become Eunuches and like Geldinges to their ovvne shame and their Wiues hurte and hinderance To whome I haue laboured to giue remedies and preseruatiues applying vnto them such hearbes as by the gifte of God are verie forceable and of great efficacie against such inchantmentes So that to tire the wittes with these witcheries is not onelie superfluous and vnprofitable but also deadlie and damnable For by the lawes of God and man Deut 18 they ought to be punished with Death and such as with the helpe and furtherance of the Diuell doe exercise those wicked and vngodlie Artes shoