor regard more an old filthy bawd/ than the pure virgin Mary: neither love better the stinking stews than the holy church of god: nor the company of unclean women/ above the company of holy virgins: nor strangers above father and mother: nor her body above her soul: neither set more by other folk's vices/ than their virtues: nor minds that serveth devil/ above those that serve god: neither them that would have her destroyed/ above them that would have her saved: nor a short pleasure/ above joy everlasting: nor the misery of damned folks/ above the perfect wealth of them that be saved. By these means the commandementis of god shallbe more esteemed with her/ than the counsels of a deceitful man: and rather give credence unto Christ/ than unto the words of a lecherous knave: and rather follow the virgin Mary/ than bodily pleasure: and have him more dear/ whom she hath conciled unto thee/ than whom a haudy drab counseleth the unto. Neither break the laws of the church/ to keep the laws of the brothel house: and rather chose the company of saint Catherine/ Saint Hagnes/ saint Clare/ saint Tecla/ and saint Agatha/ than the company of them/ of whom both the life is unknown unto god/ and the names unto man/ and both well enough known unto the devil. Neither forsake thy father and mother/ to follow thy lover: nor give them perpetual sorrow/ to give thy lover the short pleasure of thyself. Neither wish rather to far well in thy body/ than in thy soul: neither thy body to be in joy/ and thy soul in woe: neither give an ear rather unto an unthrifty tale/ than a virtuous: nor believe the minister of the devil/ rather than the minister of Christ. For the pleasure is but short/ and the pain everlasting.   

How the maid shall seek an husband. The xuj Chapter.  
THe wise poet virgil/ where he doth bring in king Latinus/ and his wife Amata/ talking to gether with Turnus/ which should be their daughters husband/ their daughter also present/ he maketh the maid to do no more but weep and blush/ without speaking of words: whereby he signifieth/ that it becometh not a maid to talk/ where her father and mother be in communication/ about her marriage: but to leave all that care and charge holly unto them: which love her as well as herself doth. And let her think that her father and mother/ will provide no less diligently for her/ than she would for herself: but much better/ by the reason they have more experience & wisdom. More over/ it is not comely for a maid to desire marriage/ and moche less to show herself/ to long therefore. It was a custom in old time among the romans/ while that chaste world lasted/ which was the example of honesty/ that when a maid was fyrste married/ and brought in to her husband's house/ she should not go in at his door herself/ but be taken up and be carried in by other: as a token/ that she came not thither with her good will/ where she should lose her virginity. Therefore when the father and the mother be busy about their daughters marriage/ let her help the matter forward with good prayer: and desire of Christ and his mother with pure affection/ that she may have such an husband/ which shall not let nor hinder her from virtuous living/ but rather provoke/ exorte/ & help her unto it. And the fathers on their parties/ let them call to remembrance/ the saying of Themistocles the noble man of Grece/ which when he was asked of one whether he had leaver marry his daughter to a rich ill man/ or to a pour good man/ made answer again: I had leaver have a man without money/ than money without a man. Also let him remember the doing of Pittachus/ the wise man of Mytilena/ which when a young man/ that had chose of two wifes/ the one of great substance and kin/ the other equal unto his self of riches and birth/ asked him counsel/ whether were better to mary: the wise man had him go to children playing. Now had the children a play/ wherein they were wont to sing and repete often these words: Take to the thy peer: whereby they meant/ that most wisdom was for every man to do so. It is a great charge for a man to seek an husband for his daughter/ neither it ought not to be gone about negligently. It is a knot that can not be lightly loosed/ only death undoth it. Wherefore the fathers and mother's/ procure unto their daughters/ either perpetual felicity/ if they mary them to good men/ or perpetual misery/ marrying them unto ill. Here is moche to be studied/ and great deliberation to be taken/ with good avisement and counsel/ afore a man determine aught. For there is moche weariness in marriage/ & many pains must be suffered. There is nothing but one/ that shall cause marriage to be easy unto a woman: that is/ if she chance on a good and a wise husband. O foolish friends/ and maids also/ that set more by them/ that be fair/ or rich/ or of noble birth/ than them that be good: and cast yourself in to perpetual care. For if thou be married to a fair one/ he will be proud of his person: And if thou mary to a rythe one/ his substance maketh him stately: And if thou be married to one of great birth/ his kindred exalteth his stomach. Now/ if thou mary unto one for his fairness/ which hath neither reason/ nor virtue/ nor any drop of wit/ as it is oft proved by experience/ as the wise man of Grece said by these goodly Inns/ where be foul hostesses: by like reason thou might mary an image or a painted table. Canst thou found in thy heart to be a fool's wife/ for his goods? Thanne mightest thou as well desire to be married to an image of gold. Wouldst thou be married unto a getylman borne/ which is of filthy and nought ye living/ for his blood? as well than thou mightst those the image of Scipio or Cesar. And in very deed it were better to be married unto an image/ or a picture/ or to a painted table/ than to be married to a vicious/ or a foolish/ or a brainless man. Wherefore I may better compare them unto asses/ or swine/ lion's/ or wolves/ than to mad men. And in time passed/ I thought it had been but a fable/ that men tell/ how Palyphat the queen of Candy/ did lie with a bull: and other as ungracious deeds as that: which I have hard say/ other women have done: but now me thynketh them all likely enough to be true/ when I see women can found in their heart's/ to tumble and lie with vicious and filthy men/ and drunkards/ and brawlers/ and dawysshe/ & brainless/ cruel & murderars. For what difference is between them and asses/ swine/ bores/ bulls/ or bears? What madness is it to have delight in such men/ and to flee and eschew wise men/ as Plutarch the philosopher saith/ & flee honest men and good men/ as warily as they would flee from venomous bestis? Wherefore it was well and aptly spoken/ that a country man of mine said/ that the nature of women was in choosing men/ like unto the female wolves: which among a great sort of males/ take the fouleste and worst favoured: but men never cast any favour to a woman/ but for some good property/ either of substance/ person/ or wit. And women many times love some men/ because there is nothing in them worthy to be beloved▪ whereby they declare the more plainly/ that they go without reason. which thing I say by some that have nothing a do with their reason/ but all given and applied unto their body: Against whom I have spoken sharply/ because they dote/ and fond good young men/ and bring them to filthiness and folly/ when they would fain please the women/ and see they can not/ except they go wide from all conditions pertaining unto men. For like as children/ which be given all unto sport and play/ neither have discretion for lack of age to comprehend any deep matter/ have only in price and regard those/ that can handle their sports and pastimes the most aptly. so women set all upon pleasures/ and volupties/ wantonness/ and folly/ think no man wise/ but those that can well convey such matters: and what so ever pertaineth to wit & sadness/ they count folly: So their discretion is blinded so sore/ that they love/ esteem and set by fools/ and count them for great wise men: & abhor them/ that be wise in deed/ hate despise/ and loath them/ and take them for fools: in like manner as folks that be sick of a great ague/ ween that sweet meat is bitter: and as sows have more delice in mire and dirt, than in sweet flowers. What hope shall we have of them/ that have so feeble discretion and so corrupted: For maids that desire and wish for such husbands/ in whom be the external gifts of fortune/ which the people call good/ nor have no respect unto thine ward goodness/ they be worthy to feel perpetual sorrow/ and to be punished for their error/ so long as they live: because they despise that/ that is the more noble and excellent in deed/ in comparison of that/ which is more vile & less worth. O foolish maid/ which hadst leaver have continual sorrow in gold and silk/ than have pleasure in  cloth: which had leaver be hated & beaten in raiment of purple and rich colour/ than beloved and set by in a course garment of mean colour. If thou hadst leaver have that other/ take that thou haste chosen/ nor be not discontent with that/ which thou hast wyrtyngly taken with thine own hands. More over/ we have hard tell of some so foolish husband's/ that they have killed their wifes/ as justina a maid of Rome/ born of noble blood/ whom her father & mother married unto a young man of great possessions/ but of small discretion and wit: which when he saw his wifes white neck/ as she was stowping to unlose her shone/ fell straight in to a suspection and jealousy over her/ because of her beauty: & with a sword cut her neck in sunder: of whom was made this epitaphy following:  

My cruel husband to death hath the done  
And with a sword my neck in sunde cut  
As I was stowping to untie my shoes  
And to pull out my praty foot  
And that beside the bed/ where I was laid  
With him not long before. O hard & cruel mind  
In that same place/ where as he had had  
My maiden heed/ to show him so unkind  
Yet I never offended/ wherefore I ought to die  
All mighty god to record I take:  
And loo now here-slayne I lie.  
Thus pleased fortune mine end to make  
But fathers all example take by me  
justina/ as warily as you can  
If ye love your daughter tenderly  
That you ne mary her to a foolish man.   
Fathers and mothers which mary their children unto good and virtuous mates/ do not only provide well for them/ but also for themself. For they get them such sons & daughters in law/ that shall be succour and aid unto them in their old age: And if they be noughties & ungracious/ they provide them of enemies. Now of the son in law/ we have an example in the gospel: For saint Peter's mother in law/ when she lay sick of great ague/ was made whole of our lord/ at thin-stance of her son in law: Such it was to have so good a son in law/ that Christ disdained not to take unto his disciple. And of the daughter in law/ we read an example in the book of Ruth: That when Noemy came home into jury/ her own country/ out of the land of Moab/ her husband & her sons being deed/ & brought with her ii sons wives/ of whom the one called Orpha by name/ returned/ again to her own country & friends/ but Ruth kept still with her mother in law/ & both comforted her with words/ and nourished & kept her with her labour: in so much that Noemy found in Ruth/ both the love of a daughter/ and diligent service of a son. Noemy had been a widow and desert in deed/ if she had had no better a daughter in law/ than Orpha was: but in as much as she had Ruth/ she was not all destitute of children/ neither had no cause to name herself Mara/ that is to say bitter/ as her mind was to be named. Also after that Ruth had borne the prophet Esai by her seconde husband called Booz/ women did make as great semblance of gladness unto Noemye/ as though she had had of her own daughter or her own son/ not only one nevew/ but as though she had had seven sons herself: For they said to her in this manner: There is one borne now of thy daughter in law/ which shall love the and be better unto thee/ than though thou hadst seven sons. Now afore I make an end of this book/ I will answer unto a mad and a frantic opinion/ which both maidens and wives have/ and all the common people in general/ that think it is expedient for maids/ that are come to lawful age of marriage/ to be seen oft abroad among people/ goodly and pykedly arrayed/ and to keep company and communication with men/ to be eloquent in speech/ and cunning in dancing and singing/ yea & to love him afore hand/ whom they intend to marry: for so they say/ they shall the more lightly meet with a bargain. A man might make answer to all this at ones/ but I will examine it from point to point/ to content not only the minds of wise men/ but also of them that be rude and ignorant. What wise man/ I pray you/ would ever counsel this thing/ knowing/ that ill is not to be done/ that good may come thereof? and specially where the ill is evident enough/ and the good neither certain nor customed to follow commonly upon the deed. Wherefore if the maid can get no marriage/ except she infect her mind/ and leoperde her honesty on this fashion/ it were better never to marry: or else to marry only christ/ than to marry fyrste unto the peril/ that she may be married to a man afterwards. Now ii things there be/ the most precious that a woman can bring with her to a man honesty of body/ & good fame: nor there is no man so foolish and mad/ neither so set upon beauty and covetise of goods/ neither so ungracious and so unthrifty of living/ but he will be content with any wife/ having these two: which if she lack/ how can he be content: Than would I wit/ whether maid is the more likely to be of good fame and behaviour/ whether she that bideth most at home/ or she that walketh moche abroad? At home there is none occasion of evil/ and forth abroad every place is full. And of her that tarrieth at home/ no man maketh question or argument: But of her that walketh moche about/ every man will say his opinion: where among so diverse sentenses a maid shall soon catch a blot: which will stick in no place more sooner than on a maid/ neither worse to get out. Or which of them two do men set more by? and whether will they thynke of most honest demeanour/ her that they see either never/ or but seld/ or her/ whom they meet in every corner? Verily I think they will not believe/ that she keepeth her honesty very well/ that walketh so oft forth. And as for providing of her marriage/ I think it should be more profitable for her/ to be hard tell of/ than seen. For a maid that is oft in sight/ shall chance either to say or do/ that may displease him that should have her: or some of them that be of his counsel: or that he giveth credence and trust unto. Whereby many times maryages be broken/ even in the point of making. And where as they speak of clothing/ wherewith to make her gay/ if she be married but for that/ she must needs be hated/ when ●he is without them. For she must needs some times lay away that weed/ & be with her husband at home in mean array. For commonly/ as we greatly like them/ in whom we found any special goodness/ that we looked not for/ likewise we hate them as sore/ that disappoint our hope of any good bounty. For if thou seem piked and proper unto thy spouse/ and art not so in deed/ after that he hath taken some great hope of thy beauty/ he must needs hate thee/ when he seeth himself dispoyted. More over I could name both in this country & in myn own/ diverse maid's/ which could never get marriage/ because that men were abashed of their costely apparel. What say they? this woman would spend up all her marriage good in one gown/ or one brooch. Thereto by over richly apparelled/ maids be reckoned light. And as for those that keep moche company with men/ what man is there/ that will not suspect ill by them? Or what husband shall she found so patiented/ that will be content to have his wife to company still and common with men? or would not rather have such one/ as would more gladly company with her husband alone/ than with a great multitude of men? Where one shall tempt her mind with eloquence/ an other with comeliness of person/ some with beauty/ some with liberality/ and some with nobleness. For as for maids to be eloquent of speech/ that is to say great babblers/ is a token of a light mind and shrewd conditions: In so much that he that shall mary her/ shall think he hath a serpent & no wife. Fo● young men will praise her unto her face/ that is fa●● of talk/ and a jolly dancer/ and full of merry conceptes/ and play/ and pleasant/ and call her well mannered/ and well brought up/ all to have her at their pleasure/ but none to marry her: and all believe that they may quickly obtain their purpose of such one: but never a one willbe glad to have such one to his wife/ that he seeth is so applying unto every man's will: they praise for the time all that she doth/ because they have delight therein. But and the foolish maids could hear what men speak afterwards among themself one unto an other/ without dissimulation: than should they know in deed how heartily they praised them and liked them: they should understand than/ that when the men called her merry conceited/ they meant they were bablars/ and chatters: and when they called them lusty tyrers/ they meant they were light minded: and where they called them well nurtured/ they meant they were wanton. But some would say here/ yet by these means they come by marriage. I grant/ in deed some do: but the most part doth not. For both more be married/ and that also unto better husbands/ that never go about to tempt no men/ the which when they see themself beguiled with the women/ they kill them up with ill entreating. And this the maid may be sure of/ that she shall never have good life with that husband/ which she hath gootten by wiles and crafts. Or if there be any man so mad or foolish/ that had leaver have such a woman to his wife/ than one that loveth solitariousnes/ and is sad both of behaviour and apparel/ and mild of there: such a man would not I mary my daughter to: for he must needs love lewdness and vice/ that setteth more by such knacks/ than by virtue and goodness. Now will I speak a few words of love/ the which doteth all maids for the most part/ & disceiveth them greatly/ and bringeth to much mischief. For it doth not become amayd to make any sign/ that she would fain be married/ or that she love any young man to wed. For if she love him afore or she have him/ that it be known/ what shall he think/ but that she will as lightly love another as she hath done him/ whom as yet she ought to show no love unto: neither he will believe that she loveth him alone/ sing there is as great cause to love other. And if he should marry her/ he will thynke she will have as good mind to other as himself/ when she is so light of love. Let every body excuse the matter as they will/ but in very deed every woman/ that love the any man vesyde her husband/ is accursed/ if she have a do with him: and though she have not/ yet is she an harlot in mind. And there hath been many that have loved so outrageously/ that they have been obedient unto the pleasure of those men/ whom they hoped should be their husbands: And afterward that men have despised & cast them up: which in my mind was well and wisely done. For they be unworthy for to be married/ that dare show an example unto those men/ whom they should have/ how well they can found in their heart to lie with a man/ that is not their husband. For by likelihood they will both do that same with other men afore their marriage/ and in their marriage with their adulterers. There is no day/ whereon these things by chance not in every cite: nor there is no woman so ignorant what is done in the cite/ but she heareth tell of these things. I have hard tell in this country/ that wowars have been forsaken for none other cause/ but because there was no love between the parties afore. For the young women said/ they could not love them/ nor found in their heart to have them in marriage/ whom they loved not/ nor known before: and this is a great use they say/ in Candye. What need is it to rebuke such minds with words/ which who so doth not perceive to be unchaste/ I hold her fare more naughty than they be. Now than lovest not thou thy husband/ because he is coupled unto the by God's laws and God's commandment/ but because thou art used to his love before? So do drabs and harlottis/ which for like cause love their lovers: and thou art not fare unlike unto those drabs. And so it chanceth unto such women/ even by the punishment of god/ that all the love/ which they ought to keep in their marriage/ they spend it out afore. Where of this common saying came up: that they that marry for love/ shall lead their life in sorrow. For it chanceth by many/ that after the heat of love is one's past/ there followeth great hate/ which thing oft times maketh tendresse and talk among the people/ when they here tell/ how so great lovers within iii or four days fall at debate/ and begin to devorce/ or the bride cake be eaten. Nor it is no marvel: for neither the fire may laste/ that lacketh wood: neither love/ that is not nourished with honest loving. For among ill folks/ as Cicero saith/ can be no sure friendship. Wherefore it is not expedient to make maryages by love afore hand/ neither to couple and bind that most holy charity with so filthy and brytell bands: and yet much worse is it to make them to mary by striving/ and hate/ threatening/ and suit: as when they go to law to gether/ the man for the woman/ bearing her in hand/ that she is his wife: and the woman in like manner for the man. I never hard tell of more foolishness/ than for a woman to labour to have a man/ against his will/ with whom she shall both live atwynne: and except he love her/ she shall live in perpetual sorrow. And love must be gotten with fair means/ and not compelled: For he will never be a sure friend/ that is drawn and holden by force. What a madness is it to begin that sacrament of holy love with hate? I would not/ so god me help/ have a servant against his will: moche less a mate: neither it is not good to compel a man against his will: Nor I would the woman should be married unto him/ except he desire her with all his heart: nor it becometh not the maid's friends to pray or labour for a marriage/ or ones to offer the maid of their party: but the man should seek for marriage: and so it should be done in deed/ saving that money ruleth and ordreth all thing. For now they be married unto money/ & money marrieth. And as Senec say/ men draw their wives to them with their fingers. And therefore see we so many sorry and unlucky maryages/ when both the parties see themself coupled unto the money/ and not unto the man or the woman. Therefore both of them embraceth and holdeth fast it. And as for the wife/ the husband keepeth her but as his concubine/ and she him as adulterer: neither loveth one another/ but for the filthy pleasure of lechery: and else either hateth & envieth other. But they that would keep the nature of things whole and pure/ neither corrupt them with wrong understanding/ should reckon/ that wedlock is a band & coupling of love/ benevolence/ friendship/ and charity/ comprehending with in it all names of goodness/ sweetness/ and amity. Therefore let the maid neither catch/ and deceive by subtlety him/ that should be her inseparable fellow/ nor pull & draw by plain violence: but take and be taken by honest/ simple/ plain/ and good manner/ that neither of them complain with both their harms: or say/ they were deceived or compelled.  
Here endeth the fyrst book of the instruction of a Christian woman.    

The seconde book of the instruction of a Christian Woman.  

Of Wedlock. The fyrst chapter.  
THis is no place here to reason either the laudes or dispreyses of wedlock. Nor the old questions are to be touched: as/ Is it for a wise man to wed a wife? Nor the questions of our christian men/ concerning wedlock/ single life/ and virginity/ and other/ that saint Augustine/ and other doctors of our christian faith have disputed. I know/ there have been some that have sore rebuked wedlock: and that not only heretics/ as the manichees/ that utterly commanded to abstain from marriage: whose errors be clean damned and banished: but also pagans/ which have given iugement of the whole kind of women/ upon certain evil: over moche following the common guise/ which upon the knowledge of a few/ dame the whole nation. So the Carthaginences were defamed as false of promise: So the Cilicians as thieves and robbers: the romans as covetous/ the Greeks as inconstant and variable. The honest wives ought to hate and blame the naughty wives: as a shame and slander unto all the kind. And truly no man durst ever so fare dispreise woman kind: but he must needs confess/ that a good woman is the beast treasure/ and most lucky and prosperous thing that can be. And as Xenophon say/ she is the greatest cause of man's felicity. There is nothing more sweet than a good wife/ saith the wise man Theognis: likewise Xystus in his sentenses calleth her man's joy. Eurypides the poet/ which was sharply vexed with two naughty wives/ stuffed his tragedies with rebukes and railing on women/ & he was named in a greek word/ the hater of women: yet never the less he doubted not to affirm/ that no pleasure was like theirs/ that had good wives. And Hesyodus the poet/ a very enemy of women/ saith: that as nothing is more infortunate than a man/ that chanceth on an evil wife: so like wise no greater felicity and wealth any man may have/ than hath he/ that hath a good wife. King Solomon/ whithe was bysyde himself for women/ and of the most wise made the most unwise/ often times as cursing his wyckedde deeds/ he fiercely rebuketh women. But so yet that he showeth plainly by whom he mente. For in his proverbs he writeth/ that an unwise woman and full of boldness shall lack bread. And as a tree is consumed of the timber worm/ so he say is a man of an evil wife. But look in the same book/ how goodly & gay is the praise of a good woman: of whom he saith thus: Noble is her husband in the gates: when he sitteth with the ancient fathers of the earth. Fortitude and beauty shallbe the raiment of an holy woman/ and she shall laugh in the laste day: She hath opened her mouth unto wisdom/ and the law of meekness is in her tongue/ her children have risen up and called her the most blessed: and her husband hath commended her. Many women have gathered riches: but thou hast passed them all. These & many other good words hath the wise king spoken: which are approved and allowed of every wise man with one assent. Now I force not for those disputations or more like sermons that sharp witted men have made of wedlock. For doubtless allerned men bid wed: which thing they did themself. The vij wise men of Grece were married fyrst/ and after that Pythagoras/ Socrates/ Aristotel/ and theophra/ both the caton's/ Cicero/ and Senec: because they well perceived that nothing was more after nature/ than the coupling of man and woman: Whereby man kind being in sundry persons mortal/ is made in all to gether ever lasting: and whereby a man yieldeth again unto his successors/ that which he taketh of his predecessors: and as it were rendereth a benefit unto nature. Aristotel in his moral books exhorteth wise men unto marriage/ not only to th'intent to have children/ but also because of company. For that is the principal and greatest unite that can be. For thus goth the matter in deed: Of that consideration and univarsall friendship/ where with all folks are knit to gether as brethren descended of god one father of all thynges: where with nature herself/ that in all men is the same/ bindeth us to gether with a certain charite/ more near is that friendship/ which is among folks of one faith: and it is plucked more narrow by man's ordinance and law civil. For citizen's favour more one an other/ than they do foreigns: and of citizens our special friends are most dear to us: of them we love best our own kyns folk: and of kyns folk nothing is more near than the wife: whom the fyrst father of mankind/ as soon as he saw her/ said by & by/ that it was a bone of his bones/ & flesh of his flesh. And when there was yet neither fathers nor mothers/ he gave a law/ as in the name of nature/ saying in this wise: For her sake a man shall leave both father & mother/ and abide with his wife. Who then can deny but that wedlock is a thing most holy? Which god ordained in paradise/ when mankind was yet pure and clean/ with no spot defiled. He chose it in his mother: he allowed it with his presence: and would do his fyrst miracle at the solemnity of marriage/ and there show an evident token of his godheaded/ unto the intent he might declare/ that he was comen to save them/ that were both lost by folks so coupled/ & borne by folks so coupled. But I write not here of the praises of wedlock/ where upon often times most eloquent men have made long sermons. For I do only instruct virtuous women.   

What a Woman ought to have in mind when she marrieth. The two chapter.  
wHat time a woman marrieth/ she should call to remembrance the beginning of wedlock/ and busily consider in her mind and thought the laws of it/ and so she ought to prepare herself/ that so great a sacrament fyrste understand/ she may afterwards fulfil it. After that god the prince & maker of this excellent work/ had brought man in to this world/ he thought it unconuement to leave him all alone/ and so joined to him a living creature/ most like unto him of mind and shape: with whose conversation and companable words/ he might swetely spend his time: and also because of generation/ if it pleased him. And in deed wedlock was not ordained so moche for generation/ as for certain company of life/ and continual fellowship. Neither the name of husbandets a name of bodily pleasure/ but of unite and affinity. God led the woman to the man: which meaneth none other thing/ but that god himself was chief author and maker of wedlock. Therefore Christ in the gospel calleth them coupled of god. Assoon as the man lokedde upon the femalle of his kind/ he began to love her above all things/ and said/ Now is this a bone of my bones/ & flesh of my flesh. And for her a man shall forsake both father and mother/ and abide with his wife: and they shallbe two in one flesh. Where it is said in one flesh/ it is to be understanden one flesh & flesh/ aff the ꝓpretie of the Hebrew speech signifieth mankind both man and woman. So that they which fyrste were two man and woman conjoined in wedlock/ be made one. This is the marvellous mesterye of wedlock/ so to mingling and to couple the man and the woman/ that two shallbe made one. The which thing also it hath done in Christ and the church/ as teacheth Paul the apostle/ which no power save only god's power might bring about. Of necessity that thing must be most holy/ at which god is so specially present. Therefore what time a woman cometh here unto/ she ne should suppose/ that she cometh to dance/ play/ and / but must ponder higher things in her mind. God is the over sear/ the church is the medyatryce in marriage. For which cause that thing that is joined and fastened to gether by so high authority/ christ suffereth not either to be broken or loosed of any mortal creature/ saying in his gospel: That god hath joined to gether/ man may not the vyde. Now if it be not lawful to lose it/ & that knot is not to be unknytte with man's hands/ which god hath knit: Like wise no man ought to open that thing/ which is shut with the key of David: which alonely that immaculate lamb hath in keeping. Now than straight in the beginning/ thou that art an honest woman/ appoint thyself/ that thou mayst in such wise bind him unto the with love/ whom god by the sacrament hath joined unto thee: that the band may be easy and light. Nor never desire that knot to be unknytte: nor cast not thyself and him both that is knit with thee/ in to grief without end/ & perpetual misery. For a great part of this matter resteth in thy hand: other with pure privity/ meekness/ buxum using of thyself/ to have thy husband pleasant & louyng unto thee/ & to lead thy life welthfully: or else with thy vices of mind & body/ to have him forward/ & crabbed & to ordain for thyself grevous torment/ which by death shall not be ended. Thou shalt toil/ thou shalt weep/ thou shalt be troubled/ thou shalt curse the day that ever thou were joined unto him/ thou shalt curse him that the begat & her that the bare/ & all thy kin/ ye & all them the any thing die in thy marriage/ if thou through thyn own vices cause thy husband to hate the. But on the other party/ if thou by virtuous living/ and buxumnes/ give him cause to love thee/ thou shalt be masters in a merry house/ thou shalt rejoice/ thou shalt be glad/ thou shalt bless the day the thou were marted unto him/ & all them that were helpyng there unto. The wise sentence saith: A good woman by lowly obeisance ruleth her husband. Plinius the younger/ when he had a wife as his mind desired/ he was mild & gentle unto her agayne/ & thanked Hispula his wifes aunt/ both for his own & his wife's sake/ saing: I thanke you the provided me of her: & she thanketh you because you got her me/ & as it were have choose the one unto the other. Above all this/ that fyrste & as I suppose only chapter of the laws of wedlock/ that they shall be two in one person/ is the very ground of wedlock/ and the bond of that most holy fellowship. Wherefore if a woman direct all her thoughts/ her words/ and her deeds unto this poynt/ that is to keep truly & safely the pureness of wedlock / she can not but live well & virtuously. Therefore an honest & a chaste woman ought ever to have this in mind. Therefore she shall study both day & night how she may fulfil this law/ & to express & show it in deed: trusting verily here upon/ that what so ever she be that fulfileth this law/ that is to say/ that reckoneth herself & her husband all one person/ & so liveth/ that she may both be in deed/ & apere to be all one with her husband/ she canlacke no kind of virtue: & she that doth not so/ shall have no virtue at al. O reverend power of the divine word/ which in three words hath comphended as much as mortal men go about to express: nor yet can not with long sermons. Wherefore I will make none other law of marriage: for only this is sufficient: only this containeth as much as either man's wit can conceive/ or man's eloquence can utter. Therefore the woman shall not believe my fantasy/ but the fyrst father of our kind Adam: or rather obey Christ/ commanding in the gospel of Mattheu/ that they shall be two in one person. And than hath she fulfilled all the duty of a virtuous wife. This one precept of god might have eased me of allabour of writing/ if the it had entered so deep in to woman's hearts that they might both have well ꝑceived it/ & bear in mind/ & executed it. But now to th'intent that it may stick more fast/ & grow more surely/ it must be turned & handled many ways/ & be made in many fashons/ & so be set afore their eyes & taught unto them/ that they may both take & keep it the bet. Nat withstanding a wise woman shall remember/ that all that ever I say is but one precept/ as it were one man in divers apparel.   

Of ii the greatest points in a married woman. The three chapter.  
Among all other virtues of a married woman two there ought to be most special and greatest: the which only if she have them/ may cause marriage to be sure/ stable/ durable/ easy/ light/ sweet/ and happy: and again/ if the one be lacked: it shallbe unsure/ painful/ unpleasant/ and intolerable/ yea & full of misery/ and wretchedness. These two virtues/ that I mean/ be chastity and great love toward her husband. The fyrst she must bring with her forth of her father's house. The seconde she must take after she is ones entered in at her husband's door/ and both father and mother/ kyns folk's/ and all her friends left/ she shall reckon to found all these in only her husband. And in both these virtues she shall represent the image of holy church: which is both most chaste and most faithfully doth keep truth and promise unto her spouse Christ: which being solicited/ and laboured within of so many wowers/ that is to say/ christian folk's/ that have been common heretics/ and besyged without of pagans and jews: yet never hath been won nor corruptedde: and hath ever rekenedde all her good and treasure to rest in her only spouse Christ. A married woman ought to be of greater chastity than an unmarried. For if that thou than pollute and defile thy chastity/ as god forbid thou shouldst/ hark I pray thee/ how many thou shalt offend and displease atones/ with one wicked deed: How many revengers thou shalt provoke against the. They be so many and so henus/ that among some a man can make no difference/ but I shall gether them without any order/ and set them before their eyes. Fyrste thou offendest two Which ought to be unto the both most in price/ and most dear and best/ that is to say/ almighty god/ by whose means ye were coupled to gether/ and by whose deite thou haste made oath to keep the pureness of body. And nexte unto god thou offendeste thine husband: unto whom only thou hast given thyself: in whom thou breakest all loves and charites/ if thou ones be defiled. For thou art unto him as Eve was unto Adam: that is to say his daughter/ his sister/ his companion/ and his wife/ and as I might say another himself. Wherefore thou desperate woman that hast abused thyself so/ thou farest in like manner as though thou h●●deste strangled/ destroyed/ or murdered thy 〈◊〉. Thou hast broken the greatest band that can be in the world: Thou haste broken thou false woman the most holy band of temporal law: that is to say/ thy faith and thy troth/ which ones given/ one enemy in the field will keep to another/ though he should stand in danger of death: and thou like a false wretch dost not keep it to thine husband: which ought to be more dear unto the by right/ than thyself. Thou defylest the most pure church/ which holp to couple thee: thou breakeste worldly company: thou breakest the laws: thou offendest thy country: thou beatest thy father with a bitter scourge: thou beatist thy sorrowful mother/ thy sisters/ thy brethren/ thy kyns folks/ alliances/ and all thy friends: thou gives unto thy company once an example of mischief/ and castest an everlasting blot and shame upon thy kin: thou/ like a cruel mother/ castest thy children in to such a necessity/ that they can never here speak of their mother/ without shame/ nor of their father/ without douting. What greater offence can they do: or what greater wickedness can they infect themself withal/ that destroy their country/ and perish all laws and justice/ and mourther their fathers and mother's/ and finally defile and mar all things/ both spiritual and temporal? What good saint/ or god/ or what man thinkest thou can favour thee/ that dost so? All thy country folk's/ all rights and laws/ thy country hit self/ thy parent's/ all thy kinsfolk/ and thine husband himself shall damn and pu●●●●he thee: All mighty god will avenge most rygh●●usly his majesty so displeased and offended of the. And know thou this/ woman/ that the chastity & honest/ which thou hast/ is not thine/ but committed/ and betaken unto thy keeping by thine husband. Wherefore thou dost the more wrong to give away that thing/ which is an other bodies/ without the ownuers licence. And therefore the married woman of Lacerdemon/ when a young man desired of her that unhonest thing/ answered him: I would grant the thine ask young man/ if it were mine own to give that thou askest: but that thing/ which thou wouldst have/ while I was unmarried was my father's/ and now is mine husbands. She made him a merry and a wise answer. But saint Paul speaketh full wisely for the monition of good women/ where he teacheth the church of god/ saying: A woman hath no power of her own body/ but her husband. Which saying ought so much to keep a woman/ except she be to ungracious/ from all filthy acts/ that saint Augustine doth not allow perpetual chastity in a married woman/ without her husband be content with the same. Wherefore there is an holy man/ whether it be saint Hieronyme or some other I wot not well/ that dispreyseth one Celantia a virtuous woman and a good wife/ because she avowed perpetual chastity without her husband's consent. For a woman hath no power on her own body/ no not unto the goodness of continence. Now than let every man consider what licence she hath that while unto the naughtiness of ●●y● behaving her body/ she is discommended for chastity/ her husband not being of counsel. Now than/ what shall she have/ that committeth adultery against her husband's will? Hark what words this holy man say: But this I have understand also/ which trowbleth and grieveth me not a little/ that thou haste taken upon the that good purpose of chastity/ without thine husbands will/ clean contrary to the commandment of the apostle: which in this case commandeth/ not only the wife to be subject to the husband/ but also the husband to the wife. The wife say he/ hath no power on her own body but her husband: Like wise the husband hath no power of his own body/ but his wife: and thou/ as though thou hadst forgotten the bond of marriage/ nor remembering thy bargeyne and promise/ hast made a vow of chastity to god/ thine husband unknowing/ but it is jeopardy to promise that/ the which is in an others power. And I can not think that gift very pleasant unto god/ where one giveth away that/ which pertaineth unto two Thus say this holy man: which if he take up so sharply this virtuous woman for an holy thing giving/ which was not in her power for to give/ what words suppose ye/ would he use/ in rebuking a wicked or a filthy deed? And that thou mayst understand more plainly/ how great a vice adultery is reckoned/ both of god and man/ christ in his gospel/ where he would algates that men shall keep their wifes/ nor divorce from them for none occasion: yet he doth except adultery. Therefore a man must be content with his wife/ though she be a dronkarde/ though she be ireful/ though she be shrewd/ a waster/ a glotten/ a vagabond/ as kowlder/ a railer/ only an adulterar is at a man's liberty to forsake. Also the other vices be displeasant in deed/ but yet they may be suffered: but she that breaketh the promise of wedlock/ is intolerable. Wherefore Homer the poet/ among the cursings and bannynges/ that he giveth unto certain men/ putteth this for one of the forest: I pray god saith he/ their wifes mutte meddle with other men. Also Job prayeth/ that if ever he lay in wait to do his friends displeasure/ this misfortune might light upon him/ saying: I pray god my wife may be an other man's harlot: and other men mutte lie down upon her. And these points did not only holy christian women understand/ but also pagannes: of whom there were some/ which after they were corrupted/ thought themself unworthy for to live/ as Lucretia/ wife unto Collatyne: whose act is most famous/ for the marvellous love that she had unto chastity: and many more/ which least they should lose their chastity/ perished themself. What time the cite of Athens was won by Lisander the king of Lacedaemon/ and thirty. tyrants were set to govern the cite/ and they ruled most proudly and hautely/ and iaped and mocked the honesty of many women/ the wife of Niceratus slew her own self to escape/ that she should not be at their filthy pleasure. Also the wives of the Almannes/ of whom Caius Marius had slain an infinite multitude/ desired him/ that they might be given unto the religious maids of Rome/ called the virgins of Vesta/ saying/ that they would live as chastely as they should: Which thing when they could not obtain of that hard stomach of Marius/ all in the night nexte ensuing hanged themself. Also in the war/ which the people of Phoces had with the Thessaly ans/ and the Thessalians came in to their country with an incredeble power/ Deiphantus the chiffe captain of the Phoceance/ counseled the people to go against their enemies: but as for children/ their wifes/ and aged men/ with other/ that were not able to bear harness/ to shut them up in some secret place/ and to bring them plente of wood & straw/ that & if the ooste were over come/ they there might burn themself. Now when most part of the people consented to the same/ there rose up an aged man/ which said: It were well done to wit the womennes will in that matter: that if they agreed thereto/ than should it so be: if not/ he said it was unreasonable/ to appoint them such a thing against their will: where upon the women were examined/ which answered all to gether/ that they were very well agreed/ with Deiphantus counsel/ and also gave him great thanks/ because he had so well provided for the safeguard of them and of their country: and upon this purpose they were conveyed in to a secret place: Now be it the Phocians returned again with the victory: nor I doubt not/ but it was through the merit of the good women. And thus did pagans/ which lived in the obscurity and darkness of ignorance. Wherefore christian folks may be the more ashamed/ which be redeemed with the blood of our lord/ washed with baptism/ instructed with doctrine/ and illumined with light.   

How she shall behave herself unto her husband. The four chapter.  
HIt were along matter and hard to express/ and thereto wondrous/ if I should rehearse every point of the wifes duty unto her husband: Our lord comprehendeth it in the gospel with one word. Therefore let us remember/ how we have said before/ that she is as one body with her husband. Wherefore she ought to love him none other wise than herself. I have said before/ and oft shall again: For this is the great test virtue of a married woman: this is the thing that wedlock signifieth/ and commandeth that the wife should rekenne to have her husband for both father/ mother/ brethren/ and sisters/ like as Adam was unto Eve/ and as the most noble and chaste woman Andromache said her husband Hector was unto her/ in these words:  

Thou art unto me both father and mother  
Mine own dear husband/ & well-beloved brother.   
And if it be true that men do say/ that friendship maketh one heart of two: Moche more truely and effectually ought wedlock to do the same/ which fare passeth all manner both friendship and kindred. Therefore it is not said that wedlock doth make one man/ or one mind/ or one body of two/ but clearly one person. Wherefore the words that the man spoke of the woman/ saying/ for her sake a man should leave both father and mother/ and bide with his wife/ the same words the woman ought both to say and think with more reason. For all though there be one made of two/ yet the woman is as daughter unto her husband/ and of nature more weaker. Wherefore she needeth his aid and succour. Wherefore if she be destitute of her husband/ desert/ and left alone/ she may soon take hurt and wrong. Therefore if she be with her husband/ where he is/ there hath she both her country/ her house/ her father/ her mother/ her friends/ and all her treasure: of the which thing Hipsicratea/ wife unto Mithridates the king of Pontus/ gave good example/ which followed her husband in man's apparell/ when he was beaten and driven out of his land/ fleeing still from one place unto an other/ not having/ where to reforte or abide: and where so ever he was/ she acompted there to be her riches/ her realm/ and her country. Which thing doubtless was the greatest comfort and ease of his sorrow and adversity. Flaccilla/ wife unto Novius Priscus/ and Egnatia Maximilla wife unto Glitto Gallus/ both followed their husbands out of their country/ when they were banished/ with great loss of treasure and possessions: And they reckoned their husbands fare above all those unto them. Wherefore their names were had in great honour. Also Tauria deserved no less commendation/ which when her husband was outlawed/ hid him up between the siling and the roof of her chamber/ no more of counsel but one maid and herself: and so saved his life with her own great ieoperdy. Also Sulpitia wife unto Lentulus'/ when her mother Tullia watched her diligently least she should follow her husband/ that was banished/ she got upon her pour raiment/ and so with two maid servants/ and as many men/ stolen away and came to her husband: nor refused to banish her own self for his sake/ that her husband might see in his outlawry her faithfulness toward him. And there have been very many/ that had leaver be in ieoperdye themself/ than their husbands should. The wife of Fernando Gonzalis th'earl of Castille/ when the king of the Legion of Germany/ which is a cite in the part of Spain called Astury/ had her husband in prison/ she came unto her husband/ as it were to visit him/ and there counseled her husband to change raiment with her/ and steal his way/ and leave her in the ieoperdye that should fall: and so he did. Wherefore the king wondering upon that great love of hers toward her husband/ prayed god to send him and his children such wifes/ and so let her go again to her husband. There was also an other of the same kindred/ which was married unto a certain king of England/ that what time her husband in war against the Syryans'/ had catched a great wound in his arm with a venomed sword/ and so came home in to his own country/ nor could never be healed/ except that venom and matter were sucked out: The king sing that who so ever should do that deed/ were in ieoperdy of their life/ would suffer no man to take it upon him. Wherefore in the night when he was a sleep/ his wife loosed the bands of the wound/ fyrst her husband not perceiving/ and after ward dissembling/ and so by little and little sucked and spitted out the poison/ and prepared the wound curable and ready to the physician. Wherefore I am very sorry/ that I have not the name of that noble woman/ which were worthy to be commended with most eloquent praises. How be it/ it is not unspoken of/ for it is red in the acts of Spain/ which Rodericus the bishop of Tolet did write: From whence I shall once translate with honourable mention of her. Like wise upon a season men of Tyrthena came a great many out of their isle unto Lacedaemon/ whom that Lacedemonyans suspected to go about some subtilte/ and thereupon set them in hold/ and judged them to die. Wherefore their wifes gate licence of the kepers for to go in unto them/ as it were to visete and comfort them/ and there changed raiment with them/ and so they in the women's raiment/ and their faces covered/ as the custom of the country was/ escaped away/ and left their wives behind them: whom afterwards with their children to gether they recovered again/ and put all the Lacedemonyans in fear/ as Plutarch writeth. More over Admetus the king of Thessaly/ having a disease raining upon him/ which could never be healed/ without the death of an other body/ could found none/ that would gladly die for his sake/ but his wife Alcestis. Also many there hath been/ which after their husbands death/ would in no wife abide on live. Laodamia/ after she had hard tell that her husband Protesilaos' was slain at Troy of Hector/ she killed herself, And Paulina/ wife of Senec/ would fain have died with her husband/ and had her veins cut/ as he had/ but she was letted by Nero and holden against her will/ till her arms were bound/ and her blood stopped: nor she lived not many years after: And while she was alive/ was so pale and so lean with sorrow/ that she was a wonder to every man to look upon: and in all the state of her body shewedde manifest tokens of the kind love that she had to her husband. The daughter of Demotion/ the chief man of Areopagites/ a young maid/ when she hard tell of the death of her spouse Leosthenes/ she slew herself: affyrming/ that all though she was untouched/ yet because she was married unto him in mind/ she should be adulteter/ if she married unto any other afterwards. Old writers of stories tell/ that Halcione would not abide on live after the death of her husband Ceyx: And therefore she leapt down in to the see. The fables of poets/ which were made to instruct out lyvynges/ add more unto the tale/ that they were changed in to birds called Alciones: and so well beloved of the goddess Thetis/ that when so ever these birds build/ there is great caulmenes in the see/ and fair wether in the air: & that chanceth yearly at certain times. Wherefore for those days he called in latin Halcionii/ that is as you would say/ the haltion birds days: and that gift they say/ the God's gave for the great love of that woman toward her husband. Euadna/ when she kept the funeral of her husband/ she leapt in to the fire and followed her husband. Cecinna Petus had a wife called Arria/ this Cecinna/ when he had risen in battle with Scribonian against Claudius' th'emperor/ and was brought to Rome/ Arria desired the soldiers to let her wait upon her husband as a servant: which thing when they would not suffer/ she hired a fisher's boot/ & followed the great ship. And within a few days after the death of her husband/ killed herself at Rome: and yet had she a daughter on live married unto Thrasea/ the most noble and wisest man in his tyme. Portia daughter of Cato/ wife unto Marcus Brutus/ when her husband was slain/ she sought for her own death: and when weapons were taken from her/ she thrust hot coals in her mouth/ and choked herself. Panthia/ wife of king Susius kept her faith unto her husband/ being in captivity/ and spended out all her goodis for his life: And when he was slain in battle/ she died voluntarily after him. The daughter of julius Cesar/ which was married unto Pompey the great/ when one brought upon a time home out of the field a cote of her husbands be bloded/ she suspecting that her husband had be wounded/ fallen to the ground in swoning/ and almost deed: with the which aflyghte of her mind/ she fell to labour of child a fore her time/ and so died. Also Cornelia/ the laste wife of the same Pompey/ said: Hit was shame for a woman/ that could not die with only sorrow when her husband was slain. Artemisia/ the queen of Lyde/ did drink the ashes of her husband/ after his death/ because for very love she would have her own body to be her husband's grave. These great things have I rehearsed/ that women that be now a days may be ashamed/ whithe will not endeavour themself to perform other more easy things. Wherefore their cruelty and wickedness is more intolerable/ that can found in their hearts to see their husband's lie in trouble/ damage/ and worldly shame/ and all the sorrow that can be for a small money/ when they have enough in store to rid them out of dangere.  
O heart more harder than any beast/ that canst suffer thy blood/ thy body/ and thine own self on thy husband's part/ to be so vexed: Doubtless the laws that suffer that iniquity/ have more regard of money than faith or conscience. But this manner hath been left us of the pagans/ with many other/ which abide more surely in us/ than the law of Christ doth allow: which commandeth us to lay forth both clothing/ metal/ and what treasure so over we have in store/ not only the wife for her husband/ but also one christian man for another/ be he never so unknown. Wherefore let the woman understand/ that if she will not spend all her substance to save her husband from never so little harms/ she is not worthy to bear the name/ neither of a good/ nor christian woman/ nor ones to be called a wife: Neither I would that she should love her husband/ as one loveth his friend/ or his brother/ that is to say/ I will that she shall give him great worship reverence/ great obedience/ & service also: which thing not only th'example of the old world teacheth us/ but also all laws/ both spiritual & temporal/ and Nature herself cryeth and commandeth/ that the woman shallbe subject & obedient to the man. And in all kinds of beast the females obey the malles & waiten upon them/ & fawn upon them/ and suffer themself to be corrected of them: which thing Nature showeth must be/ and is convenient to be done. Which as Aristotel in his book of beast showeth/ hath given less strength and power unto the femalles of all kinds of beast/ than to the males/ and more soft flesh/ and tender hear. More over/ these parts/ which nature hath given for weapons of defence unto beast/ as teeth/ horns/ spurs/ and such other/ the most part of females lack/ which their males have/ as hearts and bores. And if any females have any of these/ yet be they more stronger in the males/ as horns of bullis be more stronger than of kine. In all the which things Nature showeth/ that the males duty is to secure and defend/ and the females to follow and to wait upon the male/ and to creep under his aid/ and obey him/ that she may live the better. But let us leave the examples of beast/ which make us ashamed of ourself without we pass them in virtue/ and let us ascend up unto man's reason. Now than/ what woman will be so presumptuous and so haut/ to disobey her husband's bidding/ if she consider that he is unto her in steed of father and mother and all her kin/ and that she oweth unto him/ all the love and charity that were due to them all? A ragious and a foolish woman doth not consider this/ the which is disobedient unto her husband. Except peradventure she would say/ she oweth none obedience/ neither to father nor to mother/ nor to none of her kin. For if she obey them/ she must needs obey her husband: in whom by all rights/ by all customs/ by all statutes and laws/ by all precepts and commandments/ both natural/ worldly/ and heavenly/ she ought to account all thing to be. The woman is not reckoned the more worshipful among men/ that presumeth to have mastery above her husband: but the more foolish/ and the more worthy to be mocked: Yea and more over than that cursed and unhappy: the which turneth backward the laws of nature/ like as though a sodioure would rule his captain/ or the moon would stand above the son/ or the arm above the heed. For in wedlock the man resembleth the reason/ and the woman the body: Now reason ought to rule and the body to obey/ if a man will live. Also saint Paul saith: The heed of the woman is the man. Here now I enter in to the divine commandments/ which in stomaches of reasonable people/ ought of reason to bear more rule and value/ than laws/ more than all man's reasons/ and more than the voice of nature herself. God the maker of this whole world/ in the beginning when the world was yet but rude and new/ giving laws unto mankind/ he gave this charge unto the woman. Thou shalt be under thine husband's rule/ and he shall have dominion over the. The Apostle Paul/ teacher of the Christian wisdom/ that is for to say/ of the heavenly wisdom/ would not have the woman to rule the man/ but commandeth her in many places to be subject. Peter also/ the prince of the apostles/ commandeth in this wise: Let all women be subject to their husband's/ as holy women/ trusting in our lord. Sara was obedient unto Abraham/ and called him her lord. Saint Hieronyme writeth unto Celantia in this wise: Let the authority and rule be reserved unto thine husband: and be thou an example to all thine house/ what soveraynetie they owen unto him: Do thou prove him to be lord by thine obedience/ and make him great with thine humility: For the more honour thou givest unto him/ the more honourable thou shalt be thyself. For as the Apostle say/ the heed of a woman is the man. Now the whole body can no where have more honour/ than of the heed/ this saith saint Hieronyme. But foolish women do not see/ how sore they dishonest themself/ that take the sovereignty of their husbands: of whom all their honour must come: And so in seeking for honour/ they lose it: For if the husband lack honour/ the wife must needs go without it: Neither kindred/ riches/ nor wealth can a veil her. For who will give any honour to that man/ whom he seeth mastered by a woman. And again/ if thy husband be honourable/ be thou never so low of birth/ never so pour/ never so uncomely of face/ yet canst thou not lack honour: for neither beauty/ kindred/ nor riches made Orestilla honourable/ after she was once married to ungracious Catiline: nor poverty letted not Salonia to be honoured of the romans/ which was wife unto the wise Cato. But now that thou mayst better obey thy husband/ and do all things after his mind/ fyrste thou must learn all his manners/ and consider well his dispositions and state: For there be many kinds of husband's/ and all aught to be loved/ honoured/ and worshipped/ & obeyed/ but all must not be entreated under one manner: For husbands must be handled/ as Terence speaketh/ after th'opinion of Plato/ saying: Man's life is as it were a game at the tables: For if that chance of the dice/ that is not for them/ it must be amended by crafty playing: like wise in husband's/ if thou have one after thine appetite/ thou mayst be glad/ and he is to be honoured/ & obeyed: but if he be ill/ either found some craft to make him good/ or at that jest wise better to deal with. Now thy husband shall be either fortunate or infortunate: Fortune I call them that have goodness either of mind or of body/ or external: Infortunate I call those/ that lack any of these three: they that be fortunate/ do easily content their wifes minds: and those that be infortunate must have deliberation taken about them: how be it/ I would they should rather set their love on the husband himself/ than on his fortunes/ or else they shall love both weakly & more unstedfastly: and if fortune once flee away/ as she is wavering and inconstant/ she carrieth away the love to gether with her. Nor let them not love goodly men for their beauty/ nor rich men for their money/ nor men of great authority for their honour: for if they do so/ than shall they hate the sekely/ the pour/ and those that bear no rule. If thou have a learned husband/ learn good holy lessons of him: if he be virtuous/ do after him: but if he be infortunate/ call unto remembrance the saying of Pompeius the great/ a very noble and a wise man/ which when he was over comen of julius Cesar/ and came unto the isle of Lesbo to receive his wife/ and I'll away with her/ she sing her husband beaten and overcomen/ fallen unto the ground half deed for sorrow/ to see her husband have such a fall: whom Pompeius lifting up in his arms from the ground/ and revied again/ spoke unto her in this manner: My dear wife Cornelia/ most sweet unto me of all things/ I wonder of the so noble a woman to be over comen in such manner at the fyrste stroke of Fortune: now thou hast an occasion to obtain immortal honore: For as for eloquence/ or learning in the law/ or feats of war are no matters for women to win worship by/ her virtue shall only appear if her husband be cast in adversity/ whom if she love and worship/ nor loath his misery/ but entreat/ as is becoming to do her husband/ the world shall talk good of her perpetually. Wherefore it shall be greater honour to the to love Pompeius thus over thrown/ than when he was the prince of all the Romans/ and governor of the Senate/ and lord of kings. For as for these things every woman/ be she never so ungracious/ can love well enough/ but to favour and love him that is in adversity/ there is the poynt of a good woman. Therefore that I am thus overcome thou oughtest to love/ as an occasion to show thy goodness. Wherefore if thou weep and wail for any thing as long as I live/ thou showest thyself to love that/ which thou lackest and hast lost: and not to mourn for me that am a live. These and such other words he spoke unto his wife at that time: which saying every good woman shall ponder & consider in her mind: nor vex herself/ if she chance upon an infortunate husband: neither hate nor despise him therefore: but rather contrary/ she aught/ if he be pour/ to comfort him/ and advertise him to call unto remembrance/ that virtue is the chief riches: and help him with such honest crafts as she knoweth shall please him: and such as her acqueintance & friends shall alow: and as is becoming for a virtuous & an honest woman. But beware thou fall not in to such a wicked mind/ to will him for lucre of money to occupy any unhonest crafts/ or to do any unhappy deeds/ that thou mayst live more delicately/ or more wealthily/ or go more gaily & gorgeously arrayed/ or dwell in more goodly housing: and at few words/ compel not him to use any filthy occupation or drogery for thy welfare/ nor to sweet & to toil/ that thou mayst lie at ease: For it were better for the to eat brown bread & drink clay & miry water/ than cause thy husband to fall unto any slubbery work/ or stinking occupation/ & exceeding labour/ for to escape thy scolding & chiding at home. For the husband is his own ruler/ and his wifes lord/ and not her subject/ neither the wife ought to crave any more of her husband/ than she seeth she may obtain with his heart and good will: wherein/ many women do a miss/ which with their ungoodly crying and unreasonable calling/ craving/ and dulling upon them/ driveth them to seek unleeful means of living/ and to do ungracious deeds/ to bear out with all their gluttony & vain pride: And some be so out of all good reason/ and contrary to all good virtues of their husband's/ that they spend out at large their substance & living. Which vice is the fouler/ by cause that woman kind pretendeth more virtue and devotion naturally than the mankind doth: if that she should forget herself/ and cast away all holiness for the love of money/ and such wives before rebuked in holy scripture/ under the persons of the wives of job and Thoby: Which casted folyshly in their husbands teeth/ that their virtues & holy living was the cause of their adversity: wherein they shown great wickedness/ and not only folly: which did not believe that the riches of virtue was fare greater/ or that it stood in our lord's power to make most rich and wealthy with in a moment/ who so ever pleased him. What needeth a man any other tyrants to his martyrdom/ than wives of such disposition/ which pursue their husbands for their good devotion/ being themself without all devotion/ none otherwise/ than Nero pursued the apostles/ or Domician/ Maximine/ Detius/ or Dioclectan did pursue other christian folks in their time? And I suppose that this wife of job was left him to make his adversity more painful/ and to oppress him the sorer with her mischievous tongue. O cursed and wicked woman/ that rebukest thy husband for his goodness/ which thing the peril himself dourste never do/ for he destroyed all the goods of job/ stowe his servants/ rid up his children out of the world/ and filled him full of galls and scabs: yet did he never rebuke him/ for continuing still in his good mind: but his wife rebukedde him therefore/ that a man might see how much she was more bold than the peril. But let the wife trouble never so much/ the husband ought to be as glad thereof/ as were the apostles/ that they were reckoned worthy to be put to rebuke for the name of our lord jesus: but thou good daughter/ that wilt do well/ shalt not withdraw thine husband from goodness/ but rather exhort him unto virtue/ though thou shouldst be sure to lees all thy goods. Therefore/ that thou mayst obtain the thing/ which saint Paul speaketh of/ saying: If the husband be an infidel/ he shall be sanctified by his wives say/ remember also the words of our lord/ that there is no body that refuseth any thing in this world for Christis sake/ but he shall have moche more for it: both in this world and in an other. Fyrst these riches be sure and certain/ which are kept safr from all chaunses/ neither wasted within/ as metals be by rust & clothing by moughtes/ nor without as stolen by thiefs. And also the prophet in the psalm saith: that he hath learned by long use and by good experience/ that never good man was yet destitute/ nor any of his children lacked food. And we have as it were an obligation of our lord in the gospel/ that we shall trust well on his benignity. And understand that our father in heaven will found us all thyng/ that we shall need/ if we seek for his kingdom/ and the justice thereof. Wherefore if thine husband be foul/ yet love his heart and mind/ where unto thou art married in deed. And if thine husband be sick/ than must thou play the true wife/ comfort him/ nourish him/ and make as much of him/ as though he were never so whole and so strong/ and so shall he be the less pained/ if he seethe/ as it were/ take pain with him: and in a manner translate and chifte part of his sickness unto thyself. For she is no good wife/ that is merry when her husband is sorry: or whole and lusty/ when he is sick and heavy: bide thou still by his beddis side/ and lighten his dolour sometime with comfortable words/ sometime with gentle fomentations. Touche thou his wounds thyself/ touch thou his sore and painful body with thine own hands. Do thou both cover and uncover him thine own self: take and bear away the chamber vessel with his water thyself. Nor aborre not these services: nor put them not unto thy servants/ which will go more slowly about them/ because they love him not so moche. And when the patient perceiveth himself not loved/ his sickness increaseth. Now than should a man call those wives good and virtuous women/ that be so careless in their husband's sickness/ that they can be well enough content with such sleight services as her servants do about him. And some there be/ that will nothing let their accustomed stations/ and feastynge/ and visetting their gossips/ nor break any of their haunted pleasures/ though their husbands lie shut up sick at home/ but that is no wedlock/ but rather a point of concubines/ or commen harlots: which lie with men for their wages. Wherefore should I be ashamed to name that/ which the ungracious women shame not to do. For if thou think it maketh no force/ nor order thyself other wise in thine husband's sickness/ than if it were but thy neighbour/ thou art a fool to look after/ that I should name the for a wife/ when thou useste no wives gyse. For wouldst thou I should name the for a wife/ when thou usest no wives manners? For should I call him a weaver that never learned to wove/ nor to draw the woffe/ nor to cast the shuttyll/ nor strike the web with the slay?  
Though that virtue by hit self can not fail to come to light/ and shineth well mough in the dark by the brightness of hit self/ not withstanding/ as moche as lieth in me/ I will not suffer/ but that that I have seen myself/ & many more know as well as I/ I will declare/ that both they that now be/ and they that shall come here after/ may know it. Clare the wife of barnard Valdaure/ a fair and a goodly maid/ when she was fyrste married at Bruges/ and brought to bed unto her husband/ which was xlvi year of age/ the fyrste night saw his legs rolled and wrapped with clouts/ and found that she had chanced on a sore and a sekely husband: yet for all that/ she loathed him never the more/ nor began not to hate him/ whom yet she had no space to love. Nat long after that/ the foresaid Valdaure fell in to a great sickness/ in so much/ that all physicians despaired his life: than she and her mother gave such diligence unto the seek man/ that of two weeks continually to gether/ neither of them once put of their clothes/ except it were to change their smocks: nor rested in the night passed one hour/ or three at the most/ and that but in their clothes. The root of the disease was that we call the french pocks/ a wondrous sore/ and contagious sickness/ physicians counseled her/ not to touch him so/ nor come so near him: & the same her friends counseled her. And her companions & gossyppis said: it was sinfully done/ to vex the man in the world/ or keep him longer on live with his sickness/ & bade her provide some good thing for the soul/ as for the body care no more/ but how it might be buried: with which saying she was never a whytte abashed/ but very diligently procured both such as was for the wealth of his soul/ and prepared wholesome meats for his body: and gave great intendaunce about him/ often changing his sheets/ & his clouts/ because he had an exceeding lax/ and matter/ and filth ran out of diverse parts of his body: Wherewith she was so busyed/ that the most part of the day she never rested/ but ram up and down all the day long. So at the laste by the good means of his wife/ Valdaure escaped the great ieoperdye/ that both the physicians/ and all other men sweared/ his wife had plucked him from death by strong hand. And some tested more merrily than becometh christian folk's/ and said/ that god had purposed to have slain Valdaure/ but his wife would not let him go out of her hands. After that/ by the reason of an hot humour running from his heed/ the grystle within his nose began for to canker: Wherefore the physicians had given him a powder/ which must be blown in with a pen or a read in to his nose/ which service when every man abhorred/ because of the tedious savour/ his wife refused not to do it. Also within a while his cheeks & his chin broke out of scabs/ weals/ and of scales/ that no barber/ neither well could/ nor gladly would shave him: than his wife with a pair of scyssours/ found the means to clip his berde wondrous properly. Straight after he fell in to an other long disease/ which lasted near vij year: where she never being weary/ with continual diligence and labour about him/ prepared his meat/ and every day did salve and bind his sore and stinking legs and rounning of matter so handsomely/ that thou wouldst say/ if thou hadst seen her/ that she had handled musk/ and not such stynking gear. And did all this her own self with all other business/ that was for to do about him: and yet had she in her house three maids and a daughter of her own of good age. Moreover when the air of him & breath was such/ that no man might abide near by ten passes: she would swear that she thought it marvellous sweet: And once she was very angry with me/ because I said it stank/ for she said/ it seemed unto her/ like the savour of ripe and sweet fruit. Moreover/ when there was required great cost daily in the house/ to help and nourish the man oppressed with so many sicknesses/ nor had neither rents nor other profittis' coming in/ she spoilt herself of all her rings/ chaynis/ broochs/ and clothes lest he should lack aught during his sickness: she was content as for herself with any fare/ so that her husband might have that should do his painful body good/ so he by the means of his wife/ with that doleful body/ more like unto a grave/ than a body/ continued ten year from the beginning of his sickness/ in the which space she had two children by him/ and uj before. For she was married twenty year in the whole: and yet was she never infected/ nor ones touched with the contagious scab/ neither she/ nor yet none of her children/ but had all their bodies both whole and clean. Whereby a man may clearly perceive/ how moche their holiness and virtue is worth/ that love their husbands with all their hearts as duty is/ which doubtless god will never leave unrewarded. So at the last this foresaid man died sick and old/ and passed out of his continual pain. For whose departing this same Clara his wife made such sorrow/ that all that ever known her/ say/ they never saw woman make such sorrow for her husband/ that were both young/ whole/ fair/ lusty/ and rich: and when diverse came to her/ not for to comfort her/ but rather to show her/ that they were glad for her sake/ that he was gone she aborted/ and in a manner cursed them for their labour/ wishing many times that she might have him again if it were possible/ how so ever he were/ and when she was of lusty age/ after his death/ yet she would never marry/ saying: she should never meet with any that she could like so well/ I will not rehearse here her great chastity & holiness of living. For I speak but of the love of a good wife: which never lightly goeth alone/ but ever coupled/ & companyed with all other virtues. Who seeth not now that she did not marry Valdaures' body/ but his heart/ or else reckoned his body her own body? Beside that/ she keepeth still all commandments of her husband/ as reverently as he were yet a live/ and doth many things as she had hard him speak in his life/ saying/ this mine husband would have commanded and bid den do. O Euryppides/ if thou hadst had such a wife/ thou wouldst have praised all women as fast as thou haste dispraised them. Or if king Agamemnon had had such a queen/ she would have tarried many years for his returning from the sige of Troy. These examples ought not to be kept unshewed/ to remember wives of their duty/ sing that less matters be put in memory & writing. But these be but of folks of low degree/ will some gentle women say. Fyrste to make answer thereto: Clara Valdaure was not of the lowest degree/ and beside that young/ and tender/ and fair/ and had many servants/ unto whom she might have deputed all her business/ if it had pleased her. And there be many noble women that do the same/ whom I can not rehearse all/ both now a live and that hath been in times passed. But this world of ours keepeth in use only the vices of the old worlds afore. Art thou more noble than the wife of Themistocles/ which was prince of Athenes/ and also of all Grece: and yet she served her husband herself always in his sickness? Art thou more noble thanne Stratonica/ wife unto king Deiotarus/ which when her husband was sick/ and an aged man/ was both his cook/ his physician/ and his surgeon? Or art thou more noble thanne that queen of England/ which sucked her husband's wound? All the noble women of Rome/ used nor would never suffer any other to touch their husbands when they were sick/ but themself: whose examples there is none now a days to good to take heed of. For answer me thou woman/ that thinkest the better than the romans/ of whose blood who so ever was descended/ was had in honour through all the world: how be it the very nobylite is not to be counted by blood and riches/ the which rather standeth in noble acts and virtue: and thou with all thy gentry shall lie unknown: when all the world perpetually shall talk of them. Therefore boast not thou thy noble birth/ whom either none or else very few shall know/ either in thy life or after thy death. But peradventure thou wouldst say/ I brought goods & money moughe to make me noble with. O thou filthy and beastylly woman/ that weenest thyself to be a wife/ because thou haste a man dying by thy side/ weenest thou that wedlock standeth in that? Thou breakest the laws of god and Nature. For if thou wouldst tooth thine own body/ being diseased/ and look upon thy sores and handle them/ thou oughtest not to refuse to do the same unto thine husband/ seeing that ye be both as one person. Therefore where is that same inseparate mate/ which thou pretendest/ if thou start from him/ when thou shouldst abide most near? Wherefore understand/ that thou dost not thy duty/ neither to thy brother borne of one woman with thee/ nor thy father/ that begotten thee/ neither thy mother/ that bare the. Wherefore if thou be ashamed of that/ thou mayst like wise be ashamed of that thou dost unto thy husband: Whom thou oughtest to regard more than them all. And many leave their mother's dying sick/ nor love any body but themselves/ which were worthy to be loved of no body else/ and no more be they in deed. How often have we seen bestis with out reason/ ruled only by nature/ one cherish another/ and the female lick the sores of the male/ as kyene/ and dog's/ lion's/ bears/ and all other both wild and came? And thou that art a woman/ having reason beside thy nature/ which is more excellent than all theirs/ can not found in thin heart either to touch or to see thine husband's sotes/ when thou hast stomach enough to handle the biles and scabs of thy concubine: wherewith many hath been taken/ that a man may well know the not nature but their own ungraciousness so doth move them. Now to show further of my matter/ if thy husband were ill/ yet oughtest thou to suffce him/ nor strive with him/ by shrewdenes/ least thou never have end of sorrow and mischief: but when he is more pacified/ than give him warning by curtese and gentle means to amend his living. And if he will do after thy saying/ than shalt thou profit both him and thyself: but if he begin to wax angry/ strive not with him/ thou hast done thy duty: Therefore let him along and suffer him/ and thou shalt have not only great commendation afore men/ but also great merit afore god. And if he by unthrifty means of himself moved and hastiness strike or beat thee/ think it is the correction of god/ and that it chanceth the as a punishment for thy sins. And thou shalt be happy/ if thou mayst so with a little pain in this life/ buy out the great pains of an other world. How be it there be but very few good & wise wives/ whom their husbands will beat/ be they never so unhappy men. Also some husbands there be foolish & witless/ whom a good wife will handle wisely enough/ and neither provoke them to anger/ nor take from them the honour belonging to the man: but being him in good hope/ that all thing shallbe done after his will. And for his profit shall rule him well enough by wisdom/ as it were a wild beast tamed: and in all points shall handle him in like manner as many mothers do their children in like case/ which have most compassion of them/ that be in most misery: of which compassion comes love and favour. Wherefore they love and cherish more them that be feeble/ maimed/ foolish/ ill favoured/ and sekely/ than them that be strong/ whole/ wise/ fair/ and lusty. I will not rehearse all other infortunes/ I will give a general precept of all at ones. If thou be once married unto him: and god/ the church/ thy father and mother/ have given him to be thy husband and thy lord/ thou must suffer him/ sing thou canst not change him/ and love him/ worship and honore him: if thou wilt not for his own sake/ at the least wise for their sakes/ that have given him unto thee: and for the promise that thou hast made him/ as many other do love them that be worthy no love/ only for their friends sakes/ which hath committed them unto their trust. And many do because of their promise/ things which else they would not. Therefore give thy diligence both to seem to do/ and to do in deed/ that which thou must needs do/ be thou never so loath: & so shall all those things be light and pleasant unto thee: which if thou be loath to do/ it shall be grevous & painful. Now I perceive that some put doubts/ how fare they ought to obey their husbands: verily in all thynges that be either honest/ or without vice/ there is no doubt but a woman ought to obey her husband's commandment/ as a divine law. For the husband beareth the room of god here in earth unto his wife/ and presenteth his person. Therefore if there be any thing/ that the wife would give unto god/ she neither ought nor may do it without her husband's licence. For what may a woman reckon to be more her own/ than her body and mind? And yet saith saint Paul/ that the woman hath no power of her own body/ neither she can not a vow chastity unto god/ her husband either not willing/ or not knowing. Wherefore if thine husband would have the other wise occupied/ thou mayst not only not go forth to dance or see plays/ or go to feastis/ and pass time with gossips/ which be points of common harlots: but thou mayst not as much as go pray or walk about to churches/ without his leave: or else be thou sure/ that neither thy prayer is pleasant unto god/ nor thou shalt not found god in the church. God would that thou pray and go to the church/ but that is/ when thou hast done thine husband's business at home/ and he hath none other labour to set the about. And these be the points of wedlock/ which god liketh beast in a married woman. For in his gospel/ he biddeth a man be at one with his friend/ or he come near his altar: how moche more than/ would he have the to be at one with thine husband/ which fare passeth any friend? Whereto ghost thou to mass or churches/ when thine husband commandeth other wise/ either by words expressedlye/ or by continuance preveyly? Weenest thou to found god in the church when thou leavest thine husbade at home either sick or hungry? Thou mayst found all hallows about his bed/ both altars/ god/ peace/ concord/ and charity/ and specially where the man and wife be coupled with these things. Thou shalt soon make god thy friend/ if thou make thine husband thy friend afore. God needeth not moche of our service. But virtuous living/ and high honour/ them he reserveth unto himself/ other things to be kept in the world/ as love and concord. And that is the cause why he rehearseth ●o oft charity in his gospel/ and saith/ he giveth ●is kingdom unto those/ that have used charity unto folks in this world: and casteth out from the inheritance of heaven/ that hath been envious and malytious against their even christian. For thou shalt easily make god thy friend/ if thou reconcile thine even Christian unto the before. Neither there is any way more ready unto god's favour/ than fyrste to obtain favour of thine even Christian. Therefore let a woman think that she doth a great sacrifice/ when she serveth her husband: and think that she visetteth churches devoutly/ if she be diligent about her husband's bed. But there be some women/ that if their husband were never so sick/ yet would they never let their walking of their stations to churches about/ and that more for their pleasure/ than devotion to god ward. But where to should we talk of them? Saint Paul writing unto Tymothe speaketh of woman's duty in this wise: Let the woman learn with all obedience/ keeping silence. For I will not have the woman to be a teacher/ nor to rule her husband/ but keep silence. Also writing unto the Corinthies/ he say: Let your women not speak in the church/ but if they list learn aught/ that they be in doubt of/ ask their husbands at home. Which law in mine opinion meaneth none other thing/ but that the woman ought to learn of her husband/ and in such things as she standeth in doubt of/ to follow his mind/ and believe as he doth: and if the husband do wrong/ himself shall bear all the blame/ the wife shallbe out of fault: except it be so manifest that she may perceive the fault herself plainly mough/ or else be taught other wise of such as the husband himself might well enough learn.  
For those things that be against the laws of god/ she ought not to do though her husband command her never so moche. For she must a knowledge one for better than her husband and have more in price/ that is Christ. The man is heed of the woman/ but christ is heed of the man. Many holy women of our faith have been sore punished of their husband's/ for following Christ is precepts against their will. And yet the apostle Paul command that he wife not to depart from her husband without his leave/ be he never so ungracious. So great be the bonds of wedlock/ that the Christian might not depart from the hethens without leave. What than ought we to suppose/ where both be Christened/ and both good? Aristotel saith: A good woman ought to take the manners of her husband/ as a law and rule of her living/ given her by god by the couping of matrimony. And it becometh her to accord with her husband and serve him/ not only in prosperity/ but also in adversity. If he lack goods/ or be sick of his body/ or out of his mind/ let her suffer and obey him/ except it be some uncleanly thing/ or uncommelye. Nor let her not bear long in mind/ if her husband offend her/ by reason of distress of his mind: but lay the cause in his disease and ignorance. For the more patiently she useth him in these points/ the more thank shall he give her/ when he is amended. And if there be any uncommely thing commanded her by him/ which she hath not done/ he shall consider that better after his amending. Wherefore a woman ought to abstain from ill/ but in all good things/ to obey none other wise/ than though she had been bought in to the house as a bond and hand maid. And in deed she is bought with a great price/ that is to say fellowship of life/ and procreation of children/ which/ nothing can be greater nor holier. Moreover if she had had a wealthy husband/ than could not her goodness been so much known. For it is but a small act to handle prosperity well. How be it to suffer adversity patiently is counted a great thing. For in great adversities and harms not to be in extreme despair/ is a point of a noble stomach. Therefore she had need to pray/ that no harm bechance her husband. But if any adversity fall/ than let her consider/ that she shall win great worship there by/ if she behave herself well. And let her remember/ that neither queen Alcestis should have had so great honour/ nor queen Penolepe so great praise/ if they had lived in prosperity with their husbands. For by the adversity of king Admetus and Ulysses caused them eternal memory. For in thadversities of their husbands they obtained and that well worthy/ eternal glory/ for keeping faith and truth toward their husbands. For women will take no part of adversity/ except it be such as be wondrous good. Wherefore to conclude/ it is becoming for the wife to have her husband in honour/ and not despise him. These be Aristotle's words.   

Of the concord of married couples. The .v. chapter.  
HIt were an infinite thing/ nor the tale should come unto any end/ to rehearse the goodness of concord: and how all thing in the world/ and also the world itself/ standeth to gether by unity and concord: but our purpose is to speak of wedlock: in which I say/ the greatest quietness and most part of pleasure is concord/ and the greatest trouble and most part of misery in it is discord. They that were of Pythagoras discipline/ among all the precepts of Pythagoras/ they kept these rules/ and most/ and oftest used them. That languishenes should be voided and put from the body/ folly and lewdness from the mind/ ryotte from the bealye/ and sedition out of the cite/ and discord out of the house/ and finally intemperance out of all things. Ulysses' in Homer wisheth for an husband/ a house/ and concord unto Nausicaa the daughter of king Alcynous: which is the greatest treasure and most to be desired that can be. For when the wife and husband live peaceably to gether/ they cause moche sorrow unto their enemy's/ moche joy unto their friends/ and most of all unto themselves. Thus he said. How happy a marriage suppose we that Albutius had/ which lived with his wife Terrentiana without any displeasure xxv year: And yet more fortunate was Publius Ceter/ that lived with Ennia his wife xliiii year without any grudging or complaint. For of discord/ comes debate/ brawling/ chiding/ & fighting. And women be full of whining for the most part/ and ill to entreat: and oft times when they have chiden their husbands for a light matter/ it cometh at laste unto great disturbance. Nor there is nothing that so soon casteth the mind of the husband from his wife/ as doth moche scolding/ and chiding/ and her mischievous tongue/ which Solomon likeneth unto a dropping and raining house roof in the winter/ because that both driveth the man forth at the door. And the foresaid Solomon saith/ that it is better to dwell in a desert and desolate country/ than in house with a chiding and an angry wife. And a few which be intolerable/ give this benefit unto the whole kind/ that none seemeth good to deal with all: and here of cometh this saying: who so hath no strife hath no wife/ as who say/ he that hath a wife hath strife. And that thing causeth many/ that be quietly disposed never to marry. And therefore many things were written in old time in the rebuke of woman kind/ and divorses sought out and sharply executed. And now among christian men those things before missed of many/ and desired after. For they say their wines would be better/ if they known they might be put away except they were gentle. In which opinion after my mind either the men be deceived/ or the women be stark follies: which do not consider/ that they had need to be the more obedient unto their husband's/ that they might live the more merrily with them/ from whom they can by no means be departed: lest they turn perpetual necessity in to misery/ which they can never do away. For it resteth moche in the wives hands to keep rest and quietness in the house. For the man is not so ireful as the woman. And that is not in mankind only/ but also in all kinds of beast/ as Aristotle say. For the males/ because they have more bold stomaches/ & are more lusty of courage/ therefore be they more simple & less noisome/ for they have the more noble minds. And the females contrary be more malicius/ and more set to do harm, wherefore the women will be taken with light suspiciousnes/ & oft complain and vex their husband's/ and anger them with peevish puling: but the man is easier to reconcile than the woman. Like wise as of men he/ whose is most like stomached unto a woman/ nor lusty coraged/ will remember injury/ longest/ and seek for vengeance the most violently/ nor can be content with a mean revengeance. There was in old time in Rome a chapel of a certain god's/ in which if any disturbance had been between the husband and the wife at home/ they spoke certain words what they list/ and were agreed again. And this gods was named Diciplaca/ that is to say/ please husband▪ which name showeth that the husband ought not to study to please the wife/ but the wife to please her husband. And though the beast part of these that I have spoken pertain unto concord/ yet will I bring some things more near unto that purpose. One the most chief and especial help unto concord is if the wife love her husband. For this is the nature of love to get love again: nor let not some wonder so moche as they do/ why their husband's love them not/ seeing they love not them/ but look well lest they love not their husbands so much as they make semblance. Let them love their husbands in deed/ and they shallbe loved of them again. For feigned and counterfeited love both showeth hit self now and then/ and hath not the very strength and virtue that the faithful love hath. More over if the wife and husband love together/ they shall both will and nylle one thing/ which is the very & true love. For there can never be discord nor debate between those/ in whom is one heart/ not desiring contrary thing. And one mind/ not of contrary opinion. My mother Blaunche/ when she had be xu year married unto my father/ I could never see her strive with my father. There were ii sayings that she had ever in her mouth/ as proverbs. When she would say she be leve well any thing/ than used she to say/ even as though Lodowyke Viues had spoken it. When she would say that she would any thing/ she used to say/ even as though Lodowyke Viues would hit. I have hard my father say many times/ but specially ones/ when one told him of a saying of Scipio African the younger/ or else of Pomponius Atticus/ and I ween it were the saying of them both/ that they never made agreement with their mother's/ nor I with my wife said he/ which is a greater thing. When other/ that hard this saying/ wondered upon it/ and the concord of Viues and Blanch was taken up and used in a manner for a proverb/ he was wont to answer like as Scipio was/ which said he never made a grement with his mother because he never made debate with her. But it is not to be moche talked in a book made for an other purpose/ of my most holy mother: whom I doubt not now to have in heaven the fruit and reward of her holy and pure living. Moreover/ because I have purposed to make a several book of her acts and her life. And many women that love indiscretelye break concord at ones. Therefore must their digression be helped forth with some teaching/ and their fersenes abated. And that with this one thing/ if they stay their mind and fantasies/ which soon carrieth the feeble reason of women away with them. Therefore a woman should have great demureness and soberness in her mind/ and show it with her deeds. And often I warn her/ that she do nothing for to seem and for a countenance: For that is a thing of small value or none. But as she would seem to be such/ let her be in deed: and than shall she the more truly appear. Let her ween never to deceive any body by cloaking and dissimulation. For men be not such stocks nor stones/ that they can not know a counterfeited thing from a thing in deed. And though they deceive folks that look upon them/ yet can they not deceive nature/ which hath not given like virtue unto things counter feted as true in deed. Let them make proof in themself. Let them consider/ whether they thynke them honest and sad that make countenance of honesty/ having none at all or not: and whether they love again such as make semblance as though they loved them and do not in deed. Hit were good for a wife to use that counsel/ that Horace the wise poet giveth unto Lollius/ how to use his friend/ vydding him apply himself unto his friends appetite. If he list hunt saith he/ do thou not sit to make verses/ but cast up thy muses/ and follow the hearses carrying the nets/ & lead forth dogs. Amphion and zetus were brethren and twins borne of Anthiopia/ the one was very counning in harping/ tother rude and unlerned. Now when the sound of the harp pleased not zetus/ and like to depart company betwixt the two brethren/ Amphion therefore laid down his harp: and so let the wife order ber self after her husband's manners/ and pleasure/ jest he hate and set nought by her. We read in histories/ that Andromacha Hector's wife gave hay & ootes unto his horses with her own hands/ because she saw what delight her husband had in them/ and kept them for war/ as diligently as could be. And Cecilius Plinius showeth in many pistelles that he loved his wife most dearly/ in which pistols there is one written unto Hispula his wives awnt/ which had brought her up/ where he giveth her great thankes/ that she so taught her and brought up/ when she was a child: and also shown the cause why he loved his wife so well/ writing of his wife in this wise: She loveth me/ which is a sign of chastity. And more over she is greatly given unto learning which fantasy she hath taken by the love she hath unto me. She hath my books/ and readeth/ and learneth them without book: & whanso ever I shall plead/ she is wonders careful: and when I have done marvelous joyful. She sets folks to watch/ how I am liked of the people/ what countenance/ what noise I cause them to make/ what judgement I get in the end. And when so ever I rehearse a lectoure/ she getteth her nexte unto me/ separate from the other hearers with a veil/ and harkeneth most diligently for my praises. She singeth my verses/ and playeth them on the lute. None other master teacheth her/ but the love she hath unto me/ which is the best school master of all. This writeth Plinius. A late when I was at Paris and talked with Guilielmus Budeus at his own house/ and his wife come buy/ where as we walked/ a goodly person and a fair/ as a man should look upon/ which as I could dame by her comely manner and countenance/ me thought should be both a prudent and virtuous huswife. So she after she had salved her husband/ with such reverence as a good woman should/ and had welcomed me courteously and honourably/ I asked him if she were his wife/ yes forsooth say he/ this is my wife/ which so diligently followeth my pleasure/ that she intreateth my books no worse than her own children/ because she seeth me love study so well. In which thing me think her worthy more praise than was Plinius wife: in as much as she was learned herself/ and this is not. Now how moche more honestly doth she/ than such as draw their husbands from study/ and counsel them to luker/ play/ or other pleasures/ that they may obtain part themself/ either of lucre/ play/ or volupties/ because they can get no part of their study. And the fools know not how moche more sure and very pleasure it were/ to have a wise man than a rich or voluptuous. Moreover they should live a great deal more quietly with wife men than with ignorant fools/ that never had set the bridle of reason to rule their fantasies withal/ which be for the more part carried quite away with such motions as come in their minds. Nor she should loath in her husband neither study nor any thing else/ either by words/ countenance/ or gesture/ or any manner of signs: she shall love all thing in him/ have all thing in reverence/ and set great store by it/ what so ever he doth/ assent all thing unto him/ and believe what so ener he saith/ though he told that neither were true/ nor like to be/ nor presume above her husband in any manner thing she shall reckon him her father/ her lord/ her elder/ her better. This shall she both knowledge in deed/ and make semblance of. For how can any love or friendship stand/ if thou being rich despise him pour: or fair thyself/ loath him being foul: or thyself of great blood/ disdain him as of low birth? iwenal saith/ there is nothing more intolerable than a rich wife. Saint Hieronyme saith the same/ writing against jovyntane. And theophra saith/ it is a tourment to suffer a rich wife: but I can not believe that/ except they say/ if she be ill and lewd with all. For what a lewdness is it/ not to consider how vain a thing that money is? for it is the vilest of all thing that men be proud of. But many light and frail minds will rise a loft with a little wound. Ah fool/ doth not wedlock make all thing comen? For if that friendship make all thing comen/ how moche more doth marriage make comen not only their money/ but also friends/ kinsfolk and all things else? Wherefore the Rhomayns as plutarch say/ commanded in their laws/ that the husband and wife should give nothing one unto a nother/ because that neither should reckon any thing privately their own. In a good comen weal Plato saith/ that these words/ mine and thine/ should be put away. Than moche more in a good house hold/ which is than the beast & most perfect/ thereto most welthfull/ when there is as one body under one heed. For if it have many heads or many body's/ it is like a monster. Moreover all the husbands and after the similitude of Plutarch/ though there be more water than wine in the cup/ yet is all the mixture called wine/ so though the woman bring never so much with her/ and the man never so little/ yet all is his. For he must needs have all that the woman hath/ that hath herself & is her lord. And thou mayst hear our lord say to thee: Woman thou shalt be in the rule of thy husband: and he shall have the master on the. Nor he is to be despised for his favour. For thou haste favour/ & he hath thee/ with thy favour. I will not dispute/ how slender a thing beautte is/ which standeth but only in men's opinions. For she that is fair in one man's sight/ is foul in another's. How frail/ and unto how many jeopardies endangered/ how fleting/ and how unstable a thing is beauty/ when one agewe/ one wart/ or one hair may of the most goodly make the most loathsome? And in men no body desireth such grace of fairness: but they think in a woman very comely: and yet shalt thou read in the wise kings saying: favour is a deceitful thing/ and beauty is vain: But the woman that dreadeth god/ she shallbe praised. Finally/ sing that ye be one flesh/ or rather one person both thou and thy husband/ than can he never be foul that hath a fair wife. And if thou wilt not suppose neither the wife nor the husband to be fair/ virtue alone is both beauty & nobleness. I will let pass here/ how foolish a thing it is/ that they call nobleness. Whose opinion and estimation standeth in the comen voice of people/ which is master of all errors. But be thou never so noble/ if thou mary to one unnoble/ thou art made unnobler than he: nor the wife can not be more noble than her husband. For that thing can not be allowed in no kind of beast. The children have the name of the father thorough all the world/ as of the better: and than if thou be very noble/ either must he be made very noble/ or thou unnoble. And in the Civil law the women have their dignity of their husband's/ and not of their father's/ in so much that those that were common of most noble father/ if they married unto one of low degree/ they were not called noble. And that appeared well in the noble women of Rome/ which driven out of the chapel of chastity/ that was ordained for noble women/ one Virginia/ comen of noble parent's/ because she was married unto a man of low birth: & therefore they said she was none of them/ but of the comen rate of people: neither she denied that/ nor was ashamed to be taken for one of the low people/ nor despised the comen people in comparison of the noblies/ nor abashed to be called Virginia Volunnius wife. Also Cornelia/ daughter unto Scipio/ when she was married unto an house/ which was in deed great and famous/ and honourable: How be it/ nothing able to be compared with her father's/ being herself of the best blood in Rome/ and one the most chief of that blood/ daughter of Scipio: which was the conqueror of Africa/ the prince of the Senate/ and all the people of Rome/ and also of all the world most excellent/ though she had to her mother Emylia/ comen of the blood of the Emylians/ the most honourable and famous/ both in Rome/ and all the world: yet she having so great honour both of father's side and of mother's/ had leaver ever be called Cornelia Gracchi/ by her husband's name/ than Cornelia Scipionis. Wherefore some were discontent/ which for honour used to call her Cornelia Scipionis/ by her father's name. Thesia/ sister unto the elder Dionysius the tyrant of Syracuse/ was married to one Philoxenus/ which when he had gone about to do a displeasure unto Dionysius/ and when he was spied was constrained to fie out of Sycille/ this Thesia his wife was sent for by the king her brother/ and rebuked of him/ because she did not discover her husband's flight unto him. Why said she/ weenest thou that I were so vile and abject/ that if I had known of his going/ I would not a gone with all and followed him/ and been rather the wife of Philoxenus the out law in any place in the world/ than king Dionysius sister here at home in my country: And all the Siracusyans had in great reverence this gay and virtuous mind of hers. And when the tyrants were banished/ they both worshipped her in her life/ and honoured after her death. Marry the wife of Maximilian the emperor/ which had by her father of inheritance all Flanders and Pycatdye/ and the people set nought by the simple and soft disposition of Maximilian/ and sewed for all their matters unto Mary his wife/ yet would she never determine nothing without her husband's advice/ whose will she reckoned ever for a law/ though she might well enough have ruled and ordained all as she list/ with his good will: which used to suffer of his mild stomach any thing that she list/ unto his good and prudent wife/ & that in her own goods. So Mary by obeying her husband/ and regarding him so well/ brought him in to great authority/ and made the people more obedient unto them both/ as though their powers were increased and aided either by other. And these duties be in the mind. Now must we bridle the tongue/ which if the mind be well bridled it shall rule it well enough. For the cause why many women be catle of tongue is because they can not rule their minds. For ire occupieth them whole/ and plucketh out of scaam/ nor suffreth any pte of them to rule itself: and therefore have they neither measure nor reason in their chiding and scolding. For they be put beside all reason and discretion/ when the fire hath catched all to gether and made his own: which soon increaseth in soft timber and apt for fire: Whereof cometh raging/ both of stomach and tongue without measure. Which I have oft wondered on and that in very good and honest women/ in whom saving this one vice/ there lacketh neither chastity nor goodness manifold & great virtues. Yet have I missed in them moderation and temperance of ire & language: in so much that I have been ashamed of it/ though none of it hath pertained to me/ but been among those that have been very strangers to me/ at least if one Christian body ought to be a stranger unto an other. Therefore as it is a hard virtue for a woman to temper her tongue/ so verily it is the most goodly virtue that can be long to any. Which thing she shall easily do/ if she abide in her own power/ nor suffer herself to be carried away with her own fantasies/ as it were with storms of wether. And this let her oft call to mind specially/ and purpose while she is safe & in her own power/ that if she chance to fall at words with her husband/ she rebuke not nor dispraise either his kin/ or person/ or conditions/ or his life/ which thing she woteth should greve his stomach. For if he be angered/ with such a thing/ he will both be worse to reconcile/ and after that he is agreed again/ yet as oft as that word cometh unto his remembrance/ he will never look merrily on her/ beside the displeasure that it is to god. For our lord saith in the gospel of Mattheu: who so say unto his brother Racha/ that is to say/ brainless/ shallbe accusable unto the counsel: and he that saith foal/ shall be damnable unto the pit of fire. Now than consider what thou shalt have/ that makest that great railing/ not only on thy brother/ but also thy father/ and as moche as lieth in thee/ on the deputy of god and all thy kin. And if thy husband lay any such thing unto thy charge/ be wise/ that it abide not in thy remembrance/ but suffer it patiently: and when he is comen unto himself again/ thou shalt obtain great thank of him for thy sufferance/ and shalt turn his furious mind unto good: and shalt have him the more gentle afterwards and easier to deal with. Terence/ whose purpose was none other/ but to express the conditions of the world in his comedies/ writeth of a chaste and honest young woman in this wife: She as becometh an honest woman/ shamefast/ sad/ and demure/ suffered all the injures and faults of her husband/ and kept close the displeasures. And for these causes/ the husbands mind turned again unto his wife/ from whose love he abhorred. And that was the counsel of the wife nurse in Seneke the poet/ which she gave unto Octavia the wife of Nero/ saying: vanquish thy cruel husband rather with obedience. Nor let not a woman cast in her husbands teeth any benefit done unto him by her/ which is an unsytting and a displeasant thing/ yea among those that be nothing a kin to gether: and he that casteth his benefit in an other man's teeth/ loseth his thanks that he should have had. For he hath stricken it out of the others haste. Moreover if thou consider well/ there can be no benefit done by the to thyn husband/ to whom thou art bound as much/ as unto thy father or thyself other. Nor any good woman will make moche rehearsal of her kindred or gooddis/ which thing will lightly weary her husband being never so loving. The poet Iwenal saith/ that he had leaver have a power woman and of low birth/ than Cornelia the daughter of Scipio African/ (of whose virtues we have spoken here before) if she be proud and stately of her father's nobleness: For he saith in this wise:  

I had leaver have a power Venusyne  
Than the Cornelia mother unto Gracchis  
If thou bring with thy virtues fine  
Proud looks/ and reckon up triumphis.  
Away with Hannibal I pray thee/ in arms  
Over comen/ and Syphax vanquished/  
And with whole Carthage all to gether flyte.   
The sage man plutarch commandeth/ that in the beginning of marriage all occasions of debate should be eschewed/ when the love is yet not well knit to gether/ and is yet tender and weak/ and easy to break with any little cause/ as a vessel new made will a sunder with a small knock. Nor let her not chide a bed. For where should they lay away their displeasure/ if they make the place troublesome/ and cumbrous with scolding/ which is most meet for love and concord/ and as it were/ corrupteth the medicine/ that the disease of the mind should be helped with?   

How she should live between her husband and herself privately. The uj chapter.  
HIt were not unmeet for this place to rehearse how she ought to behave her in privity and secretly unto her husband/ between him and her. Fyrst let her understand/ that they that were wont to make sacrifice unto juno/ whom they called the ruler and over fear of wedlock/ never offered the gall in sacrifice that they made/ but took it out of the beast/ and cast it away behind the altar/ signifying that there ought to be neither displeasure/ nor any bitterness among married couples. Also they were wont to couple Venus and Mercury to gether in marriage/ as a pleasure and mirth. For the wife should couple and bind her husband unto her every day more and more/ with her gentle and pleasant conditions. For nothing doth more draw and entice unto it/ than doth pleasant conditions and sweet speech. A wise woman should have in mind merry tales/ & histories (how be it yet honest) wherewith she may refresh her husband/ and make him merry/ when he is weary. And also she shall learn precepts of wisdom to exhort him unto virtue/ or draw him from vice with all/ and some sage sentences against the assautes and rages of both fortunes/ both to pluck down her husband's stomach/ if he be proud of prosperity and wealth: and comfort & heart him/ if he be stricken in heavens with adversity. So Placidia daughter unto Theodosius th'emperor/ when her husband Athaulpus the king of the Gothians/ was in purpose to utterly destroy Rome/ and the name of Romans/ with her sweet eloquence and pleasant behaviour/ brought him out of that ungracious purpose/ & saved her country. And again the wife shall make her husband a counsel of all her sorrows and cares: so that they be meet to tell a wise man of. She shall take only for her companion/ and talking fellow/ counsellor/ master/ and lord/ and utter unto him all her thoughts/ and rest in him. For these thynges make love and concord. For lightly we love them/ whom we tell our counsel unto/ and as it were unlade us of our thoughts/ & in whom we trust moche. And lightly folks love them again/ of whom they reckon themselves loved and trusted. A wise woman shall as much as she may/ search diligently whether her husband have any ill susspection there/ whether there be any sparks of anger/ or hate/ or any resydues or steps of them left in his mind/ if there be any such thing/ let her labour to get it out or it grow greater. For these things increase lightly with a little cause. Let her therefore get this out of her husband's mind by gentle means/ and content him again. For unknowing sickness increase and destroy the body sooner/ than those that appear. Let her not strive to pluck it out/ nor handle it hard/ jest she fasten it the more sure in/ when she may better avoid it without any pain/ that is to say/ without complaint/ & without groaning. Nor let her not thynke that either god or man is content with her/ while her husband is displeased with her. Our lord saith in the gospel: If thou come to do thine offering at the alter/ and there remember that any displeasure be yet remaining between thy brother and thee/ lay down thine offering there/ and go be agreed fyrst with thy brother/ and after offer that unto god/ that thou intendest. For thou callest for peace of god in vain/ as long as thy friend is not pleased with thee/ but much more/ if thy husband be not. What so ever is spoken in the chamber & the holy bed of wedlock/ let her take good heed to keep more secret and counsel/ than the sacrifice of Ceres in Elewce was kept/ or mysteries of any other god or gods. For what madness is it to babble out such things/ as aught to be kept so secret. The wise people of Athens/ when they had war with Phylyp king of Macedony/ and had taken letters of his/ sent unto his wife Olempias/ they would not suffer them to be opened and red/ because they reckoned the secrets of wedlock to be/ as they be in deed/ holy/ and to be kept in privity/ nor to be convenient to commyne them abroad/ or to be known of other folks/ than of the wife and her husband. And therefore they sent the letters untouched unto Macedon unto the queen. Wherefore they were worthy to have their wives both to keep faith and counsel with them. Now if they did that unto their enemy armed against them/ how moche more is it for the to do it unto thy husband? Porcia wife unto Brutus proved her own patience with a wound/ whether she could keep counsel of great matters or not. And when she saw she could hide the wound and keep secret/ than was she so bold as to ask of her husband what he studied so carefully upon: And when he had told her how they purposed to flee Cesar/ she kept her as well as any that was of the same counsel. Neither the wife ought only to love her husband herself/ but also to see that she make not other folks to hate him/ or bring him in to any ieꝑdy by causing him to be envied through her means. Nor let not her use her husband to be her page/ and revenge all injures done unto her/ except it be the apparel of chastity/ which is the most precious thing that a woman can have. If any body have spoken words of displeasure or dishonesty unto her/ or done a thyng that may seem to greve her tender mind/ let her not run straight to her husband and kendel his stomach with fiery words/ such as anger is wont to cause. A good woman shall take all such things patiently/ and shall reckon herself safe and sure enough/ as long as her chastity is whole and untouched: which if it be polluted/ there is nothing to be reckoned pure. She shall use in chamber not only chaste behaviour/ but also shamefastness. And let her remember that she is a wife/ in whom plutarch would have both great love and great demureness coupled and joined to gether. They say that the queens of Perseus were wont to keep private and sober feastis with their husband's/ but as for in wanton banquets came none but syngers/ minstrels/ and concubynes/ wedlock was had in such reverence. For as the noble prince was wont to say/ a wife was a name of dignity and not of bodily lust: so the husband is a name of coupling and affinity/ as I have declared. Nor the husbands ought not to give themself unto over moche pleasure/ nor to delight in any company but their wifes/ but our purpose is not here to teach the husbands. How be it/ it is not convenient for them to be masters of wantonness and lechery unto their wives. And let them ever remember this saying of Xystus the philosopher: He is an adulterar with his wife/ who so is over exceeding and over hot a lover. And let him obey the apostle Paul/ saying unto husband's/ that they should have their wife as vessels of generation in holiness/ and not in unleeful concupiscence or immoderate/ as the pagans' do/ that know not god. The spouse in the canticles calleth his spouse sister/ to th'intent to make his love more measurable: but we will return again unto women. Let them not defoil the holy and honest bed of wedlock with filthy and lecherous acts. The chaste wife of Spartan/ when she was asked if she used to go unto her husband/ nay perdie said she/ but he unto me. For the chaste woman never provoked the lust of her husband/ nor used the bodily pleasure/ but for her husband's pleasure. Trebellius Pollio writeth/ that zenobia the queen of Palmyra/ a very well learned and a wise woman/ was of so great chastity/ that she would not lie with her husband/ without she had proved before/ whether she were with child or no. For when she had lain with him she would tarry her time/ to see whether she had conceived: and if she had not/ than was she content to suffer her husbands will again. Who would think/ that this woman had any lust or pleasure in her body? This was a woman worthy to be had in honour and reverence/ which had no more pleasure in her natural parts/ than in her foot or her fynger. She had been worthy to have borne children with outen man's company/ which never desired it/ but only for children: or else to have brought them forth without pain/ which gate them without pleasure. But one of our christian women called Ethelffryda/ a queen of England/ did a great act/ which after she had borne one child/ never lay more with her husband. And yet one Edelthrudis/ a queen of the same country/ passed her: which had had two husband's/ and made them both to keep perpetual chastity. There were also other couples/ that lived to gether without carnal dealing/ as Henricus Bavarus/ the prince of Rome/ and Sinegunda his wife: julianus the martyr/ and Basilia his wife: and in the city of Alexander Chrysanthus/ and Daria his wife: and Amos with his wife. For these holy folks understood well enough/ that thing which is written of wise men/ that the bodily pleasure is unworthy this excellent nature of ours/ which we have of the soul. And therefore every body despiseth it the more/ and casteth it away/ the more that he hath of that excellentness of the soul/ & the nigher that he is to god: and other heavenly minds neither will use this pleasure often/ except it be such as have but beastly/ vile/ and abject minds/ and hath taken moche of vile nature/ and very little of that high & celestial nature. You wives/ when you put of your smokkes/ put upon chamefastnes/ and keep always both day and night both in company of other men and of your husband's/ both in the light & in the dark/ that most honest veil of nature. Let never god/ let never angels/ let never your own conscience espy you bare of the cover of shamefastness. For there is nothing more foul and loathsome than you be/ if you be naked of that Cover. The wise and sad poet Hesiodus would not have women to put of their smokkes in the night/ because the nights be the immortal gods.   

Of jeolosy. The vii chapter.  
CIcero calleth ieolosy/ after th'opinion of the stowicke philosopher's/ a care of a man's mind/ least an other should have aswell as he/ that thing/ which himself would obtain. Hit is called also a fear/ least an other man should have that comen with him that thing/ which he would have to be severally his own. What words so ever they expound it with/ verily it is a sore vexation and agony/ and a very cruel tyrant/ which as long as it raineth and raygeth in the husband's heart/ let the wife never hope to have pease. Hit were better for them both to be dead/ than any of them to fall in to ieolosye/ but specially the man. What pains or tourment can be comparedde: both for him that is vexed with the inquietness of ieolosye/ and him/ of whom the fear is? Thereof riseth groaning/ complaining/ crying/ with hate both of himself and other/ and perpetual suspection of harm/ & chiding/ brawling/ fighting/ yea & also murder. For we have both red and hard tell of many/ that have slain their wifes/ moved only with ieolosy: the which affection doth also rage's wild beast. For Aristotle writeth/ that the lion will all to tear the lions/ if he take her in adultery. And I myself/ with many other more/ have seen the Cock swan kill his hen/ because she followed an other cock. Therefore let the woman labour with all her power/ least this fantasies come upon her husband/ or if it come upon him/ to get him out of it/ and cause him to leave it. And that shall she do only by one means/ that is/ if she neither say nor do/ that her husband may take suspicion of. Saint Paul/ saint Hieronyme/ Aristotle/ and many other great and wise men counsel very well/ that folks neither do ill/ nor any thing that longeth to ill. peradventure thou wilt say/ that this is an hard thing. For who can rule other men's suspeciousnes. Yes/ many ways. Fyrste if thou live chastely/ and that is the readiest way. For time ever bringeth forth the truth/ and time causeth the false hood to fade and vanish away/ and confirmeth and strentheth the troth. If thou be good/ and have a ieolious husband/ yet mayst thou hope that he will put away that unquietness of mind. But and thou be nought/ be sure that that fantasy shall never go from him/ but rather increase daily. Finally/ if thou suffer thy husband's ieolosy guiltless/ thou art happy/ if guilty/ thou art unhappy. Therefore shalt thou both love thine husband/ and labour that he may perceive himself loved: but beware that thou use no feigning nor dissimulation: For than the more craftily that he seeth the dissemble/ the more sore will he hate the. For feigning never lightly cometh to the point that it is purposed: but for the more part clean contrary. I give women often warning/ and oft in deed they need warning/ and moche more the men/ that they deceive not themself/ supposing to be no force/ whether one do a thing in deed or some to do it. For they be but fools and ignorant/ that ween they shall alter the nature of things with coloring and feigning. Let her show herself not only to love no man so well as her husband/ but also to love none other at all but him. If she love any other/ let it be but for her husband's sake: or if she can not love her husband's friends/ yet let her not hate them. For there be many men that can be well content/ and there to very glad/ to have all other things/ in common with their wifes/ except friends. And in the same mind be wives to/ as concerning their maids/ and other women/ that they love. When she is forth a broad/ let her use great demureness/ neither love gladly to keep company/ or common with other women's husbands/ neither with women that have a naughty name/ neither abide the sight of any bawd: as for letters/ let her neither give nor receive/ her husband unknowing. Let her speak but little of other women's husbands/ neither praise their fairness/ or any good property of their person/ neither gladly give an ear unto any that praiseth them/ nor look moche upon them/ neither do any thyng afore them/ that should be occasion to any body to suspect ill. These must I needs say/ because that I would she should not only eschew harm/ but also every thing that beareth the colour of harm. Now will I speak of the woman's ieolosye/ which if she have any/ I will not greatly go about moche remedy/ to get it away/ so it be not to much and to violent/ and trouble peace of all the house/ and vex her husband. For if it were such/ than it were good for to seek remedy. Fyrste and foremost let the woman consider/ that her husband is her lord/ nor that she may do by right all that he may. For the man is not so much bound as the woman to keep chastity/ at jest ways by the laws of the world/ for by god is law both be bound in like. Let her consider that the man liveth more at liberty than the woman/ & hath more to care fore. For she hath nothing to see to but her honesty. Let her stop her ears unto such as tell her ill of her husband/ and think they do it but to pike a thank. Hermyone/ wife unto Cadmus the king of Thebis/ when she had gone from her husband moved by ieolosy/ she complaineth and sorroweth in the tragedy of Euripides the poet/ saying that moche resort of women unto her had undone her/ because she had given lystening and credence unto those sklanderars. Therefore if a woman purpose to forsake her husband for his concubines/ or else for to brawl sore with him/ let her call unto remembrance the words/ that a certain man spoke ones/ when he chased a fugitive servant that he had/ and he ran in to the back house: I am glad said he/ to se the there as I would have put thee/ and I had catched thee: so let the wife think/ that she could do nothing that should more please her husband's concubine/ than if she run from her house and her husband/ or else be at debate with him. For than she will think to have his favour the more/ when she seeth his wife cast it of with her forwardness/ beside the speech of people/ which thyng is worse for a woman/ than to suffer any kind of pain with her husband. We read in stories that young and new married women/ when their husbands many times for the love of hunting hath laid out all night/ they have suspected them with other women/ and folowedde them in to the woods and forestis/ and there in the dark have been killed with arrows and torn with dogs/ in the stead of wild beast/ and suffered great pain for their curious ieolosy. But how moche more courteously and wisely did Tertia Emylia wife unto African the fyrste/ which when she saw that her husband had a fantasy unto one of her maids/ dissembled the matter/ least she should seem to condemn of incontinency the vanquissher of the world/ and the prince of her country/ and also herself of impatience/ that could not suffer a wrong of her husband/ which was the nobliste man of the world in his tyme. But because no man should think/ that she kept any grudge in her heart/ she married that same woman/ that had been her husband's concubine/ unto an honest man of her own servants/ supposing that if folks departed out of this life/ have any remembrance or feeling of worldly matters/ that deed should be a great pleasure unto her husband's soul. This wise woman known well enough that she was the wife & the lady of the house/ whether so ever her husband went. And if she should bear any grudge that her husband should lie with other women that were but a fantasy of bodily pleasure/ and not of love. Moreover/ if the wife should take displeasure with her husband/ she should but provoke him the more: and if she suffer him/ she shall the sooner reclaim him/ and specially when he doth perceive and compare to gether her gentle manners and his concubines unreasonable pride: for so Terence a painter and declarer of the world is conditions writeth in the comedy called Hecyra/ that Panphilus was gotten from Bacchis his concubine/ whom he loved so well/ and brought a way his mind unto his wife/ after that he had ones considered and known well himself/ and Bacchis/ and his wife/ that was at home/ esteeming both their manners as they were in deed/ how his wife was as an honest woman/ aught to be/ sober/ demure/ and shamefast: and how she suffered all the harms and wrongs that her husband did unto her/ & kept her displeasure in close: than his mind by little and little over comen partly with pite/ that he had on his wife/ partly with wrongs done by Bacchis/ fell clean out from Bacchis and turned all his love unto his wife/ seeing she was of conditions according to his appetite. Thus saith Terence. Neither I will let pass the deeds of that noble woman/ which when her husband was taken with love of an other man's wife/ & she saw him go daily unto her with ieoperdye of his life/ because of the woman's husband and her brethren/ that lay still in watch for him/ said unto her husband in this manner: Sir I see you can not be gotten away from the love of that woman/ neither I will require that of you/ I desire you only/ that you love not with so great ieoperdye of your life: she saith she will be content to go with you. Therefore bring her home unto pour own castle/ and I shall leave her all this the most goodliest part of the place/ and go myself in to an other/ & I promise you of my faith to entreat her none other wise/ than mine own sister: if you found contrary/ drive me out of the house/ and let her abide. So in conclusion she persuaded her husband: and upon a night he brought his concubine in to his castle/ sore trembling and fearing her lover's wife. But she receive her most gently and courteslye/ and brought her in to her chamber/ nor never called her but sister/ and sent unto her twys aday/ & commanded she should be entreated more tenderly and daintily than her own self/ without any token of hate/ either in word or deed. Than said she unto her husband: Now may you use your love with less care & ieoperdye. So/ the man of an whole year came not at his wife/ which was both fairer and more noble of birth/ and honest/ and in all points more goodly than his concubine. What she thought in her mind/ only god knoweth: but as fare as men could perceive/ she took no displeasure with the matter at all/ specially after she had rid her husband out of ieoperdye. Moche was she in the church/ and moche in prayer/ and every man known well enough her trouble/ but no man known that ever she grudged or complained. With in a year/ this man turned his mind holly unto his wife/ and began to hate his concubine deadly/ and at the laste put her away and set all his love upon his wife/ in so much/ that ever after he said/ that all his mind/ his life/ and his heart was in her/ and now he saith he will not live long after/ if it should chance her to die. I will not name them/ because they be both on live. These examples have I brought of them that have an evident cause of ieolosy. For as for them that be not sure of any cause/ and be unreasonable/ and intolerable/ and cause great vexation/ both unto their selfe and unto their husband's/ for an offence/ that they wot not whether it be so or not/ as many do/ which either love inordinately/ or follow their own fantasies over moche/ they take light suspeciousnes and feeble conjectures/ for great and evident arguments. If her husband board with a nother woman/ let not the wife straight suspect/ that he loveth her. A great part of this affection cometh of believe/ and riseth ofter of opinion and suspection than matter in deed. Therefore let not the woman be taken with every light suspection/ which ought not to be moved or aggrieved though she known any thyng in deed.   

Of raiments. The viii Chap.  
ALso arrayment in like wise as all other things ought to be referred unto the husbands will/ if he like simple arrayment/ let her be content to wear it. For if she desire more goodly and costly/ than it appeareth that she trymmeth not herself so moche for her husband's eyes as other men's: which is no point of an honest woman. What should a woman do with gold or silver/ that is a Christian woman/ and also whose husband delighteth not there in? Thou woman/ wilt thou not apply thyself unto Christis arrayment at thy husband's biddings? which oughtest/ if he would have it so/ to wear the devils habit. Saint Ambrose speaketh of painting in this manner. Here of saith he/ cometh those inflamynges of vices/ to paint their faces with colours/ lest men should mislike them and with the adultery of their face they go about adultery of their body. What a madness is it to change the natural Image/ and take a picture/ and whiles they fear their husband's judgement to utter their own? For she giveth fyrst judgement of herself/ that would be other wise than she was borne: and so while she goeth about to be liked of other/ fyrst of all she dislyketh herself. Saint Ambrose in these words showeth what his mind is/ if the husband have not specially commanded his wife to do so. Neither any wise man will command it. But if he do command/ or if she know that it be his will/ than for his mind and pleasure let her do this. But than shall she say as saint Hester said/ when she was apparelled and tired with all the devils pomp. Thou knowest good lord (said she) my necessity/ & that I abhor this fygne of pride and of mine honour upon my head on the days of my pomp/ and I course it as a clout defiled with blood/ neither use to wear it on such days as I may be at rest. Therefore if a woman be at her liberty to wear what apparel she list/ let her remember that there is no cause greatly desired wherefore she ought to desire to be proudly and goodly apparelled/ seeing she is married and hath catched all ready that/ which other say they/ hunt for with such nets. Saint Eypryan the martyr biddeth married women take heed/ that they do not flater and excuse their own fantasies/ and lykynge in themselves with their husband's/ lest when they lay their husbands for their excuse/ they take them for fellows and accessaries of their vice. I have showed mine opinion afore already/ as concerning apparel: now it is beast to give an ear unto saint Peter and Paul/ which bade a christian wife wear simple arayment/ & be more goodly in holiness of living/ than gold or precious stones. And indeed an honest woman hath other more goodly atyrementes/ which as the wise man Xistus saith/ standeth in chaste demeanor and honest bringing up of her children/ as Cornelia Gracchus wife was wont to say: and also in her husband's honour/ or worship. The wife of Philo the wife man/ when she went forth upon a time without a golden garland on her head/ and other noble women did wear/ one asked her why she had none: she answered again/ the husband's honore and virtue is ornament enough unto the wife. Who did not more regard the wife of Cato/ which was no very rich man/ than all the wives of a great meany of Publicamnes/ which flowed in goods▪ Also it was more honore for Xantippe to be wife unto power Socrates/ than either unto Scopa/ or any other rich man in those days. Democrates saith/ that the ornament of a woman is small apparel and little speech/ and she is the most honourable that hath the best husband: not withstanding/ as I would have a myfe to use no precious apparel likewise no more do I allow filthy and slobery arrayment. Also some thing must be done for the time/ place/ and common custom/ but not exceeding/ but rather much less than they receive. Aristotle in his books of house keeping would have a woman to use less raiment & apparel than the laws & customs of the cite do appoint. For she ought to consider (saith he that neither goodly clothing/ nor excellent beauty/ nor abundance of gold/ shall cause a woman so great worship/ as shall soberness in all thing/ and study to live chaste and honestly. Therefore ought she rather to regard reason/ virtue/ and holiness'/ than vain iugementes and erroneous customs/ which have been brought up by some ungracious folk's/ and accepted and confirmed by the corrupt and foolish fantasies of the common people. Wherefore some good and virtuous wives ought with one asset to resist and go against such customs/ and by slender and simple apparel do themself that is convenient/ and show example unto other what way they ought to take: and it should be a greatt praise for them to put away an ill custom/ than follow it. Nor there is no despair/ but some may bring down that again/ which was brought up by some. For the consent and agreement of good women should prevail as much in goodness/ as the consent of ill women hath prevaled in naughtiness if they would once begin to strive to gether/ who should pass other in honesty/ measure and chastity/ and reckon it a worship to get the victory in these things/ and not in the boasting of riches: which thing doth soon induce light minds in to great envy/ and strife/ but few doth envy that Turrian other should be more virtuous than she/ or more patient/ or low her husband better/ but many do envy/ if another should have more apparel/ chains/ broochs/ ouches/ or rings/ than she. O proud and foolish beast/ even created unto vanity and pomp/ here upon riseth strife and proceedeth for the with such fervent minds/ as Cato saith very wisely in the story of Livius/ that the rich women would have that/ which none other should be able to come by. And on the other side/ the pour women/ jest they should be despised & nought set by/ by that means they strain themself above their power. And so when they be ashamed of that/ that they should not/ and nothing ashamed of that/ they should be/ they rob both their husbands and their children/ to cloth themself with/ and leave hungres and poverty at home/ that they may go forth themself laden with silk and gold. Wherefore they compel their husbands unto shameful crafts to get by/ and mischievous deeds/ with their whining & groaning/ least their kynse women/ alliance/ or their neighbour should seem richer or more gloriously apparelled than they. And yet all these outrageous and intolerable things mought be suffered/ if they did not sell away their chastity to get there by that their husbands either will not give them/ or else for lack can not give. Some remedy should be found for these evils/ either by the consent and agreement of rychemennes' wines/ which with their example should revoke other again unto better mind or else some law would be made/ such as that law was in Rome called Opius law/ to ●rȳ●●e and measure women's costelynes. These Christian preachers/ should follow the example of the pagan Pythagoras/ or rather pass him in such a goodly strife/ of whom the chronicler justy ne writeth in this manner: Pythagoras taught women chastity and obedience unto their husband's/ and often did tell them/ that the mother of virtues was sober diet & hard fare: & he brought to pass with continual disputing and preaching unto them/ that the wives laid away golden and garnisshed clothes/ and other ornaments of their state/ and refused them as instruments of riot and superfluity. For he affirmed that the true garnysshing and ornaments of wives was chastity/ and not clothing.   

Of walking abroad. The ix Chap.  
HIt is becoming for married women to go less abroad than maids/ because they have that which the maids should seem to seek. Therefore let them cast all their mind to keep well him that they have gotten/ & study to please him only: The maker of the laws of the Lacedæmonians bad that the wives/ when they went for the abroad/ should cover their faces/ because it was not convenient for them/ either to look on other men/ or to be looked upon of other men/ sing they have at home already/ whom all only they ought to look upon/ and beloked upon withal. Which custom the people of Perseus land/ and all thest quarter of the world/ with most part of the greeks did use. But I would not they should wrap their head/ as now adays the custom is to do in many countries of Europe/ that is to go unknown/ and unseen of other folks/ but themself both to see and to know other. In the which doing/ I wonder not so much of the woman's delight/ delight quod he? Nay I would say the thick shamlesnes under that thine cover/ as I do their husband's foolishness/ that do not see how great an occasion of viciousness it is. They will do no harm I wis say they: well/ I would they had never done. And though they would do none/ yet it is not good to open such a window of liberty. Therefore let the women's faces be bare of clothes/ but closed and covered with shamefastness. For that covering was not so much ordained to cover the woman/ that no man should see her/ as it was/ that she should see no man. Fauna wife unto Faunus/ king of Thaborigines/ lived many years/ and yet did never man see her/ but Faunus himself. Therefore after her death/ she was worshipped for a gods/ and named the good gods/ and her sacrifice was so kept/ that no man mought lawfully come to it/ neither any image of male beast be there/ while it was a doing. Nor I say not this because I would have women continually shut up and kept in/ but because I would have them go seldom abroad/ and belytle among men/ which thing they shall best content their husbands withal. what pleasure think you it was unto king Tygranes'/ which when he had bid Cirus king of Perseus unto a banquet/ and after the banquet was done/ moche coincasion there was of the comely person & fairness of Cirus/ than Tygranes asked his wife/ what she thought by Cyrus? Verily said she/ I can not tell: for so god love me/ all the banquet while/ I never looked at any man/ but you. A virtuous wife will neither gladly here other men/ nor of them/ nor dispute of any man's person. For what hath she a do with other men's fairness/ which ought to count all in like fair and foul/ saving her husband. Let her think him fairer than any other/ more proper than any other: like as the mother doth her only child. In the Canticles of the Bible/ the spouse thynketh his spouse fairest of all women: and again/ she thynketh him the fairest of all men. Like wise Duellius had a great favour unto his wifes simplicity/ I will tell it in saint Hieronymes words. Duellius saith he/ which had the fyrste triumph at Rome for bat/ tail on the see/ married a goodly maid called Bilia/ which was so virtuous and chaste/ that she was example unto all other in that same world: when it was not only a vice/ but also a wonder to see a woman nought. So upon a time this Duellius/ when he was aged and weak and trembling/ chanced to fall out and chide with another man/ in which words that other man rebuked him of his stinking breathe: so he went home displeased there with/ and their blamed his wife/ because she never had told him/ that he might a found some remedy for it: I would have told you said she/ but that I went every man's breathe had smelled so. This noble and chaste woman was to be praised: for both whether she did not know the fault of her husband/ or suffered it patiently/ and because her husband did sooner learn his fault and hurt of his body by his enemies ill words than his wifes loathing. The same things men say/ chanced unto Hiero king of Stracuse. But those women can not say so/ that kiss many men afore they have husband's/ and many when they have husbands. what demureness I would have kept abroad/ it may be perceived well enough/ by that which I would have kept at home in her chamber/ with her husband by night. whereto should I speak of that rude and uncumly manner/ which is used in many countries/ that men and their wives shall wash both to gether in one bane? This custom is not once to be named: for it is rather beastly than meet for any reasonable folks. I would have a woman to here but few words/ namely where men talk/ and speak less. And if she think she shall here or see any unclean thing/ convey herself away quickly. King Hiero/ whom I spoke of here before/ condemned the poet Epicharmus in a great some of money/ because he had rehearsed an uncleanly matter in the queens presence. Augustus Cesar gave a commandment/ that no woman should come and see wrastelers/ because they were wont to wrestle naked. Nor it was no wonder that he did so. For this Cesar was he that made the laws of chastity and adultery. Therefore I would not have a woman to speak/ except it be a thing that should do hurt to be kept in. Neither here/ or at least wise give no heed unto such matters/ as ptayne not to thencreasing of virtue. The poet iwenal rebuketh such women as be wise/ what the people of Seres and Thrace do. and what stirring is all the world over. Also Cato in his oration/ that he made of women/ would an honest wife should be ignorant/ what laws be made or annulled in her country/ or what is done among men of law in the court. And here upon rose this comen saying of the Greeks: women's works ought to be webs of cloche/ and not eloquent orations. And Aristotle saith/ it is less rebuke for a man to be busy to know what is done in his kitchen/ than for the woman what is done without her house. Therefore he biddeth/ that she shall neither speak nor here at all of any matters of the realm. Seneke writeth/ that his aunt for sixteen year to gether/ while her husband was precedent in Egypt/ was never seen forth of her house/ nor never received into her house any of that country: nor never asked any thing of her husband/ nor suffered any thing to be asked of herself. Therefore saith he/ that same country/ which is very babbling/ and wily to found fault with their ruler's/ in the which many a man hath ruled with out fault/ how be it not without an ill name/ yet they gave reverence unto her/ as a special example of holiness/ & kept in all their railing words/ which is hard for him to do/ that hath a pleasure in ieoperdus conseytes. And yet unto this day they wish for such a nother as she: though they have no hope to get her. It had been a great thing/ if the country had liked her but xuj days/ but it was a greater thing/ that they known her not. These be Senekes words. For that holy and wise woman understood well enough/ that oft accompanying with men should hinder some of her good name: as it doth no good to fine cloth to be handled of many. There be some women that bear themself high of other folks honore/ as of their husband's brother/ kinsman/ and some of a friend/ with whom they have very small acquaintance. What a folly is this to handle thyself so/ that a nother shall be made good and worthy honour/ for his own virtue/ and thou made nought and unworthy honour/ with a nother body's virtue? And many there be/ that so abuse their kynsmennes' power/ that they make both themself/ and them that have the power hated by the means: as the wife of the brother of Vitellius the emperor/ which took more upon her/ because of her brother in laws principalite/ than th'emperor wife herself did. The hedy domination of the sisters of Hiero King of Siracuse/ moved the people unto insurrection: where with both the king and all his children were destroyed. There was also in our days a certain noble man/ that had a wondrous proud wife/ and it chanced him to be turned out of all his goods and possessions at one's/ whom every man thought was well served/ because the woman used herself so proud and arrogantly upon her husband's power. Therefore you women that will meddle with common matters of realms and cities/ and ween to govern people and nations with the braids of your stomaches/ you go about to hurl down towns afore you & you light upon an hard rock: where upon though you browse and shake countries very sore/ yet they scape & you perish. For you know neither measure nor order: and yet which is the worst point of all/ you ween you know very well/ and will be ruled in nothing after them that be expert. But you attempt to draw all thing after your fantasy without discretion. Ween you it was for nothing/ that wise men for bad you rule and governance of country's: and that saint Paul biddeth you shall not speak in congregation and gathering of people? All this same meaneth/ that you shall not meddle with matters of realms or cities/ your own house is a cite great enough for you: as for forth abroad/ neither know you/ nor be you known. Thucydides would not that a good woman should be as much as praised with the comen voice: and moche less dispraised. But he would she should be clearly unknown/ neither the common fame to make any mention of her. It is no great sign of honesty for a woman to be moche known/ talked/ and song of: and to be marked by some special name in many men's mouths: as to be called fair/ or coclede y/ skwynt/ brown/ halt/ fat/ pale or lean. For these things in a good woman ought to be unknown abroad/ as we have showed in the book afore. Nat withstanding there be some that must needs be a broad/ for their living/ as those that by & sell: which/ if it were possible/ I would not that women should be put to those busynesses: and if it must needs be so/ let old women do them/ or married women that be passed middle age. But if young women must needs do this/ let them be curteise without flattering words/ and shamfaste without presumsion/ and rather take loss in their merchandise/ than in their honesty. I say this because of some/ which do entice buyers to them with exceeding flattering words. But Plautus saith/ it is no point meet for an honest wife/ but for a harlot/ to flatter other men: whose dissaytes with in a while when men know them/ they escheme as warily as the meremaydes' song. Shamefastness shall get a great deal more gains/ whom the bier shall conjecture both by the face and conditions/ will neither lie nor deceive them. A rich merchant hath pleasure in pleasant words and merry conceits: But yet few will give money for them: and when it cometh to the merchandise in earnest/ no man will believe such wanton speech. But how so ever these matters be/ let a woman ever have this in mind and remembrance/ that the only treasure of a woman is honesty with shamefastness. Now sing I would have an honest wife thus ordered at home/ you may easily perceive/ how I do allow/ that she should go to war and handle armour/ which I would not she should once name. And would to god all christian men would lay them away. Now that widow judith is vanished away/ which was but a shadow and signyfication of things to come/ and with her continence and holiness cut of the head of Holopherne/ that is to say the peril. Now Delbonra/ that judged Israel/ giveth place unto the gospel of Christ: how be it she did not help the people of god fighting/ so moche by counsel and feats of war/ as by fasting/ praying/ and prophesying: of the which two women saint Ambrose/ after that he had entreated in the book of widows/ turned his speech unto christian women/ saying: The church overcometh not their adversary's power by secular armour/ but with spiritual armour: which be strong enough afore god to destroy the fences and the heghtes of spiritual naughtiness. The armour of the church is faith/ the armour of the church is prayer/ which overcometh the adversary. A woman ought not to show for the abroad any sign of presumption/ disdain/ or dainty stomach/ neither by words/ countenance/ nor pace: but all shall be simple/ and right for thee/ demure/ sober/ and tempered/ and spiced with shamefastness. And because the light minds of some will be lightly stirred with never so little a blast of honore/ it is necessary to give them warning/ to be more sad & wise/ than to be movedde with so little a wound/ or to be ignorant/ how foolish and how little worth that thing is/ which we call honour. What matter maketh it/ whether thou be called Cornelia/ or master's Cornelia? O tender heart/ that will be stirred with one sound of a word. Thou fool/ dost not thou see/ that thou art no maistres for calling so? How do they that call women queens and Empressis/ do they make them so/ because they call them? The angel Gabriel called his queen and lady but Mary by her name/ and thou disdayneste to be called by the name of one better than thyself. what an ignorance art thou in of that thing/ which thou desirest? For men use to call that woman their lady or masters/ that is their paramour. For she in deed is a man's lady and tyrant over him/ unto whom he serveth humbly and subiectly. Moreover what force is it/ whether thou sit or walk fyrste or laste? In some countries/ the fyrste hath the preeminence/ in some countries the laste/ and in some the middle. wherefore this thing is but made by menues opinion/ and not by nature. Therefore if thou wilt do after opinion/ and content it/ when so ever thou art the formooste/ think thyself in that country/ where the foremost be preferred. when thou art in the middle/ think thyself there where the middle hath the honour. And when thou art the last/ suppose thou art among them that most esteem the laste. And so where so ever thou art/ thou shalt think thyself well regarded. And again on the other side/ jest thou shouldst wax to haut with thine honour/ when thou art in the most honourable room/ suppose thyself to be among that people/ where that place is the lowest. Now as for going out of the way/ for reverence to give an other room/ that is nothing but as the more mighty should suffer the weaker/ or the whole favour the lame/ or the lusty and well liking/ the weak and sick/ or the empty the laden/ or the smyste the sloo. And weenest thou there is any other cause/ why men speak so gently unto women/ and set so moche by them/ and speak them so fair/ and have them in such reverence/ but because that lusty and strong nature doth handle dayntly that other/ which is weak and feeble/ where in never so little an offence would soon enter/ and be deep imprinted/ like as thin and britlell glasses will catch harm lightly? Therefore you get no honore by your own merits/ but of other folk's courtesy: nor you be not honoured because you deserve it/ but because you sore desire it. For when men see you be so greedy and desirous to have honour/ and that such a small thing delighteth you so much/ men be content to do you that pleasure/ and call you mistresses/ and laugh upon you/ and speak gently to you. For words be no great cost/ they give you the way/ because it is no great let of their journey/ & in the mean season yet they rest themselves. They set you the highest/ for they can sit well enough beneath you: they give you the better appointed part of the house/ fine clothes/ gold/ silver/ precious stone's/ so do they to their children/ because they shall not weep. For they taken you no wiser than children: nor no more you be/ as long as you be moved with such childisshe things. And to be short/ they let you have such things/ as they see displease you so much/ if you lack them. And it is an honour and a praise for the men/ because they set naught by these thynges: but because they know you be of such appetite/ no man reckoneth you the more honourable/ because you be honoured of the men/ but rather rekeneneth them curtese and gentle/ which do give honour unto them/ that they know be so loath to lack it. I am a man myself: not withstanding/ seeing I have taken upon me to teach you/ even for a fatherly zeal and charity that I bear toward you/ I will neither hide nor dissemble any thing/ that I shall think doth pertain unto your instruction and learning. Therefore will I open unto you even our serretes. Therefore I would ye should understand/ that we do but laugh at you and mock you/ with that vain colour of honour/ and the more desirous that ye be of honour/ the more we mock you/ and talk of you in derision/ & give unto you abundantly that pettisshenes/ which you call honour. But we give it not for nought. For you give again unto us no little sport and delectation with the foolishness of your opinions and fantasies. Truly you understand not/ where in very honour doth stand. It is becoming to deserve honour/ but not to covet it. For it should follow and ensue/ & not be hunted fore. Now it shallbe a sign unto you/ that you deserve honour/ when you be not aggrieved to be unregarded. And that same thing that we call honour/ is of so forward nature and disposition/ that as philosophers writ/ a Crocodile doth so/ it followeth them that flee/ and fleeth from them that follow it: and is sharp to them that be gentle to it/ and gentle unto them that be sharp unto it. Socrates saith/ there is no way more ready unto honour/ than by virtue: the which alonely seeketh for none honour/ & yet findeth it. Saluste writeth/ that Cato Vticensis had leaver be good than seem good. Therefore say he/ the less that he sought for honour/ the more it pursued upon him. Therefore the most sure way unto very honour is virtue/ which neither can lack honour/ nor taketh indignation though it be despised. Flatterynges/ glosynge/ & fair words/ what woman so ever reckoneth them honour and praise/ is worthy for her folly to have none other honour or praise. And yet there be some so mad/ that though they know themself but flattered/ yet they ween they be praised. What you wretches/ know you not how fare flattery differeth from praise? Ween you that is praise/ which neither the person speaketh with his heart/ and you know to/ that it is false that he saith: and that he speaketh not as he thynketh: but either to mock you/ or to deceive you with all? Believe no man of your own goodness better than yourself. And she that sercheth and knoweth herself well/ findeth nothing in herself at all/ that is worthy any praise: But a mind/ which thynketh itself unworthy any praise. If there be any goodness/ it cometh of god: and thank him therefore/ give him laudes and thank. But if there be any evil/ it cometh of our own unhappiness. Wherefore the rebuke standeth unto ourself/ and the praise pertaineth unto a nother. Now sing that worldly honour is of so small price/ it is a point of a vile mind/ to envy worldly things unto any other body. And if it be shame to envy for honour/ it is much more shame to have envy at other for money/ clothings/ or possessions/ for yet is honour better than all they. Neither it is convenient to have envy at other for their beauty/ or their welfare/ or plenteous teming: these be the gifts of god/ as all other goodness be/ that folks have. Wherefore they that envy for these/ seem not to have envy at them/ that have these thynges/ but to blame god/ which so distributeth his benefits. And me thynketh there is no more cause why/ they should be envied/ that have these/ than they that carry baggage on a long journey. For what other things be the goods of this world/ but a troublesome carriage and gardevyaunce in this life. Yea and worst of all/ they pluck down with their weight unto the earth/ minds that be going toward heaven. But if envy be eschewed/ than shall that vice lightly be put away/ which commonly riseth of envy/ that is suit/ chiding/ scolding/ and making themself busy about other folk's matters/ to spy and serche what they do/ what they say/ how & by what means they live. Which thing none honest woman will do/ but such as be shameless/ and worthy all kind of rebuke: except they do it of charity/ to help them & they lack. For she ought to help the power man/ and succour the orphan child. Happy is she/ if that be her mind: of whom the prophet speaketh in the psalm of this wise: Blessed is he/ that taketh understanding and knowledge upon a power man: god shall delyver him in the evil day: our lord shall save him and quickene him/ and make him happy upon earth: and shall not commit him to his enemies will. Our lord shall succour him upon the bed of his sorrow: good lord thou hast searched up all his bed in the time of his infermite.   

What the Wife ought to do at home. The ten chapter.  
IF the Wife have skill to rule an house with those ii properties/ the we spoke of before/ that is honesty of body/ and great love toward her husband/ than shall all the marriage be more wealthy and fortunate: for without this thyrde point/ can be no increase of house: & without the other two/ wedlock can not stand: but it is rather a sore and a perpetual tourment. A woman of Lacedaemon/ taken ones prisoner in war/ and asked of her conqueror what she could do: I can said she/ rule an house. Aristotle saith/ that in house keeping/ the man's duty is to get/ and the woman's to keep. Wherefore nature seemeth to have made them fearful for the same purpose/ jest they should be wasters/ and hath given them continual thought and care for lacking. For if the woman be over free/ the man shall never get so moche as she will waste in short time: & so their house must needs soon decay. Hit is not becoming for an honest wife to be a great spender. Nor they be lightly no great sparers of their honesty/ that be so large of their money/ as Sallust say by Sempronia/ which set more price by any other thing/ than she did by her worship or her money. For a man could not well perceive/ whether she regarded less her money or her good name. How be it/ I would not have the woman to be to great a niggard of her goods/ or to let her husband to distribute his money unto holy use. In so much that what penny somever cometh once with in her coffer/ should never found way out again: as though it were locked in Labyrynth/ or Dankes tower: as many women do/ which have no discression/ how they should save & keep a thing. Therefore the Essens would take no women with them unto that holy and religious life/ whithe they led: because the women could not away with that commonalte of goods. For what so ever a woman seeth once in her hands/ she can not suffer it to go away again. Therefore let her use her household to soberness and measure. For that is more the woman's duty than the man's. But so yet/ that she have discression betwent measure and avarice/ and soberness and nygardeshyppe. For it is not all one to live soberly/ and be hunger. Therefore let her see that her house hold lack not neither meat nor cloth. In which point/ I would she should hear Aristotle's opinion. There be saith he iii things/ work/ meat/ and correction: meat without correction and work, maketh them proud and wanton: and work and correction without meat/ is a cruel entreating/ and maketh the servants weak and feeble. Therefore let the wife give her servants/ work to do/ and sufficient meat/ as is a servants duty. But let her order all thing after her husband's will and commandment: or at the least in such wise as she thynketh that her husband will be content: neither be rough and hard with her meyny/ but gentle and favourable: and as saint Hieronyme say/ more like a mother than a master: and rather obtain reverence of them with meekness/ than rigorousness. Where unto she may shortly come by the ways of virtue. For as for chiding/ brawling/ raylling/ scolding/ and fighting/ doth neither cause authority nor reverence/ but rather hindereth them. But wisdom/ discretion/ sad conditions/ and gravity of words and sentences/ bringeth all thing better to pass/ than hedynes and violence. For we fear more them that be wise and discrete/ than them that be angry and hasty. And a quiet rule may do more than rigorous. For quietness is of more authority than hasty breemnes. How be it I would not wives should be sluggish and slothful/ but I counsel them to use reverend gravity/ and neither sit so still as though they slept/ nor command so foolishly/ to make themself naught set by/ but to wake and take heed/ & be sad without cruelty/ sharp without bitterness/ diligent without rigorousness. Netther hate none of their household/ if it be not a naughty person. And if a servant have done long service in her house/ let her take him none other wise than as her brother/ or her son. We love cats and dogs/ that have been nourished any while in our houses: than how moche more faith fully ought we to show that favour unto our even christian. Also servants again on their party must be warned/ to remember the saying of saint Paul/ that they do their duty diligently/ meekly/ and buxomly/ yea and merrily to/ and pleasantly: nor babble/ nor murmur again: neither show any displeasant countenance/ least they lose thee thank of their labour/ both afore god and man. Also keep their hands pure from pycking and stealing. In the which point all wild beast be more kind than many folks. For what wild beast is so outrageous/ that will pluck away any thing of his profet/ by whom he hath be nourished and brought up: and quite him with such a turn/ of whom he hath had so many pleasures. How be it no body doth so/ but they that be of vile stomaches/ and even worthy to be bonds. Therefore serving maids shall love and worship their masters and mistresses/ none other wise/ than though they were their fathers and mothers. For the nourisher and bringer up is as a father. Let the serving maids neither say nor do any thing/ whereof the good wife of the house or her daughters may take any example of ill. For many times giving ill example is worse than the deed hit self. But now to speak of the wives again. Obedience and service obtained by fair means/ is more faithful and pleasant/ than that which is gotten with fear. For I would all fear should be away/ but not obedience. Let not the masters be over pleasant of speech to her men servants/ neither companable and merry/ nor use moche conversation with them/ nor bold none of them to play and dally with her. I would they should love her/ but yet not love her so moche as obey her. If she would not be fearedde of them as a master/ yet cause them to reverence her as a mother. For servants covet much their liberty: and if a little be given them/ they will take more. I will not bid the man so straitly to be ware/ that he make not his servants over homely with him/ as I will the woman/ which I would should not be moche conversant among her servants/ nor meddle moche with them/ neither rebuke and correct the men/ but leave that for her husband to do. Let her be all to gether among her maids/ which I would should be of honest demeanour/ and chaste of body/ where unto the masters shall help moche with her example: and also with teaching and showing/ and diligent over looking/ that nothing be privy unto her how her maids live. Let her lay remedies against vice/ as it were preserves against sickness. If she spy or suspect any that do not order themself well/ nor can not remedy it by chiding or correction/ put her out of her house/ for the poison will soon infect all that is nigh about it. And the suspicious people thynketh the maids like their mistresses. How oft saith saint Hieronyme/ that the mistresses be judged and known by the maidens? In so much that there is a proverb among the greeks/ that whelps have their maistresses' conditions. The young men in Terence conjecture the mistresses honest living/ by the maids course & neglygent apparel. The poet Homer maketh mention/ that wise Ulysses after he came home/ killed the serving maids that had lain with the wowers/ because they both shamed and rebuked his house/ & were th'occasions of ieoperdye unto the chastity of his wife Penelope: but she herself did keep her occupied with those crafts that I spoke of in the fyrst book/ and kept her servants at their work: and so did chaste Lucrece/ whom the kings sons found watching and working upon wool among her maids/ which thing a wife shall do more diligently and busyly/ if any part of the finding of her house be gotten there by. Solomon where he praiseth an holy woman/ saith: She fought for wool and flexe/ and wrought by the counsel of her hands. Theano Metapontina/ when one asked her/ what wife was the beast/ she answered with a verse of Homer in this manner:  

She that worketh on wool and web/  
And keepeth well her husband's bed.   
By that diligence (say the wise king) she is made like a marchandes' ship/ bringing her bread from fare country. And lest he should seem to call her a sluggard/ he say moreover: And she rose by night/ and gave praise unto her house hold/ & unto her maids/ not only work but also recreation of their labour and refection: whereof when they have had sufficient/ she dealeth the rest in almose. She hath opened her hand say he/ to the needy/ and reached her fingers unto the power. A holy woman ought not to set her mind so sore on gathering of goods: but that she distribute unto pour folk's/ & help them that have need: nor that nygardelye/ but largely: remembering that she giveth it for her own advantage: and shall receive moche more & better reward/ both in this world/ and in an other. The wise man sayeth: She shall not care for her house/ for fear of cold snow: she shall not fear/ though she give a penny unto a power man/ not only nygardly/ wringing it through her fingers: but also with open hand largely: she shall not fear: for by her diligence and occupying of will/ her house shall lack nothing/ necessary for both winter and summer: and all her household shall be arrayed in lined clothing. For there is nothing better in a house/ than to be well fed and clothed: not for pleasure/ but for their necessity: nor dilicatly/ but profitably. How be it virtue is ill kept/ which is moved and enticed with contrary examples nigh about. Therefore let the wife herself fyrst of all/ show example of sober fare: and so shall she make her servants the most easily to follow the same: or else her servants will think it not reason to require of them/ that she will not do herself. And so shall she ever have them murmuring and grudging to keep her commandment. Therefore let her keep herself ever sober/ not so much because of her servants/ as for her own sake. For what a filthy thynge is drounkenes and gluttony? The greatest assailers of chastity & shamefastness/ and enemies of honest name. For every man will abhor a drounken woman and a great gloutton/ as an unlucky sign. Every man knoweth/ that chastity standeth in jeopardy among excess of meats. I would the wife should be ignorant of nothing that is in her house/ but look upon all thing often times/ that she may have them ready in memory: least when she shall have need of them/ either she shall not know of them/ or else have moche trouble in seeking of them. Also consider in what condition and state her house hold standeth: how much she may spend: how much she may keep: how she may cloth: and how she may feed. For the wise man saith: She hath considered the ways of her house. This diligence shall increase much her house hold store. I would she should be ever among her maids: whether they be in her kychene dressing of meat/ or else spinning/ or weaving/ or sowing/ or brusshing. For while the maistres is by/ all things shall be better done. And as the wise men said/ Nothynng shall better feed an horse/ or better till the ground/ than the master and the masters to have an eye to their household store. There is nothing that keepeth an house louger or better than doth a diligent eye of the good wife. And when she hath done this/ let her be ever busy with her own work/ neither eat her bread idle. And than doth she obey god/ which would not have us to eat our bread without sweet of our face. And than she followeth the example & precept of saint Paul/ which did not eat his bread idle among them/ unto whom he shown the mysteries of our lord/ but laboured and toiled day and night/ as moche as he had leisure from the minystering of god's word/ and wrought still/ because he would put no body to charge/ often rehersing and saying/ that he was not worthy to eat that refused labour. The wife shall let no man come in to the house/ except her husband command. Which thing also Aristotle biddeth. And when her husband is forth adores/ than keep her house moche more diligently shut. And yet as Plautus saith/ it is convenient for a good woman to be all one/ both in her husband's absence and presence. And because the business and charge with in the house lieth upon the woman's hand/ I would she should know medicines and salves for such diseases as be comen/ and rain almost daily: and have those medicynes ever prepared ready in some closet/ wherewith she may help her husband/ her little children/ & her house hold meyny/ when any needeth/ that she need not oft to send for the physician/ or by all thing of the potycaries. I would she should know remedies for such diseases as come often/ as the cough/ the murr/ and gnawynge in the belly/ the lax/ costyfnes/ the worms/ the heed ache/ pains in the eyes/ for the agewe/ bones out of joint/ and such other things/ as chance daily by light occasions. More over/ let her learn to know/ what manner diet is good or bad/ what meats is wholesome to take/ what to eschew/ and how long/ and of what fashion. And this I would she should learn/ rather of the experience and use of sad and wise women/ than of the counsel of any physician/ dwelling nigh about: and have them diligently written in some little book/ and not in the great volummes of physic. A virtuous wife/ when she hath rid her household charge and business/ shall every day ones/ if she may/ or at the lest on the holy days/ get herself in to some secret corner of her house/ out of company: and there for a while/ lay a part out of her mind all care and thought of her house: and there with a quiet mind gathering her wits and remembrance unto her/ despise these worldly things as tryffels/ frail/ and unsure: and that soon shall vanish away/ and because the length of our life is so short/ and passeth so swiftly/ that it seemeth not to be led away but plucked away/ neither to depart/ but fly away. After this/ let her lift up her mind unto the study and contemplatyon of heavenly things/ by some holy reading: then confess her sins unto almighty god/ and desire meekly per done and peace of him: and pray fyrst for herself: and than/ when she is in more favour with god/ for her husband: and than for her children: and after for all her house hold: that our lord jesus of his grace would inspire good mind in to them. Saint Paul/ the messenger of almighty god/ where he informed and taught the church of the Corinthyans'/ beginning saith in this wise: If any man have a wife that is an infidel/ if she be content to tarry with him/ let him not put her away. And if any Christian woman have an husband an infidel/ if he be content to dwell with her/ ler her not go from him. For the man/ that is an infidel/ shall be blessed by his faithful wife: and the woman that is an infidel/ shall be blessed by her faithful husband. For what canst thou tell woman/ whether thou shalt be cause of thy husband's salvation? Or what canst thou tell man/ whether thou shalt be cause of thy wifes salvation? Which saying prayneth partly unto prayer. For as saint james saith/ the continual prayer of a good man or a good woman may do moche: and part unto the example of living. Which thing saint Peter the apostle showeth/ where he say: Like wise women/ be you subgettes unto your husband's/ that they that will not believe the word/ may be won without the word/ by their wifes conversation/ when they consider your demeanor in holy fear. I have red of many Christian women/ which by their means have brought their husbands unto holy and virtuous living: as Domitia/ which amended her husband Flavius Clemens/ kynse man unto the emperor Domitian: and Clotildis/ wife unto Clodovius the king of France: and juguldis/ wife unto Hermogillus the king of Gothia: and many other women more/ which have brought their husbands to good order and virtue.   

Of children and the charge and care about them. The xi Chap.  
Fyrst of all if thou bear no children/ take it with a patient & a content mind: & in manner rejoice/ that thou lackest that incredible pain & business. There is no place here to declare/ what misery she must suffer/ while she is great: what dolore and peril/ when she laboureth. More over/ what weariness & care she hath in the nourisshing and bringing up of them/ least they should waxeyll/ or any misfortune by chance them: what continual fear she hath/ whither they go: what they do/ jest they do or take any harm. Verily I can not express the cause of this great desire/ that women have to bear children. Wouldst thou be a mother? Whereto? That thou mayst replenish the world: as who say/ the world could not be filled/ except thou bring forth a little beast or two: orels that god could not raise children unto Abraham of these same stones. Be never careful in the house of god/ how it shall be filled: he will provide well enough for his house/ that it shall not be empty. But peradventure thou feareste the rebuke of barrenness. Thou art a Christian woman. Therefore understand/ that now this saying is passed/ Cursed be that woman in Israel that is barenne. Thou livest now under a law/ where in thou seest virginyte preferred above marriage: and hearest the saying of thy lord: woe be unto women/ that be great and bear children: and blessed be they/ that be barren: blessed be the wombs that bear not/ and the breast is that give not souke. How canst thou tell/ whether god will have the to be one of those happy and blessed women? How moche more shamefully did the woman of Flaunders/ which had be married almost thirty year/ and never had child/ and after that her husband was deed/ married unto another man/ laying only for her cause/ to prove whether the fault was in herself or in her husband/ that she had no children. Wherefore she was worthy to bear a child with great pain and weariness: and in her labour to be delivered of her child and her life both/ with extreme tourment. How be it I can not tell/ whether she had any other cause to mary again/ at the least wise she laid that/ which seemed most honest in the cares of the foolish people. Paraventure thou wouldst fain see children comen of thine own body: shall they be of any other fashion trowest thou/ than other children be? and thou haste children of the cite/ and also all other Christian children / whom thou mayst bear motherly affection unto. And think that they be all thine. For so the law of mankind doth exhort thee/ and our faith commandeth. Where to have you so great a delyre of children you women? For if the cares and sorrows/ that children cause unto their mother's/ were painted you in a table/ there is none of you so greedy of children/ but she would be as sore afeard of them as of death: and she that hath any/ would hate them like cruel wild beast is/ or venomous serpents. What joy/ or what pleasure can be in children? Whiles they be young/ there is nothing but tediousness: and when they be elder/ perpetual fear/ what ways they will take: if they be ill/ everlasting sorrow: and if they be good/ there is perpetual care/ jest they should die/ or some harm bechance them: and lest they should go away/ or be channged. What need me to bring in Ortavia/ sister unto Augustus'/ for an example? I would there were not so many examples/ as there be/ of such as have be made of wealthy & fortunate mothers miserable/ and pined away/ and died for sorrow. More over/ if thou have many/ than hast thou greater care/ where the unthriftiness of one shall wipe away all the joy that thou hast of the rest. And this I mean by the sons. Now to speak of the daughters/ what a tourment of care is it to keep them? And in marrying them/ what pain shall she have? beside this/ the few fathers and mothers seeth good children of their own. For very goodness which is never without wisdom/ cometh not but in discreet age. Plato calleth him happy/ that may attain in his last age unto wisdom and good life. But when the children be of that age/ father's and mothers be turned to do. O unkind woman/ that dost not reknowledge how great a benyfite thou haste had of god/ that either never did bear children/ or else lost them before the time of sorrow? Wherefore Euripides said full well:  

She that lacketh children  
Is happy of that misfortune.   
Therefore thou that bearest not/ put not the fault of thy barrenness in thy husband: for the fault is peradventure in thyself: which art comdempned to be baren/ either by nature or by the will of god. And greatest philosophers agree in this opinion/ that women bear no children more long of themself than of their husbands. For nature never brought forth but very few barren men/ and many women. And that upon great consideration/ because there is more loss in the barrenness of the man/ than of the woman. For there cometh more increase in generation by the man/ than by the woman. Wherefore woman/ if the barrenness be in thee/ thou dotest ungraciously in vain: for there shall never man get the with child. And so thou conceivest many ungracious deeds in thy mind: but thou shalt never conceive any fruit in thy womb. And many times by the righteous provision of god/ unknown unto us/ there cometh none issue in marriage. For like as it is the gyfre of god/ that good children be had/ so is it his gift/ that any children be had at all. Therefore to seek any other remedy than by prayer/ is not only supper fluous/ but also a cursed deed. Therefore ask children of god/ & that good children. For if thou have an ill child/ it were better bear a snake/ or a wolf. Therefore ask thou a child as Anna/ wife unto Helcane/ did ask: Which by prayer/ weeping/ and holy living obtained a son/ a prophet and judge of Israel/ called Samuel: like as the other Anne/ wife unto joachim/ which trusting holly in god/ bore Marry the queen of the world/ unto man's salvation. Also Elisabeth/ wife unto zachary/ which had been baren/ brought forth saint Iohn/ the messynger of our lord: Which got many a child unto Christ: above the which saint johan, there was never man borne of woman. Our lord gave Isaac the image of Christ/ & the beginner of two great nations of people/ unto Sara in her old age: which was not discontent with her barrenness/ in that time/ when barrenness was reckoned a great shame. The angel of our lord showed unto the wife of Manna/ a good and a chaste woman/ that Samson should be borne of her/ the judge and deliverer of Israel. Such children do they obtain/ that so ask. For they that be conceived of sin and wickedness/ can be naught else/ but ungraciousness. The words of the angel unto Sampsons' mother be these. Thou art barren and without children: how be it thou shalt conceive & bear a son. Therefore see thou drink neither wine nor ale/ nor eat any unpure thyng. For thou shalt conceive and bear a son/ whose heed no razec shall touch: for he shallbe blessed of god from his babe's age/ & from the womb of his mother: and shall begin to delyver Israel out of the hands of the philystyns. These words put me in remembrance now/ to give women with child warning/ that so long as they be great/ they neither eat so moche to take surfeit of/ nor drink to be drunk with. For many children have afterwards used the same things/ that their mothers delighted in/ when they were with child with them. Now for to declare/ what diligence ought to be given to children in the bringing up of them/ were to long to be comprehended in this book/ if I should teach every thyng at large. Whereof many cunning men/ both of old time & late/ have written moche in books made purposely for the same matter. I will touch a few thynges/ the methynke pertain unto the duty of a wise house wife.  
Fyrste of all/ let the mother reckon her children to be all her treasure. There came upon a time a great rich woman unto Rome/ out of the country of Campanya/ which was hosted and lodged with the noble woman Cornelia/ wife of Gracchus: there this rich woman shown out her great treasure unto Cornelia/ abundaunde of silver and gold/ rich raiments/ and precious stones: Which when Cornelia had praised/ than desired this woman of Campany/ that she would do so much again/ as show her treasure: Cornelia answered/ that she would do so at night. Now were her children gone to school/ and were not yet comen home. So at night/ when the children were comen home/ she shown them unto this woman/ and said: these be my chief treasure. Another time a certain woman of jonia/ made great boast and show of glorious clothes/ of great price and goodly work/ Cornelia said: this woman maketh great boast of her clothes/ but my four sons, endued with all kind of virtue/ be unto me in stead of precious clothes/ with costly work/ and all treasure. Therefore in keeping of this treasure/ and increasing it/ there is no labour to be refused. Love shall make all labour light and easy. Wherefore she shall nourish them with her own milk: and obey the commandment of nature/ which giving two breastis with milk/ unto every woman delivered of child/ seemeth to cry and bid every woman/ that hath borne child/ to keep child as other living creatures do. Also that wise and liberal mother of all thing/ Nature hath turned all that blood/ which went unto the nourisshement of the child/ while it was in the mother's womb/ after that the child is borne/ she sendeth it up unto the breastis/ turned into white milk/ to nourish the child with all: neither forsaketh the tender babe/ after that it is borne/ but nourisheth it with the same food/ where of she hath made it. But I have spoken enough of this matter in the book afore. After wards/ if the mother can skill of learning/ let her teach her little children herself/ that they may have all one/ both for their mother/ their nouryse/ and their teacher. And that they may love her also the more/ and learn with better courage/ and more speed/ by the means of the love/ that their teacher hath toward them. As for her daughter's/ she shall beside the learning of the book/ instruct them also with womennes' crafts: as to handle wool & flexe/ to spin/ to wove/ to sow/ to rule and over see an house. Neither a virtuous mother ought to refuse learning on the book/ but now and than study and read holy and wise men's books: and though she do it not for her own sake/ at the least wise for her children/ that she may teach them/ and make them good: As Eurydice/ when she was of great age/ set herself unto learning/ and study of philosophy/ only to th'intent/ that she might teach her children: and so she did. For the babe fyrste heareth her mother/ and fyrste begineth to inform her speech after hers. For that age can do nothing itself/ but counterfeit and follow other: and is cunning in this thing only. She taketh her fyrst conditions and information of mind/ by such as she heareth/ or seeth by her mother. Therefore it lieth more in the mother/ than meu ween/ to make the conditions of the children. For she may make them whether she will/ very good/ or very bad. Now how she shall make them good/ I will give a few short rules. Let her give her diligence/ at least wise by cause of her children/ that she use no rude and blounte speech/ lest that manner of speaking take such rout in the tender minds of the children/ and so grow & increase together with their age/ that they can not forget it. Children will learn no speech better/ nor more plainly express/ than they will their mothers. For they will counterfeit both the virtue and the vice/ if any be in it. james/ the king of Aragone/ after that he had won my country Valence/ out of the hands of the Agarenes/ which inhabited the city that time/ he driven out the people/ and commanded men of Arragon/ and women of Ilerda to go dwell in it. So the children that came of them both/ with all their posterity/ kept their mother's language: which we speak there unto this day. For the space of more than two hundred and l year. Tiberius' Gracchus/ & Gayus Gracchus/ were counted the most eloquent men of Rome/ and they learned it of their mother Cornelia/ whose epistols were red in the old world/ full of pure eloquence. Istrina the queen of Scythia/ wife unto king Aripithis'/ taught her son Syles the greek tongue. Also Plato commandeth/ that nurses shall not use to tell unto children vain and trifling fables. This same thing is to be charged unto the mother's tongue. For by the reason of such bringing up: some/ after they be come to sadder age/ have such childysshe and tender stomaches▪ that they can not abide to here any thing of wisdom or sadness/ but delight all together in books of peevish fables/ which neither be true/ nor likely. Therefore mothers shall have ready at hand pleasant histories and honest tales/ of the commendation of virtue/ and rebukynge of vice. And let the child here those fyrst: and when it can not yet tell what is good and what is bad/ it shall begin to love virtue and hate vice: and so grow up and wax with those opinyons: and shall go about to be like unto them/ whom he hath hard his mother commend: & unlike unto those/ who she hath dispraised. The mother shall rehearse unto them the laudes of virtue/ and the dispraise of vice/ and repete often times/ to drive them in to the child's remembrance. I would she should have some holy sayings and precepts of living commonly in use/ which hard diverse times/ shall at the laste abide in the children's remembrance/ though they give no heed unto them. For children rounne unto their mother/ and ask her advice in all thing: they inquite every thing of her: what some ever she answereth/ they believe and regard and take it even for the gospel. O mothers what an occasion be you unto your children/ to make them whether you will/ good or bad? Than should right and good opinions/ and the pure faith of Christ be enfunded in to their minds/ to despise riches/ power/ honour/ pomp/ nobility/ and beauty/ and to reckon them for vain and foolish things: but justice/ devotion/ boldness/ continence/ cunning/ meekness mercy/ and charity with mankind/ to reckon these things goodly/ and worthy to be regarded and used: and to count them the true & sure goods. Neither to have in honour such men/ in whom those things be/ that we spoke of before/ but in whom these be. What somever shall be spoken of any man/ or done wisely/ wyttyly/ or honestly/ let her praise it unto them. And what somever any man hath done lewdly/ subtly/ falsely/ shamefully/ wickedly/ ungraciously/ rebuke that sore. When she embraceth her child and kisseth it/ and will pray it some good luck/ let her not pray of this fashion: God make the richer than ever was Croesus'/ or Crassus': god make the more honourable/ than ever was Pompeus or Cesar: god make the more fortunate than ever was Augustus. But let her pray on this fashion: Christ give the grace to be good and continent/ and to despise fortune of the world/ to be virtuous/ and follow his steppis to do after saint Paul/ and make the more just than ever was Cato/ holier than Socrates or Senecke/ more cunning than Plato or Aristotle/ or more eloquent thanne Demosthenes or Tullius. These let her reckon for great things/ and to be desired. These let her seek and wish for/ that would pray for good things. Let the mother never laugh at any word or deed of the child/ done leudelye/ shamefully/ naughtily/ wantonly/ or piercely/ nor kiss it therefore. For children will lightly use themself unto such thynges/ as they see be pleasant and delectable/ unto their father and mother: nor will not love them/ after they be comen to man's or woman's estate. Therefore the mother shall correct the child for such doing: and let it know/ that it neither doth well/ nor she is not content there with. And again on the other side/ let her enbrace and kiss it/ when so ever it doth any thing that is a sign of goodness. The stoic philosophers say/ that their be certain fyeres or sedes/ whether you will call them/ bred by nature in us/ of the same justice/ in the which that fyrst father of mankind was made by almighty god: that little fire/ if it might increase in us/ it would bring us up unto the perfection of virtue/ and blessed lyvyuge. But it is drowned with corrupt opinions and judgements. And when it begineth to light and flame up a little/ it doth not only lack nourisshement/ but also is quenched with contrary blastis of wound. Fathers and mother's/ nurses/ schoolmasters/ kyns folk's/ friends/ acquaintance/ and the comen people/ which is a master of great error/ all these do that they can to pluck up those sedes/ of virtue by the routs/ and to over whelm that little fire/ as soon as it begineth to appear. But all they regard riches moche/ and give honour unto nobility/ and reverence unto honour/ and seek for power/ and praise beauty/ & worship pomp/ and follow pleasures. But they tread poverty under feet/ and mock simple minds. They suspect devotion/ and hate cunning: and all kind of virtue they call folly. And when somever they pray for any thing/ they wish for those that I spoke of before. But if any body ones name these other things/ they abhor them as unlucky signs. And therefore these lie under feet/ and be despised. Neither any man applieth himself unto them: but those other things be in regard and price: and all men rounneth unto them. For whereof I pray you cometh this/ that we have so many lewd fellows and fools/ and so few good & wise men? When that the good nature of mankind is more inclined of it own self unto virtue/ than unto vice. Therefore a good wife shall withstand these corrupted opinions/ with other better/ and more meet for Christian folks: and shall nourish up in her children that little fire/ that I spoke of before: and water those sedes with the drops of good teaching/ that the fire may rise up unto great light/ and the sedes unto moche and good corn. Let her not break the strength both of their bodies/ their wit's/ and virtue/ with wanton and dainty bringing up. I have seen very few men come to great proof of either learning/ wit/ or virtue/ that had be dayntly brought up. Neither the bodies can come unto their due strength/ when they be feebled with delicate keeping. And so when mothers ween they save their children/ they lose them: and when they go about to keep them in health & strength/ they foolishly minish both their health and their life. Let them love their children well/ as convenient is and spare not. For who would either annul or dispraise the law of nature? Or what a cruelty is it/ not to love them that thou hast borne? But yet let them hide their love/ lest the children take boldness there upon/ to do what they list. Nor let not love stop her to punish her children for their vices/ and to strength their bodies and wits with sad bringing up. For you mothers be the cause of most part of illness among folks: whereby you may see/ how moche your children are beholding unto you/ which induce naughty opinions in to them with your folly. For you have the bringing up of them: and you alow their unthriftiness. And when they be going unto high virtue/ and abhor the riches of the world/ and the pomp of the peril: you with your weeping/ and sharp rebuking/ call them back again in to the devils snares: because you had leaver see them rich than good. Agrippyna/ mother unto th'emperor Nero/ when she had asked south sayers of her son/ whether he should be emperor/ yea said they/ but he shall kill his mother: let him kill her said she/ so that he may be emperor. And so he both was emperor & killed her. But when it came to the point/ Agrippyna would not gladly have been killed/ and repent that her son had th'empire. Finally you/ through your cherishing will neither let them take labour to learn virtue: and have a pleasure to fill them full of vices with delicateness. Therefore many of you weep and wail (for I speak not of all) and be well punished and worthily in this life/ for your madness. When you be sorry to see your children such as yourself have made them. Nor you be loved of them again/ when they perceive themself unloved of all other for your love. There is a certain tale of a young man/ which when he was led to be put to death/ desired to speak with his mother: and when she came/ laid his mouth to her ear/ and boat it of: And when the people that were by rebuked him: calling him not only a these/ but also cursed/ for so entreating his mother/ he answered again: This is the reward for her bryn ging up. For if she/ said he/ had corrected me for stealing my fellows book out of the school/ which was my fyrst theft: than had I not proceeded unto these mischievous deeds. But she cherished me/ & kissed me for my doing. Now where to should I rehearse the madness of those mother's/ that love better those children/ that be foul/ crooked/ lewd/ dullardes/ sluggards/ drounkerdes/ unruly/ and foolish/ than those/ that be fair/ uprightly/ cunning/ quick witted/ inventyve/ sober/ treatable/ quiet and wise? Whether is this an error of folk's minds/ or a punishment of god/ deserved for their sins/ to make them to love such thynges/ as be worthy no love? Dumb beast cherysshe ever the fairest of their whelps/ or birds/ & lightly it is a sign of good proof in them/ when the dams make moche of them. Also hunters know that that shallbe the best dog/ which the dam is most busy about/ and for whom she careth the most/ and carrieth fyrst in to her litter. But in mankind that is the most vile and the least worth/ that the mother loveth most tenderly. If you will beloved in deed of your children/ and specially in that age/ when they know what is true and holy love/ than make them not to love you over moche/ when they know not yet what love is: but set more by a spised cake/ a hunnye comb/ or a piece of sugare/ than by both father and mother. No mother loved her child better than mine did me: neither any child did ever less perceive himself loved of his mother than I. She never lightly laughed upon me: she never cokered me: and yet when I had been iii or four days out of her house/ that she wist not where/ she was almost sore sick. And when I was comen home/ I could not perceive that ever she longed for me. Therefore was there no body/ that I more fled/ or was more loath to come nigh/ than my mother/ when I was a child. But after I came to young man's estate/ there was no body/ whom I delighted more to have in sight. Whose memory now I have in reverence/ & as after as she cometh to my remembrance/ I enbrace her with in my mind and thought/ when I can not with my body. I had a friend at Paris/ a very well learned man: Which among other great benefits of god/ reckoned this for one: that his mother was dead/ that sherysshed him so wondrously: Which (said he) if she had lived/ I had never come to Paris to learn: But had sit still at home all my life/ among dicing/ drabs/ delicates/ and pleasures/ as I begounne. How could this man love his mother/ that was so glad of her death? But a wise mother shall not wish for pleasures unto her child/ but virtue? Nor for riches/ but for cunning/ and good fame. And rather for an honest death/ than for an uncomely life. The women of Lacedaemon/ had leaver their sons should die honestelye for the defence of they▪ country/ than i'll to save their lives. And we read in histories/ that many of them have killed with their own hands/ their son's/ that were cowards and dastard/ pronouncing these words:  

This was never my son/  
Nor borne in Lacedemone.   
Sophia which had three goodly daughters/ named them with three names of virtue/ hope/ faith/ and charity/ and was very glad to see them all die for the honour of Christ/ & buried them her own self/ not fare from Rome/ in the time of Hadryan th'emperor. Let not the mothers be so diligent in teaching their children crafts to get good by/ as to make them virtuous. Neither shall bid them take example of such as have gathered moche goods in short space: but rather of such as have comen unto great virtue and goodness. The people of Megara is dispraised/ and not without a cause/ for teaching their children nygardshyppe and covetise: and in stead of honest children/ made them sparing bond men. Wherefore they caused such things/ as we'll chanceth now adays/ that with bidding them so oft/ seek for good/ get good/ increase their good/ and gether good by all means/ they caused their children to do mischief & ungracious deeds. The which fault is a great part in the fathers and mother's/ which be consellors/ causers/ and setters upon/ and as good reason was/ when the children could found none other ways to come by riches/ they rob their fathers and mothers. And if they saw that all was so well and closely laid up/ that they could not come by it/ than begounne they to hate their fathers and mother's/ and wish for their death/ and seek means to rid them away. And it is plainly known/ that many have poisoned their fathers & mother's/ because they thought to long/ to tarry till they died for age. Often times they rebuke their fathers and mothers of their own vices/ as though they had learned them by their example or negligence. For the unthrifty young man/ which had an unthrifty father/ said of this fashion: I will impute mine unthriftynes unto my father. For I was not brought up with sad meanour/ neither under the law of a well ordered house/ which mought have instructed my manners better/ & plucked me from those vices/ that mine age was inclined to. But when that fyrste age of children ought to be holden under/ & kept in by sad ordering/ lest it fall unto vice/ through over moth liberty/ from which it will be hard to pluck them again: and as the wise man counseleth/ never have the rod of the boys back: specially the daughters should be handled without any cherishing. For cherishing marreth the sons/ but it utterly destroyeth the daughters. And men be made worse with over moche liberty/ but the women be made ungracious. For they be so set upon pleasures and fantasies/ that except they be well bridled and kept under/ they roun on heed in to a thousande myscheffes. Now how the daughters ought to be brought up/ I have showed in the book afore. Therefore the mother shall read it/ both because there be many things pertaining unto married women/ and because it is the mother's duty/ to see that the daughters do that we teach there. And when the mothers have provided as well as they can by words/ that no foul/ uncomely/ or uncleanly thing/ or jeopardous/ or ungracious abide in the child's mind/ than shall they provide most of all/ both by example and deeds/ that the child see nothing/ which can not he counterfeited & followed without shame. For as I said before/ that age is even almost like an ape/ and doth nothing of itself/ but all by counterfeiting of other. And though the fathers and mothers by their authority and love/ and also commandment/ put the ill examples of other folks out of the child's minds/ yet they can not rebuke that they do themself: or though they would rebuke it/ yet will not children be so much moved with that/ that they here/ as with that/ that they see. Wherefore the poet iwenal say full well/ that th'histories of fathers & mother's/ may do more/ than a great deal of warning and teaching/ of a great sort of masters: for they shall do them more hurt by th'example of one ill deed/ than they have done them good by moche holy counselling. And therefore the afore said poet counseleth wifely in the xiiii Satire on this manner.  

Let nothing/ that is filthy to speak or see/  
Come near those doors/ wherein children be.  
Away with songs of bawds/ wenches light/  
And skoffing iavels/ that walken all night.  
Thou shouldst give children great reverence/  
If thou go about any inconvenience.  
Nor set at light a child's years and age:  
But when thou fallest in to outrage:  
Yet for thy little child which is in sight:  
Refrain that foul act with all thy might.   
Celius Plinius dispreiseth Numydia Ouadratilla/ because she kept and sherisshed players and testers/ more than was convement for a noble woman. Nat with standing he commendeth the eld woman's wisdom in this point/ because she would not suffer her Nevewe Quadratus/ to look upon her players/ neither with in her house/ nor in the common playing place. And when somever she would hear them/ or was about to take her pastime in playing at the cheseiss/ she used to command her nephew to go his way and study his book. The same afore said Plinius/ giveth great thanks by a letter unto Hyspula/ his wifes aunt/ because she had brought up and instructed his wife with good learning/ which never saw any thing in her aunts house/ but honest and virtuous: and no doubt/ moche more diligence ought to be given about the daughters/ that nothing blot their demucenes/ thastite/ or sadness/ because these thynges be required more perfect in a woman than a man. And the females in all kinds of beast be follow example most wittily/ and ever more readily and more peiferely the vices/ which thing the male doth also. Wherefore she will lightly do that/ which she seeth her mother do/ or any other woman that she seeth regarded of folks. Neither she can refrain herself/ if she have their example for authority. Wherefore in such countries/ where the noble and gentle women be bad/ there be but few of the low degree and communalty good. And than they that be brought up of ill women/ be not lightly any other themself. How be it the daughter resembleth not so much her mother/ as her the hath brought & nourished her up. Wherefore many bastard's/ which have be brought up with their graunmothers on the father's side/ being virtuous women/ have gone out of their mother's kind/ and felowed the life and holiness of their granmothers'/ that nourished them. Cato th'elder/ banished Gaius Manlius out of the senate house/ because he kissed his own wife/ his daughter being by. For that ignorant age understandeth not/ Wherefore every thing is done/ but it will represent the same acts/ like as a glass representeth the fashions of bodies/ set afore it/ but not in the same condition. Which thing the most wise and holy man Eleazar understanding/ when he was commanded by that statute of king Antiochus/ to eat swine flesh/ and refused it/ and was counselled by pagannes that were his friends/ at least wise to make countenance/ as though he did eat it/ that he might under that colour escape/ as though he had obeyed the kings will/ he made answer that he had leaver die/ than do any thing that might give ill example to young folk's/ & spoke unto them in these words. For it is not convenient nor becoming for mine age/ to use any symulation/ that young men may suspect Eleazar/ which now is passed ixxx. yet is and ten of age/ is turned unto the life of alyantes and infidels: and so they by the means of my symulation/ and for a little space of this corruptible life/ shall be deceived: and by that means shall I get a shame and course unto mine old age. For though I scape the punishment of men/ at this present time: yet shall I not scape the hands of almighty god/ neither quick nor dead. Wherefore I will do as is be coming for mine age/ die boldly/ and leave an example of noble stomach unto young men/ when I shall take an honest death with a ready and bold mind/ for the most holy and virtuous laws. As soon as this was said/ he was straight carried unto execution/ and they that led him/ which were more favourable to him before/ were than displeased/ for the words that he had spoken/ which they thought that he had said of pnsumtion/ but when he was nigh beaten to death/ he tried out & said: Lord thou that haste holy knowledge/ thou knowest plainly/ that when I might have been delivered from death/ yet I suffer hard pains of my body: & I suffer them gladly with all mine heart/ for dread of the. And so he departed away/ leaving a memorial of his death/ for an example of virtue and boldness/ not only unto young men/ but unto all his nation. Therefore the sons should be informed and taught with examble of their father. Neither there ought any thing to be showed unto them/ that may be turned lightly unto vice/ jest they turn it more lightly/ both by the reason of their own ignorance/ and by the reason of man's nature/ which is inclined unto the worse. Our lord punished Hely/ the judge and bishop of Israel/ not because he gave any ill example unto his son's Ophin and Phinees/ but because he did not punish his ill and ungracious sons. Therefore he perished with a fall out of his chair/ and the heritage of his benefice was given away unto another kindred. Now how moche more grevous vengeance will he take upon such father's/ as teach their children either by counsel/ or by their example/ to live ungraciously: and sing that the punishment of the sons which were adulterars/ redounded unto the father/ because he did not prohibet them/ as moche as lay in him: What shall he do to such father's/ that excite and move their children unto lechery/ pleasures/ & ungracious acces/ either with words/ or else with deeds? And on the other side/ of the woman that accustonies her children unto virtue/ the master of the pagannes' saint Paul/ speaketh in this manner? The woman hath gone out of the way by transgression/ how be it she shall be saved by bringing for the of children/ if she continue in faith/ charity/ and holiness with chastity.   

Of twice married women/ and of stepmothers. The twelve Chap.  
such as mary again/ after the death of their fyrste husband's/ beside all that we have write here before/ must be warned this thing/ to take heed/ jest they displease their husband's/ which they have/ with over moche rehearsing of their fyrst husbands. The condition of the world is such/ that ever folks reckon things past better than things that be present: the cause why is/ because no felicity is so great/ but it hath moche displeasure and bitterness mingled with it: which so long as it is present/ grieveth us fore: but when it is once gone/ it leaveth no great feeling of itself behind it: and for that cause we seem the less troubled with sorrows passed/ than with sorrows present. Also age rounneth on a pace/ which may every day worse than other suffer displeasure/ & is more feeble to sustain casualties chancing. More over the remembrance of the fourther and more lusty age/ and as it were a comparison of it with the more painful age/ causeth great weariness of the present state/ and longing for that which is past. But Solomon would not have such thoughts to come in to the mind of a wise man/ for to reckon the years past better than the years present. Neither a wise woman ought to count or reckon her husband/ which is dead/ better than him/ which she hath on live. For they be oft deceived in this point/ because/ if any thing dislike them in their husband/ whom they have/ than call they to remembrance only such points as pleased them in their fyrst husbands. And that thing they do the more spiteously/ if their present husband discontent their mind in those things/ wherein their fyrst husbands did them pleasure/ than without all consideration of other things/ they compare their husbands together only in that: and there upon riseth pain/ whining/ and troublous words/ again their husbands. And whiles they bewail & complain the miss of their dead husband/ they keep nother. As for stepmothers they have an ill name/ as malicious toward their husband's children: of the which thing there be many examples in memory. Therefore women must be warned oft to rule their own braids and fantasies of mind: for there of cometh the fountain and beginning of all both ill and good. And if thou suffce thy braids to rule thee/ they will bring upon the a great number of troubles/ and myseryres'/ which afterwards thou shalt not lightly shake of. But if thou rule them/ then shalt thou live holly and fortunatly. And that thing thou shalt obtain/ if thou wilt study diligently/ whiles thy mind is at rest and quietness/ how thou mayst behave thyself/ when causes of motion and trouble come upon the. Therefore stepmothers be not rough and unreasonable/ saving such/ whose passions and braids of mind playeth the tyrants over them: and they do not rule their braids/ but follow & serve them. For she that is led with discretion/ reason/ and consyderation/ shall reckon herself & her husband all one. And therefore she shall count both his children & hers comen to them both. For if that friendship make all thing comen among friends/ in so much that many have loved and favoredde their friends children as their own/ how moche more abundantly and perfectly ought wedlock to cause the same/ which is the hyghest degree/ not only of all friendships/ but also of all blood and kindred. Moreover/ she aught to have compassion of their tender and weak age/ in remembrance of her own. For if she have children/ she shall love others to remembering that the chance of the world is in difference/ and that her children shall found such favour of other folks/ whether she die or live/ as she hath showed to other folk's children. And in deed a good woman will be unto her husband's children that/ which she may hear them call her so often/ that is mother. For what woman is so fare out of all humanity and gentleness/ that will not be moved and mytygated with this word/ mother/ of whom so ever it is said. And specially of children/ which can not flatter/ but speak so even with their stomach/ like as they would their own mother/ of whom they were borne? How sweet is the name of friendship? How many displeasures and hateredes doth it put away: Thame/ how moche more effectual ought the name of mother to be/ which is full of incredible charity? Thou most ireful woman/ dost thou not mollify/ when thou hearest thyself named mother? Thou art more ragious than any wild beast/ if that name wyllnat stir the. For there is no beast so ragious and cruel/ but if another young of it own kind faun upon it/ it will be by and by mild unto it. And thy husband's children can not make the gentle and mild with sweet words. Thou art called mother/ and showest thyself an enemy. Thou many times gatherest hate without cause/ and usest upon that weak and immcent age. And when it were convenient/ that all Christian men should be as brethren to the in benivolence and charity/ thou hatest those/ that be conjoined unto the in house and blood/ and that be brethren unto thy children. Hit is marvel/ that the soul of their mother doth not pursue thee/ vex and trouble the. Do you understand/ you stepmothers that be such/ that your unruly ire and hate cometh but of the dreams of your own folly. For why do not stepfathers hate their wifes children in like manner? For there is no stepfather/ but heloveth his wives say as well as his own. I have red of many stepfathers/ that hath given the inheritance of realms unto their wifes sons/ even as they had been their own/ as Augustus sefte th'empire of Rome unto Tiberius'/ and Claudius unto Nero▪ And yet had Augustus children's children & child of them again: and Claudins had a son. Which thing they did not for lack of knowledge/ that they were not their own sons/ but because they perceived in reason and consideration/ that there was no cause of hate between stepfathers and steppesonnes'/ except their own condition did cause it. For what offence hath stepsons made unto their stepfathers'/ except they have offended them because they were not their own sons. As for that thing lay in god's hands/ and not in man's power. Yea but some would say/ the stepfathers do not play and trifle with their stepsons/ as their mothers would. To make answer there unto/ by that argument their natural fathers do not love them. But whereto should I say any thing of the stepfathers love/ when there be some mothers so mad/ that they ween their husband's love not their own natural children/ because they do not trifle and foal with them all the day and all the night still/ as themself doth. Man can not dote as the woman can. For that same strong stomach of man can hold and cover love well enough/ and ruleth it/ and doth not obey it. But you stepmothers/ why do not you ever kiss/ comb/ and pike your stepchilds/ as you do your own: there is so great darkness of misty fantasies in your minds/ that what so ever you love/ you thynke every body should love that same/ & that no man loveth that enough: and what so ever you hate/ you think is worthy to be hated of every man/ and that every body loveth that to moche. And some there be/ which when they hate their stepsons deadly/ yet they swear they love them: which be mad/ and if they believe/ that any man will believe them: And yet they be more mad/ if they ween to deceive god. Dost thou look after/ that christ should here thee/ when thou callest him father/ when thou wrythyest away from the step children/ calling the mother? Saint Johan th'apostle doth not believe that any such doth love the invisible god/ that hateth his brother/ whom he looketh upon.   

How she shall behave herself with her kynsfolkes and alliance. The xiii Chap.  
THe great learned man Nigidius Figulus saith/ the deryvation and signification of sister is as though I would say/ separate and going aside/ because she is separate & goeth in to another house and kindred. Which thing seeing it is so/ that woman that is married shall begin to be more seruyseable unto her alliance/ than to her kyns folks/ and so it is convenient for many causes. Forced/ because she is as it were skyfted and planted in to that kin/ unto which she shall bear children/ and the which she shall multtylye with her teming. Secondly/ because she hath the benyvolence and love of her own kynsfolkes already. Therefore she must seek for the love of her alliance after wards. thirdly/ that her children may have the more love of their father's kynted/ when they shall be helped not only with the benivolence of their father/ but also of their mother. And in short conclusion/ it shall be cause of many pleasures/ if thou be loved of thine alliance/ & many displeasures if thou be hated. And this was the thing that those men looked after/ which skyfted manage out of kindred in to other folks/ that love and friendship among peaple might spread the brother. Therefore it is convenient/ diligently to get the love of thine alliance/ or if thou have it all ready/ to keep & hold it. Hit is said/ that mothers in laws bear a stepmothers hate unto their daughters in laws. And again/ daughters in laws bear no great love and charity toward their mothers in law. Therefore Terence after the common custom and opinion of people/ saith: All mother in laws hate their daughter in laws. And these was a merry woman/ which when she saw her mother in law's image made in sugare/ she said/ it was bitter. plutarch/ and saint Hieronyme taking of his authority/ where he writeth against jovinian/ telleth/ that it was an old custom in Lepers/ a cite of Affcyke/ that a new married wife/ on the nexte day after her marriage/ should come unto her mother in law/ and pray her to lend her a port: and she should say she had none: to thenrent that the young wife might know/ by and by after her marriage/ the stepmotherly hate of her mother in law/ and be less grieved afterwards/ if any thing bechanced that she would not. But when I consider the cause of this enmity/ me think both their envy's very foolish. For the man standeth as it were in the mids between his mother and his wife: and so either of them hateth other / as an expulser of herself. The mother is discontent/ that all her son's love should be turned unto her daughter in law: and the wife can not suffce any to beloved/ but herself. And there of ryfeth hate/ envy/ and brawling/ as it were be between two dogs/ if a man strike and sherysshe the one the other being buy. Pythagoras' scholars in old time/ and those that were of his sect/ did not reckon friendship minished/ the more that come unto it: but to be the more increased and strengthened: so the mother ought not to think herself a mother ever the less/ if her son mary a wife: nor the wife ought to count herself a wife the less/ if she have a mother in law: but rather either of them ought to reconcile the man unto the other/ if any discord chance between them. Thou foolish mother in law/ wouldst thou not have thy son to love his wife/ which is a companion & friend inseparable? Coudeste thou have suffered not to have been loved of thine own husband? What greater misery canst thou wish unto thy son/ than for to dwell with his wife with displeasure? And thou foolish daughter in law/ woldeste not thou have thy husband to love his mother? dost not thou love thy mother? Thou shalt be loved of thy husband: as his fellow and dear mate: and thy husband shall love his mother/ as unto whom he is dounde/ for his life his nourishing/ and his bringing up: and therefore he oweth great love & kindness. The daughter in law/ knowing that her husband and she is all one/ shall reckon her husbands mother her own/ and shall love her and reverence her no less than her natural mother/ but be more serviceable unto her/ that she may bind her the more to love her. She shall not be displeased/ if her husband love his mother/ but rather and she be a good and a virtuous woman/ if she see him not behave himself unto his mother according like/ she shall exhort him and desire him to behave himself as a son ought unto his mother. There is no mother in law so out of reason/ but she will be the better content/ if she know her daughter in law chaste/ & loving to her husband. Agrippina/ niece unto Augustus' th'emperor by his daughter julia/ which was married unto Germanicus/ nephew unto Livia thempresseempress/ by her son Drusus/ she was hated of Livia/ both as a daughter in law/ and as a stepdoughter/ & was of her own nature both sharp & shrewd enough: but she was so chaste of body/ and so loving unto her husband/ that with those two virtues she altered the fierce mind of her mother in law Livia/ and turned it to good. The daughters in law ought to nourish and sustain their mothers in law in their necessity/ none other wise/ then if they were their own mothers. Ruth/ a Moabite borne/ left her country and all her kin/ for her mother in law/ because she would not leave the old miserable woman in sorrow and heavens. Therefore she both comforted her with words/ & nourished and found her with her labour/ and in all conditions fulfilled the room of a daughter: neither that same great charity of Ruth lacked reward: For by the counsel and help of her mother in law she gate Booz unto her husband/ a great rich man/ and bare Isai the prophet/ and was graundemother to king David/ of whose stock our lord Christ was borne.   

How she shall live with her son or her daughter married/ and how with her son in law and daughter in law. The xiiij Chap.  
AS it is convenient for the wife to apply herself unto her husband's discretion and will in all other things: so when any of her children shall be married/ & that both Aristotle in the seconde book of house keeping/ teacheth/ and reason biddeth/ that the whole authority over the children should be given to the fathers. So by the laws of Rome/ children were not under the mother's rule/ but the fathers: and that so long as he lived/ though they were married/ and of great age/ except they were at their own liberty. Now how great power ought fathers to have over their own children/ when god would the joseph should have some authority over Christ? Changell of our lord/ what time he shown unto joseph in his dream/ that that/ which was in the womb of Mary/ was not conceived by man's generation/ but by the power and work of the holy ghost: She shall said he/ bear a son/ & thou shalt call his name jesus. He said not/ she shall bear the a son/ as those is to say to the own fathers. For women bear children unto their husbands: and yet he said/ thou shalt call him. Whereby he signified the power and authority of him/ which was his father apparent/ when he had said unto the virgin/ His name shallbe called jesus. A wise woman shall not pursue her daughter in law/ nor ween that she wineth love with hating her/ neither of her nor of her son. If she love her/ & give her good counsel/ and teach her: And if she do afore her such things/ as may be example unto her daughter in law/ both of chastity and so bernes: And if she make no discord between the married couples/ but if any chance between them by reason of other/ avoid it/ and reconcile them again with all her might: Finally/ if she bear a motherly affection toward her daughter in law/ she shall lightly bring to pass/ that both her son shall be more bound unto her/ and shall obtain great love and reverence of her daughter in law. For how moche more shall he love her/ of whom he hath been borne/ & by whom he hath his wife/ both more chaste and more sober/ and better agreeing with him/ whereby he shall be bound unto her not only for that benyfite/ that she is his mother/ but also because she hath be the instructrice of his wife/ and causer of a great part of his felicity? And the daughter in law on her party shall bear none other mind unto her mother in law/ than if she were her own mother/ by whom she hath ●othe gotten more knowledge/ and is made better/ & hath her husband more pleasant & louyng unto her. And in a sharp & a rigorous mother in law all thing chanceth contrary. As for that daught that is married/ the mother shall not desire to have so much her own/ as when she was a maid/ but remember/ that than she is skyfted in to another house & kindred/ to increase that stock: but she may counsel her that that is good/ or put her in remembrance/ when she is married/ of such counsels as she gave her/ when she was unmarried: but she shall not mell with her in such points/ as she thynketh will displease her son in law. She shall not lead her to churches/ nor bring her home/ nor speak to her/ if she think it be again her son in laws will. Neither let any foolish woman say to me on this manner: what/ may I not speak to mine own daughter? She is thy daughter in deed/ but now she is not thy woman. For what so ever right thou hadst to her/ thou hast given it over to thy son in law. Therefore and thou love thy daughter/ and wouldst see her happy/ that is to say live in concord with her husband/ exhort her alway/ and give her counsel to obey her husband in every point/ nor let her once speak with the without he will give her leave. For who so ever will have more liberty with a man's wife/ than the husband will suffer is an adulterer. And who so ever toucheth any thing of an other man's against the owners will/ is a thief. She shall love her son in law none other wise than her own son: but yet she shall reverence him more than her own son. For a woman ought not to think/ that she may be as homely over her son in law/ as her own son: but she shall desire his welfare as much as her own son/ and give him as good counsel & exhortation: but yet in such manner/ that she may seem rather to exhort and require him/ than bid and command him.   

Of a wife well worn in age. The xu chapter.  
A wife well shot in age/ shall do as philosophers say the bird of Egypte doth/ which when it is old/ purgeth all the filthy humours of it body with spices of Araby/ & sendeth forth of it mouth a wondrous sweet breath: so a woman/ when she is past the pleasure of the body/ and hath done with bearing & bringing up of children/ than shall she savour & breathe all heavenly/ she shall neither say nor do any thing/ that is not full of holiness/ and that may be example for younger folks to take heed of. Than as Gorgy as the Rethorycian say/ her name shall begin to spring and be known/ when her person is unknown: than her life/ holily passed before/ shall begin to appear: than in deed a virtuous woman shall rule her husband by obeisance/ & shall bring to pass/ that her husband shall have her in great authority/ which afore times hath lived ever under her husband's rule. Archyppa/ wife unto Themistocles/ by diligent obedience unto her husband/ obtained of him such love/ that he again/ when he was the most wise and most noble man/ yet followed he his wifes mind/ almost in every thing: and there of came this fasfion of argument/ which in boards was comen among the greeks: what somever this child will/ they mean Theophantus Themystocles son/ whom the mother loved tenderly/ than argued they thus: What somever this child will/ the mother will: What so ever the mother will/ Themistocles will: and what so ever Themistocles will/ all the cite of Athens will: and what so ever the cite of Athens will all grece will. Our lord commanded Abraham/ to take heed unto Saras words/ because she was aged/ and past the lust of the body. Wherefore she would not counsel him any childish thyng/ or that he need to be ashamed of/ by the reason of her wanton body. Therefore when a wife cometh unto this estate/ and all her children married/ and herself tydde out of worldly business/ than let her look to the ground with her body/ yielding it unto the ground/ but with her mind behold the heaven/ whither her mind should flit/ and lift up all her sensis/ her thought/ and all her mind unto god/ and prepare and apply herself wholly to her journey/ nor think nothing/ but that per tayn unto her journey/ which draweth toward. But let her be wise least in stead of holiness/ she fall in superstition/ by the reason of ignorance. Let her be moche in holy works: how be it/ yet trust more upon the mercy and the goodness of god/ nor trust not on herself/ as though by the reason of her works/ she might come thither/ as she intendeth/ rather than by the benyfite & gift of god. And whiles her heart is lustyer than her body/ leave some of her bodily labour/ and labour more with her mind. Let her pray more & more intentyvely: let her think often of god/ and more fervently/ fastles/ and weary herself less with walking about unto churches. Hit is no need to minish her aged body/ and forsake her nourishing. Let her do good unto other/ by gyving them good counsel. Let her do them good also with example of her life/ of the which commodity a great part shall return unto herself.  
Here endeth the seconde book.    

The thyrde book of the instruction of a Christian woman.  

Of the mourning of widows. The fyrste chapter.  
A Good Woman when her husband is deed/ aught to know/ that she hath the greatteste loss & damage/ that can bechaunce her in the world: and that there is taken from her the hart of mutual and tender love toward her: and that she hath lost not only the one half of her own life (as learned men were wont to say/ when they had lost them/ whom they loved dearly) but herself also to be taken from herself all to gether/ & perished. Of this cause may come honest weeping/ sorrow/ and mourning/ with good occasion/ and wailing not to blame. Hit is the greatest token that can be of an hard heart and an unchaste mind/ a woman not to weep for the death of her husband. How be it there be two kinds of women/ which in mournyng for their husband's/ in contrary ways do both a miss: That is both they that mourn to much/ & those that mourn to little. I have seen some women no more moved with the death of their husband's/ than it had been but one of light aqueyntance/ that had died: which was an evident sign of but cold love unto their husbands. Which thyng is so foul/ that none can be more abominable/ nor more cursed. And if a man ask them/ why they do so/ or rebuke them/ they answer again/ the nature of the country so requireth. And the same excusis lay they for them/ that use to put the cause of their vices in some planet/ or qualities of the air or earth/ where they dwell. But the nature of the country is cause of no vicis. For than the country ought to be punished/ and not the offensours. We take no vice of the heaven/ or air/ but of our own manners. For under every sky is both good living and ill. Nor there is no country so wretched in the world/ that it ne hath some good people there in: nor none so good/ but it hath some naught. I have said here afore/ that I have seen some/ nothing moved with the death of their husbands. Like wise/ I have seen some/ that would with a right good will have quit their husband's lives with their own. Wherefore there is no reason/ why they should lay their faults in the condition of the Region. For in the country/ that is called Getica/ the air is cold/ and yet say the Pomponius Mela/ that the very women lack no stomach to die on the bodies of their husband's/ and have a special desire to be buried with them. And because chat the custom is there to marry many women unto one man/ there is great striving among them/ which shall have the praise there in/ of them that shall give the judgement. The victory is given to the most virtuous: and it is a great pleasure to them that may obtain it. Like wise great learned men write/ that women use to do in Ynde. Also in old time the women of Almaigne/ from whence the Flandryns took their original & fyrste beginning/ married never but of maids: and so made an end of all hope and desire of marriage at ones. For they took one husband as one body and soul/ and never desired/ nor thought of marriage after him: as though they loved the matrimony itself/ and not the husbands. Whereby now thou mayst see/ that virtues and manners be changed with abundance/ riches/ and pleasures: and the evil fire of riches quencheth the good fire of charity. All the law of Christ soundeth nove other thing/ but charity/ love/ and heat. For our lord saith: I am comen to cast fire in to the earth/ & go about nothing so moche as to make it to bourn. But when we couple the rich peril to pour christ/ and unto sober virtue/ revel and drunkenness/ unto chaste sadness desolute and wanton pleasures/ pagante and hethennes unto Christianite/ and the peril to god: than god disdaining such fellowship taketh his gifts from us/ and leaveth us the gifts of the peril. Nat withstanding/ it may so chance/ that there be in woman's minds such constancy and steadfastness/ that they may comfort themself: and though they be overcome & oppressed/ may by wisdom yet recover again. That would I greatly praise in a man/ but in such a frail kind/ it is no good token to have so passing great wisdom. I have hard of great wise men/ that have taken very heavily the death of but light friends/ and wept for them abundantly. Solon/ which made the laws of the people of Athens/ one of the vij wise men/ commanded his own burial to be kept with weeping and wailing/ that his friends might show/ how moche they loved him. Also after that Lucretia was slain in Rome/ when junius Brutus/ which was revengeor of her death and rape/ done by the king's son/ had driven the kings out of Rome/ and war was made against the king: In the fyrst setting together/ this Brutus was killed/ and the wives of the cite mourned a twelve month the death of him/ that had be the defender of their chastity. And yet mourned they/ but an other woman's husband/ and because he defended an other woman's chastity. Tha how moche more oughtest thou to mourn the death of him/ that is the defender of thine own chastity/ saver and keeper of thy body/ father and tutor of thy children/ wealth of thy house/ household/ and thy goods/ yea and more to/ thy governor & lord? And thou wouldst weep in deed/ if thou shouldst not depart richer from him/ than thou camest to him. But now the joy of money/ taketh away all the grief of thy sorrow. Thou wouldst weep for his death/ if thou hadst loved him/ when he was on live. But now thou art not sorry for his departing/ whom thou settest nothing by/ when thou hadst him. Also many be glad/ that their husbands begun / as who were rid out of yoke and bondage: and they rejoice that they be out of domynion and bond/ and have recoveredde their liberty: but they be of a foolish opinion. For the ship is not at liberty/ that lacketh a governor/ but rather destitute: neither a child that lacketh his tutor/ but rather wand'ring without order and reason. Nor a woman/ when her husband is gone: For than she is in deed (as she is called) a widow/ that is to say/ desert and desolate. Than is she in deed tossed at aluentures/ as a ship/ lackynke a master: and is carried without discression and consyderation/ as a child when his over seer is out of the way. Here peradventure some would say/ He was such an husband/ that better were to be without him/ than to have him. But so would never good woman say/ nor ill keep it in. For if he were of the beloved as the laws of god do command/ he should be/ that is to say/ as he were thyself: thou would be as sorry that he should die/ as thyself. Unto an ill woman/ except her husband let her have her Itberte to all vices/ that her mind lieth to/ he is in tolerable. But unto a good woman/ no husband can be so ill/ that she ne had leaver have his life than his death. But what should I speak moche of this matter? I have showed enough in the book a fore/ that she is neither worthy the name of a good woman nor wife/ that can not love her husband with all her heart/ as herself. O circumspect nature/ or rather god/ the most wise master of all good manners. There is no kind of virtue/ but he hath created some living thing/ that useth it/ for to reprehend & reprove those that despise that virtue: as bees by their craft reprove the kindness of them/ that can nothing do: And the faithfulness of dogs damneth the untrustynes of false people: sheep condemn frauds and guiles with their simpleness: stockedoves and turtuls give example of true & faithful love/ in marriage. For those birds/ as Aristole saith/ live content with one male nor take none other. The turtle dove/ when her male is dead/ neither drinketh lyquore/ nor sitteth on the green tree ne cometh among none of her fellows playing & sporting together. These chaste and holy loves meaneth Solomon/ when he calleth his spouse to him/ saying: The voice of a turtle dove is hard in our realm: And compareth his spouse some times to a turtell/ and some time to a stock dove. Also they that can have no measure in their weeping and mourning/ be as fare to blame on tother side. For when they be newly wounded with the chance/ they confounded and fill all the place full of crying/ & tear their hear/ beat their breastis/ and skratche their cheeks/ & knock their heads to the walls/ & their bodies to the ground/ and draw forth long the time of their mourning/ as in Secill/ Asia/ Grece/ and Rome: in so much/ that the senate was fain to make statutes and laws/ which was called the laws of the twelve tables/ for to modyfie and appease the mourning. And therefore the apostle also/ when he wrote to this people/ was compelled to comfort them/ saying: Brothers/ I would ye should have knowledge of those that sleep/ that ye be not sorry and pensyfe/ like other people that have no faith. For if we believe that jesus is dead/ and revived again: so shall god like wise bring again with him all that be dead by him. Now a widow/ let her bewail her husband with hearty affection/ and not cry out/ nor vex not herself with dashing of her hands/ neither beating of her body: but let her so mourn/ that she remember soberness & measure/ that other may understand her sorrow/ without her own hosting & utterance. And after that the fyrst brunt of her sorrow is past and suaged/ than let her begin to study for consolation. Now here will I not bring forth precepts out of the long volumes of philosophers. For my purpose is to instruct a Christian woman with Christis philosophy: in comparison of whom/ all man's wisdom is but folly. My mind is to seche a remedy. Let us remember the saying of the apostle/ that they which sleep with jesus/ shall be brought of god with jesus again. Wherefore we ought to be of good comfort. And she that is a wise woman/ let her remember that all men be borne/ and live in this law and condition/ to pay their duty unto nature/ as their creditoure/ when so ever she asketh it/ of some sooner/ of some later: how be it all be coupled with in the common lot and rate/ to be borne/ & live/ and die: but our souls be immortal/ and this life is but a departing in to a no there eternal life and blessed/ to them that have passed well and virtuously this temporal and transitory life. The which thing the Christian faith maketh easy enough/ not by our desert and merit/ but of his goodness/ the which with his death loosed us from the bands of death: and death of this life is but as a sailing out of the see in to the haven. They that die/ go afore/ and we shall soon come after: and when we be departed and loosed out of this bony/ shall lead our life in heaven unto that time/ that every man shall receive his own body again: how be it not so coumberous and heavy as it is now/ but lightly covered and arrayed: with it we shall have blessed and ever lasting life. This is the true and sure christian consolation/ when they that be a live think and trust/ that their friends/ which are dead/ be not separate from them/ but only sent before in to the place/ where with in short space after they shall meet to gether full merrily/ if they will do their diligence/ that they may by the exercise of virtues come thither/ as they believe that they be gone. These things ought christian priests to show and tell unto young widows/ and comfort their heavy minds with these consolations/ and not as many do drink to them in the funeral feast/ and bid them be of good cheer/ saying/ they shall not lack a new husband/ and that he is provided of one for her all ready/ and such other things/ as they cast out at banquets and feastis/ when they be well wet with drink.   

Of the burying of her husband. The two chapter.  
ALso among many other things/ that we use after the example of the pagans'/ this is one to keep the burial with great solennite. For the pagans and gentiles believed/ that if the body were unburied/ the soul should have great pain in hell/ and that the royalty and ceremonies of burying should be an honour both to them and their successors. Nat withstanding/ there were some of them/ that counted these but fantasies and vanities. For Virgyll in the person of Anchises/ whom he induceth for an erample of wisdom/ saith/ that the loss of sepulture is but a small thyng. And Lucan in this manner saith:  
Nature in her quiet lap doth all thing receive. He is covered with the sky/ that hath none other grave.  
Also wise philosophers/ as Diogenes/ Theodorus/ Senec/ & Cicero/ but in especial Socrates'/ did prove by great reasons/ that it forced not where the carcase became and rotten. Marcus Amilius/ which was the chief of the senate of Rome/ commanded his son's alyttell before he departed forth of the world/ to carry him out on a bear appointed without any sheets or purple/ nor should spend upon any other solemnitees beside past. x.s. for he said/ the corpses of noblemen were commended by their own nobleness/ and not by cost of money. Valerius Publicola/ and Agrippa Menemius/ the one being banissher of the kings/ and restorer of the common liberty/ the other broker and arbytrator of the common peace/ and many other more excellent men/ did utterly despise the royalty of sepulture: in so much that when they had been in great authority & riches/ yet they lafte not behind them so much as to hire an over sear of the funeral with. And if they had counted so great goodness in burying/ as the people supposed/ they would sure have seen there unto. Now I will speak of our martyrs of the Christian faith/ which cared not/ where their deed bodies lay/ so that the souls fared well. For Christ/ what time he shall restore the souls to the bodies/ shall easily found in his house/ which he knoweth well enough/ the least ashes of the body. Saint Augustyne in the book that he named the Cite of god/ in the fyrst sayeth: All these business/ as keeping of the corce/ and order of the sepulture/ and royalties of the funeral/ be rather the consolations of them that live/ than any ease to the deed. For if solemn burying might help an ivyll man any thing/ than should pour burying or else none at all/ hinder a good man: but we see far contrary/ nor the great royalty of sepulture did not ease the pain of the rich man/ spoken of in the gospel: nor it was no rebuke to the lazer man/ that his body lay on the earth abject and nought set by. For after ward the rich man was punished in hell for his ill living/ and the lazer was refreshed in the lap of Abraham/ & had his reward for his life innocently & virtuously spent. Neither I would not that sepulture should be put away. For holy father's/ as Abraham/ Isac/ and jacob/ and joseph/ when they died/ commanded moche of their burying. And Tobias was praised of the angel of god/ because he had burted deed people. But all the ornaments of sepultures ought to go to the profet of them that be deed/ and not to them that live. For he that is deed must make his rekening to god only/ which rejoiceth of the merits of them that be deed/ done before in their lifes/ and of the clean & pure minds of them that be alive. There is no show of riches nor pride pleasant to him/ but whole trust and hope in him/ and charity with thine even Christian. For if thou give almys/ thou shalt have alms: and if thou be merciful/ thou shalt receive mercy. Therefore make friends to thyself and to thy lover's/ that are deed/ with thy worldly treasure/ that thou mayst found in the other life them that shall receive the in to eternal herborowe. For our lord in the gospel giveth paradise to them/ that giveth the works of mercy: and denyeth it to them/ that deny the works of mercy. Also he teacheth the ways of giving alms/ that thou give none of thy goods to them that be of great ability/ and may quite thee/ or do a better turn for the again: but give to pour folks and beggars/ that be not able to do as much for the again: and so thou shalt have great reward of god. Thanne how moche is it better to cloth pour strangers/ than thy rich kynsfolkes'/ and pour lay men/ than rich priests: and that that is spended on wax and costly sepultures/ to be bestowed on pour widows/ and fatherless children/ and such as lack? And much surer and more plenteous advantage shall come hereof. And in the day of thy weeping/ thou shalt remember them that ever weep/ being oppressed with necessity: their tears shall follow thine: their mirth shall cheer the. Thy friend that is deed shall find them atournees and advocates/ most pleasant to the judge eternal/ to plead his matter/ and be as diligent in his peril as in their own. Now it appeareth well enough/ what I judge of those widows/ that deceive their creditors of their payment/ to bring forth their husbands royally/ or else do not accomplish and perform the will and bequestis of the deed man/ which thing ought to be done specially. I need not to declare here/ how moche men be bound to the paying of their debts/ nor how much the fulfilling of testaments ought to be regarded. For the true and durable honour of the corce standeth in men's hearts/ & not in the pomp of sepulture/ or tombs of marble and metal/ costly wrought. For men say well by the burying of a good man/ be it never so pour: and pray for him/ and curse sumptuous tombs/ and that the more spitously/ if the money be ill gotten/ that it was made with.   

Of the minding of her husband. The three chapter.  
LEt a widow remember/ and have still before her eyes in her mind/ that our souls do not perish together with the body/ but be loosed of the bonds of our corporal grocenes/ and be lightened from the burden of the body/ and that death is nothing/ but a separation of the soul from the body/ and that the soul departeth not so from the body in to an other life/ that it clearly giveth over our matters here in this world/ & they have been oft times hard of them that were on live/ and they know moche of our acts and fore times by the showing of angels/ that go between. Wherefore a good widow ought to suppose/ that her husband is not utterly dead/ but liveth/ both with life of his soul/ which is the very life/ and beside with her remembrance. For our friends live with us/ though they be absent from us or dead/ if the lyvely image of them be imprinted in our heart's/ with often thinking upon them/ and daily renewed/ and their life ever wax fresh in our minds. And if we forget them/ than they die toward us. The brethren of Valeria Messalina/ that was Sulpicius wife/ asked her after her husband's death (because she was yet in the flowers of her youth/ and healtful of body/ and thereto goodly of beauty) whether she would mary again: Nay verily said she: for Sulpicius is still alive to me. And this was the saying of a pagan/ not assured of the eternal life. Than what should a christian woman do? Let her keep the rememraunce of her husband with reverence/ and not with weeping: and let her take for a solemn and a great oath/ to swire by her husband's soul/ and let her live and do so/ as she shall think to please her husband/ being now no man but a spirit purified/ & a divine thing. Also let her take him for her keeper and spy/ not only of her deeds/ but also of her conscience. Let her handle so her house & household/ and so bring up her children/ that her husband may be glad/ and think that he is happy to leave such a wife behind him. And let her not behave herself so/ that his soul have cause to be angry with her/ and take vengeance on her ungraciousness. Cyrus' the elder king of Perseus/ when he died as Xenophon writeth/ commanded his sons to keep his memory with devotion and pureness/ for cause of the honour of the god immortal/ and the worship and the immortality of his soul. Let the widow make an end of weeping/ least we should seem to mourn for our folk's/ that are departed/ as though we counted them clean deed/ and not absent.   

Of the chastity and honesty of a widow. The four chapter.  
IN giving instruction to a christian woman/ whom may a man do better after/ than saint Paul/ that said/ he was all thing to all men? to th'intent that he might win them to Christ: also putteth in his own laudie & praise the busyves of all churches: so he/ writynng to the Corinthies/ saith on this manner: Let single folks apply themself to the business of our lord/ how they may please him: and let married folks take heed of worldly matters/ how they may please and content their spouses. For it is convenient/ that the wife be all at her husbands will/ and that a single woman give herself holly to jesus christ/ which is spouse of all good and virtuous woman. Therefore than let pass all that trimming and arraying of her body/ which when her husband lived/ might seem to be done for his pleasure: but when he is deed/ all her life and all her apparel must be disposed and ordered after his will/ that is successor unto her husband/ that is immortal god unto mortal man. Therefore must only the mind be piked and made gay: for that only is it that Christ marrieth/ and in the which Christ resteth and delighteth. But those that intend to marry/ tire & trime up themself/ and that that I have said before of maids/ may be applied to this place: yet moche less is becoming for a widow to garnish up and paint herself: which should not only seek for no bargain/ but rather refuse them offered: neither take any offers/ but fore against her will/ and compelled to the seconde marriage/ if she be a good woman. How be it in a maid goodly arrayment may be more suffered/ but in a widow it is to be discommended. For what body would not abhorred her/ that after her fyrste husband's death/ showeth herself to long after an other/ and casteth away her spouse Christ/ and marrieth the peril fyrst/ & fynst man/ being both widow/ wife/ & adulterar? But they have both a more easy state and condition/ & more over better/ that show their wydo wheed in their clot hang/ and behaving of their body & manners. For they that be never so ungracious/ yet have a favour to them that be good and honest: and by such tokens as they see in them/ cast/ if they should marry with them/ and chance to die afore them/ what manner of widow they should leave behind them. For jensure you/ there is no husband/ that would not have his death mourned of his wife/ and be himself desired of her/ and missed: and seeing that we have such precepts for married folks/ both of philosophers/ and the apostles/ what should we think that their judgement was of widows? By whom the apostle Paul writeth to Timothy on this manner: A very widow and desolate woman trusteth in god/ and is in prayer day & night/ and she that is delicate and easeful/ is deed/ ye being on live. Therefore bid them keep them from blame. For they seem to live in the sight of those that see them eat and drink/ and go/ and speak/ and do other works of life. But and one could pierce with his sight in to them/ or enter with in the secrets of their minds & thoughts/ he should see that pour sinful soul/ how it is put from god/ and spoilt and deprived of his life. Thus saint Paul saith/ Thus saint Hieronyme/ Thus saint Ambrose/ Thus saint Augustyne/ Thus all saints and holy men/ with one voice and opinion say/ That weeping/ and mourning/ solytarines/ and fasting/ be the most precious doures and ornaments of a widow. Moreover/ what feast is/ what plays and dances a widow should use/ saint Paul doth show/ when he biddeth her be in prayer day and night: and so when her mortal husband is deed/ she might be at more liberty with the immortal/ and more by leisure/ and ofter talk with him/ and more pleasantly/ yea and to say more plainly/ a widow ought to pray more intentyfely and ofter/ and fast longer/ and be moche at mass and preaching/ and read more effectually/ & occupy herself in the contemplation of those thynges/ that may mend her living and manners. Anna/ the daughter of phanuel/ comen of the tribe of Aser/ which lived with her husband seven year after her marriage/ & when she had been widow fourscore year and four/ our lord Christ found her in the temple/ out of the which she had never departed/ but ever in fasting and prayer day and night. And in deed I would have greater virtue and perfection in a widow/ than in a wife. For the wife must apply herself to the will of her mortal husband/ to whom she is married/ but the widow hath taken Christ to her husband immortal. Wherefore it is reason/ that all thing be more excellent and according for such a spouse/ and words more sad and sober. For the communication of every body is lightly a glass and a mirror of the mind/ and conditions of them. For it is an old proverb: Such as the life is/ such is the communication. And foul and unclean speech hurteth the mind. Ill speech corrupteth good conditions/ as saint Paul say. After the words of the poet Menander/ I would that a widow should not only speak such words/ as might show herself chaste & honest/ but also that might instrucre the herars with learning/ and amend them with example of her living. For mankind hath speech to couple wisdom & virtue to gether: & though it seem to do no more but utter the thought of the mind/ yet doth it cause both learning & virtue. And though a woman be loosed out of the bands of worldly matrimony/ let her yet not thynke that she may do what her lust. For often times widows do show/ what they have been in marriage/ & under the liberty of wydoweheed/ open and show that which they kept in before for fear of their husbands. As birds/ when they be out of their cagis/ by and by turn to their old conditions: Like wise many women show out at ones the vices that they dissembled (so as they could while that their husbands lived) after that the lets that they had of their husbands be taken away. For than shall it be known/ what nature or condition a woman is of/ when she may do what she will. And as saint Hieronyme saith/ she is chaste in deed/ that may do jewel and she list/ & will not. Therefore a woman had need to work more warily/ when both the dispraise of vices and the praise of virtue is imputed to herself. For as long as her husband lived/ he had a great part of both. In the wydowheed Christ her spouse will lightly help her that will live virtuously. And if we do any thing well/ we aught to thank him therefore: and if we do ill/ it is to be referred to ourself. And as a man hath all his joy in his wife/ if she be good/ in like wise no man can believe how pleasant and amiable she is to Christ/ that playeth the widow in deed/ that is to say/ the which being desolate in this life/ hath all her hope and trust/ and all her joy and delight in Christ. And such saint Paul commandeth to the bishops to have in regard: for by their prayer the church obtaineth many things of Christ. For such a one deserved to see Christ fyrste in the temple/ and to prophecy of him to them that were present. Such a widow is praised by the mouth of god/ & is commended to us in this commandment in the. C.xxx. psalm/ where our lord saith: I shall bless this widow. And in the prophet Esai: Thou shalt not hurt a widow/ or a child that is under age. For if thou hurt them/ they shall cry to me/ and I shall here their crying/ and shallbe displeased/ and strike the with my sword/ & your wines shallbe widows/ and your children fatherless.   

How they shall use themselves at home. The .v. chapter.  
NAt withstanding that holy men would widows should be oft in the church/ and still in prayer/ yet they did not utterly forbid them worldly business. For saint Paul saith of widows/ writing unto Tymothe: If any widow have chidrens/ or child's children/ let her fyrst learn to handle her own house virtuously/ & do for her progenitors again. Let the widow teach this/ let the children learn this/ that is to behave themself lowly & lovingly to their fathers and mother's/ grandfathers & graundmothers. For we see it chanceth oft times/ that they that be brought up with a widow/ by the means of her over moche sufferance and cherishing/ be stobborne & inobedient to them/ whom they should obey: in so much that in some country's/ and inespecial in mine/ it is used in a common proverb/ to call them widows kocneiss/ that be ill brought up children/ and that be self wild and unthrifty young men. Therefore I would counsel a young woman/ being a widow/ to put the bringing up of her children unto some good & sad man. For she is so blinded with the love of them/ that she thynketh she dealeth hardly with them/ when she maketh of them most whither be it some hath be great wise women/ and hath brought up their children both very well & wisely: As Cornelia/ that brought up Gracchus her son: & Veturia/ which brought up Martius Coriliane: in so much/ that what noble act so ever he did in the common wealth/ either at home or from home/ he was ever incited with this thing/ that he might do so/ that it might be allowable to his mother/ that had brought him up. But how children should be brought up? I have taught in the book afore. Therefore let the widow look there/ whatsoever maketh for this purpose. And as for their household/ the apostle aforesaid/ writeth of it. If any widow do not see to her own friends specially/ she denyeth her faith/ and is worse than an infidel. Yet lest she be to homely/ to put herself in press/ in company of her servants/ namely if she be young/ let her here what saint Hieronyme saith/ writing unto Saluina. chastity saith he/ in women is a brytyll thing/ and like a goodly flower wyddereth and drieth with a little wether/ and a small blast: and namely if the age be apt to vice/ and the authority of the husband lacking/ whose spirit is the defender of the wife. What should a widow do among a great number of men servants/ which I would not she should set at nought/ as bondmen/ but abasshe and regard as men. How be it/ if she have a great house/ that requireth moche man's service/ let her make some well aged man ruler/ that is sad and discrete/ and of good conditions/ whose honesty shallbe his maistres worship. For I have known many that have shut up their doors/ and have not comen abroad/ and yet have had an ill name with their own servants/ whom over gorgeous aꝑell of the servant hath caused to be suspected/ or else the welfare & good liking of his body/ or age apt for pleasure/ or pride/ or high mind/ by the reason that he known he was loved of his master: which love/ though it be well hid/ yet many times it appeareth/ when he despiseth his fellows/ as they were his bondmen. These be the words of saint Hieronyme: unto the which I add this more over/ That beast is for a widow to minish her household/ in especial of men/ and to take unto her some well aged woman/ wise and virtuous/ with whom she may lead her life: and ask counsel of her in such matters as pertain to women. And if she be aged herself/ let her take to her some old man/ that is some kinsman of hers/ or of her alliance/ whom she may trust unto. And finally/ let her ever use the counsel of that man/ that she knoweth hath good wit/ and would her profet/ and is trusty. The old romans would/ that the women should ever be under the rule of their father's/ and brethren/ and husband's/ & kynsmen. Let her dwell rather with her mother in law/ or her husband's alliance and kynsfolkes/ then with her own/ both for the remembrance of her husband/ for whose sake it may appear/ that she loveth better his kin & his blood/ than her own. And in as much as she is translated in to that kindred/ unto the which she hath borne children/ or at the least wise should have done. More over/ the discipline of chastity is reckoned more straight among alliance/ than kynsfolkes: because there is less cherisshing and liberty. But a virtuous woman will not be so much moved with all these things/ as with the remembrance and love of her husband. For so Antonia/ daughter unto Marcus Antonius the judge/ wife unto Drusus/ led all her life with her mother in law. Like wise Livia left her house and her country to dwell with her mother in-law Noemy. Except there be with her mother in law some nice and wanton young men/ that may cause a blot in her good name/ or put her chastity in ieoperdye: or except the women that be her alyans/ be not of all the beast fame: for than it is more wisdom to go to her own kynsfolkes.   

How they shall behave themself forth. The uj Chapter.  
OTher whiles they shall have causes to go abroad. Therefore let them go covered/ and show in deed/ what their name meaneth. For the name of a widow in Greek & Latin/ is as much to say/ as desolate & destitute. Wherefore there is moche difference between one going alone/ and companied with men. And sing that so great sadness of behaviour and arrayment is required in a wife/ than what ought to be considered in a widow? She ought to show example unto other/ both of chastity/ soberness/ and honesty. And sing that they ought to give example to other/ how can it do well/ that they should go forth apppointed in the armour of the peril/ both to show the pomp and vanity of their own mind/ and set the snares of Satanas in stead of the example of Christ? Wherefore saint Ambrose saith full well/ that with mourning garments/ and sad and demure looks/ wanton & nice looks be kept under/ and unlawful lusts quenched. The surest is not to go moche abroad: and when she goth/ to be companied with some good & sad woman. Let her seche to no churches/ where as is reforte/ but where as no body is/ and where none occasions is of trespassing/ and good quietness and occasion of praying. Let her not keep moche company with freris and prestis. For the peril is crafty/ and by long use hath learned by what craft every body may be over comyne. And if he have opportunity/ he will soon bring his purpose to pass: for he hath none other thing to occupy himself with. If a widow would ask any counsel/ let her choose some aged man/ that is passed the lust of the world/ nor is infected with any vices nor is set upon covetousness/ nor will set his mind on flattery for hope of vantage of lucre of money/ & that is well learned/ by moche experience hath gathered great wisdom/ that he neither keep her mind straiter than need is/ nor let her have over much the bridle of liberty/ nor doth count nothing more precious nor dear than troth and virtue: let her/ what so ever she douteth show to him/ and be acknown to none other body. Saint Hieronyme writeth to Eustachium/ and giveth her such manner counsel. If thou doubt any thing of scripture/ or be ignorant in it/ ask of him that is commendable of living/ & for his age excusable nor hath any evil name/ & that may say/ I have disposed the to one man to yield a chaste virgin unto Christ. And if there be none that can expound and declare thy doubts/ it is better to be ignorant safely/ than to know with ieoperdye. For in courts and in resort of men/ and gathering of people/ a widow should not meddle. In the which places there is great jeopardy of those things/ that a widow ought to set most by. And a widow/ the is chaste/ honest/ of good fame/ & virtuous aught to do so/ that she may do good/ not only to herself/ but also to other folks. A broad/ and afore many men's eyes and handlynges/ shainfastnes by little and little goeth away/ and honesty and chastity cometh in ieoperdye: and though they be not over comen/ yet they be sore assailed. And as for the ouercommyng every man will say/ not as the thing is in deed/ but as he lusteth. More over/ the cares of this world cowl the love and desire of heavenly things: and as our lord saith in the gospel/ The sede falleth among thorns/ that is choked with thoughts and business of this present life: neither is suffered to grow up to good corn: And like wise as a see/ that the wound hath lain sore upon/ is yet tossed and troubled/ after that the wound is laid/ and the tempest gone: so man's mind lately comen out of business of the world/ yet casteth in his mind & study the same things/ & pants after his labour: nor can not aft his trouble come straight to itself. And when the mind is troubled/ what manner of prayers can be said? verily as you may see/ careful and unquiet savouring of the mire and dirt of this peevish world: like as when a river or fountain is troubled a man can draw no water but full of mud. The quietness of mind is that that lifteth us up highest unto the speech of god/ as it did marry Maudsene/ which all man's and worldly business given over/ sat at the feet of our lord diligently hearing his word. Therefore is she commended by the testimony of Christ/ that she had choose the best party/ the which should not be taken from her. But here would some say/ My lands be in peril/ I am sued. Unto that/ here the saying of saint Ambrose. Do not complain/ that thou art alone: For chastity requireth solitariness: and a chaste woman desireth secretness. But thou haste matters & business/ & fearest the attourne of thine adversary/ plea ding before the judge. But our lord entreateth for the saying: Gyve judgement for the fatherless child/ & justify the widow. But yet thou wouldst keep thyn heritage. The heritage of chastity is far greater: the which a widow ought better to keep than a wife. And if thy servant offend/ forgive him. For it is better the thou forbear an others fault/ than utter thine own. Thus saith saint Ambrose. Also I would thou shouldst understand/ the my mind is to have her matter the most tendered of the judges/ that hath but feeble attournes/ or none at all. For than shall the judges take on them the room of attornes/ when they withstand often times mighty defenders and advocates. For naturally we hate them that have great power and riches/ and help them that have little/ and go about to put down them that exalte themself/ & to help up them/ that be humble and lowly. Also it is ordained of nature/ that in men's opinions/ as the wise man saith/ in all manner of strifes the greater shall seem to do the wrong/ yea though he have it done to him/ because he may do more. And the same that I have said of judges/ understand me to have spoken of attornes. Unto whom/ all the widows matter shallbe more credible/ whom they see over shamefast to defend her own quarrel: and her matter shallbe so moche more recommended unto them/ the less that she recommendeth it. And her cause shallbe more like to be good/ whom men thynke so good and virtuous/ that she will neither ask nor hold that is not her own. So a good woman shall not bring with her to the court arguments of pleaders in the law/ but the authority of record. And she that is babbling/ and busy/ & troublous/ must needs wereye men/ and make them to loath her/ and hindereth her of the succour that I spoke of. And this I have said by good judges and advocates/ or at the lest such as she knoweth not to be ill. For some be so nice and wanton/ that they will sell their counsel and iugementes for their unthrifty pleasure of their body. Upon whom doubtless the common good order and manner would take punishment/ saving that the laws/ as the wise man said/ be like the cop webs/ that take all little beast/ and let the great alone. But a good widow/ if she know the they be such/ as she may well enough by their name that they have of the people/ she shall eschew them & i'll/ not only with the loss of her goods/ but also ieoperdie of herself/ if need were. And the same I would she should do by all that be wanton and vicious. Now of running about to other men's houses/ saint Paul hath a precept/ that those widows ought to be abject/ as mysfamous/ that rounne idle from house to house: and not only idle/ but also be babblars & full of words/ where as is not convenient. For there be some/ which when they think their selfe they have done all their own business/ than without shame they meddle with other folk's business/ & give counsel/ as though they were great sages/ and exhort and give precepts/ rebuke & correct/ pike faults/ and be wondrous quick of sight from home/ and at home blind enough.   

Of seconde marriages. The vij chapter.  
NOr to condemn and reprove utterly seconde marriages/ it were a point of heresy. How be it that better is to abstain than mary again/ is not only counseled by Christyane pureness/ that is to say by divine wisdom/ but also by pagans/ that is to say/ by worldly wisdom. Cornelius Tacitus/ as I have rehearsed/ saith/ the women of Almaigne were not wont to marry but of maids: and though they were widows in their youth/ yet would they not mary again/ and specially the noble women. Valeria/ sister unto Messala/ and Portia the younger daughter of Cato/ when there was praised unto her/ for her good nes/ a woman that had betwyse married/ Portia answered/ a happy & a chaste dame would never mary oftener than ones. Cornelia/ the mother of Caius & Titus Gracchus/ when she was moved with great promises by Ptolemy the king of Egypt/ to mary again/ she refused/ & had leaver be called Cornelia Gracchus wife/ than the queen of Egipte. Also seconde mariagiss were rebuked in plays & interludes/ and verses of poets in this manner: Oft marrying can not be without occasion of reprehension: And a woman that marrieth many/ can not please many. Nat wtstandyng widows lay many causes/ wherefore they say they must marry agayne: of whom saint Hieronyme speaketh in this manner/ writing unto the holy woman Furia. Young widows/ of whom there hath many gone bacwarde after the devil/ after that they have had their pleasure by marrying in Christ/ be wont to say/ My goods spillen daily/ the heritage of mine ancestry perisheth/ my servants speak stubbournely & pnsumtuously/ my maid will not do my commandment/ who shall go before me forth? Who shall answer for my house rent? Who shall teach my young sons? Who shall bring up my young daughters? And so they lay that for a cause to mary fore/ which should rather let them from it. For she bringeth upon her children an enemy/ & not a nourisher: not a father/ but a tyramne. And she inflamed with vicious lust/ forgetteth her own womb: & she that late afore sat mournyng among her children/ that ꝑceive not their own loss & harms/ now is piked up a new wife. Where to layest thou the cause in thine enherytance/ & pride of thy servants? confess thine own viciousness. For none of you taketh a husband but to the intent that she will lie with him/ nor except her lust prick her. What a ragiousnes is it/ to set thy chastity common like an harlot/ that thou mayst gether riches? And for a vile/ & a thyng that shall soon pass away/ to file thy chastity/ that is a thyng most precious & everlasting. If thou have children already/ what needest thou to marry? If thou have none/ why dost thou not fear the barrenness/ that thou hast proved afore: & aventerest upon Turrian uncertain thyng/ & forgost thine honesty & chastity/ that thou waste sure of. Now thou hast writing of spousage made thee/ that within short while after/ thou may be compelled to write a testament. The husband shall feign himself sick/ & shall do on live & in good health/ that he would have to do when thou shalt die. And if it chance that thou have children by thy seconde husband/ than riseth strife & debate at home with in thy house. Thou shalt not be at liberty to love thine own children equally/ neither to look indifferently upon them/ that thou haste borne: thou shalt reach them meat secretly: he will envy him that is deed/ & except thou hate thine own children/ thou shalt seem to love their father yet. And if he have children by a nother wife/ than shall players & jesters rail and gest upon thee/ as a cruel stepdame. If thy stepson be sick/ or his heed ache/ thou shalt be defamed for a witch: & if thou give him not meat/ thou shalt be accused of cruelty: & if thou give any/ thou shalt be called a poisoner. What I pray that/ hath seconde marriages so pleasant/ that can be able to recompense these evils? Thus saith saint Hieronyme. As for the praise of contynence & chastity/ & counselling from seconde marriages/ what can I be able to say after the eloquent fositayne of saint Hieronyme/ or that sweet delicates of saint Ambrose speech? Therefore who so desireth to know any thing of those matters/ let him look it of them. For it longeth not to my purpose/ to recite all their sayings here. For I do not intend to write exortations unto any kind of living/ but to give rules/ how they may live. Never the less/ I would counsel a good woman to continued in holy wydowhed/ namely if she have children: which thing is the intent & fruit of matrimony. But & she doubt/ jest she can not avoid the pricks of nature with that life/ let her give an ear unto saint Paul thayo stel/ writing unto the Corinthies in this wife: I say to unmarried women and widows/ it were good for them/ if they kept themself as I am: but yet if they can not suffer/ let them marry. For it is best to marry than bourn. And the same apostle writeth unto Timothe thus: Put away young widows/ for when they have abused themself at large/ than would they marry to Christ/ & are condemned because they have refused their fyrste promise/ & walk idle from house to house/ neither only idle/ but trifling & babbling/ prating & talking/ such things as be comes not. Therefore I would that the younger should marry/ & bring forth children/ & rule their house/ & give their enemy none occasion to say ill by them. For there be some/ which straight after their conversion have followed Satanas. Yet let them beware/ that they do it not by & by aft their husband's death. For that is a token that they loved not them for whose departing they have so soon left sorrowing/ mourning/ & all desire of them. And if they must provide aught for their house or children/ let them see to it before the business of marriage and dominion of a new husband. And let them get such husbands as be according for widows to be married unto/ nor young men/ wanton/ hot/ and full of play/ ignorant/ and riotous/ that can neither rule their house/ nor their wife/ ne themselves neither: but take an husband some thing past middle age/ sober/ sad/ and of good wit/ expert with great use of the world: which with his wisdom may keep all the house in good order: which by his discretion may so temper and govern all thing/ that there may be alway at home sober mirth and obedience/ without forwardness/ and the house hold kept in their labour and ductye/ without pain/ and all thing clear and whole. And let them were and know/ that these contents him/ whose pleasure only they shall all more esteem/ then the whole countries' beside  
Here endeth the book called thinstruction of a Christian woman/ which who so shall read/ shall have much/ both knowledge/ pleasure/ and fruit by it.    

Imprinted at London in Fleetstreet/ in the house of Thomas Berthelet near to the Cundite/ at the sign of Lucrece.   

Cum privilegio a rege indulto.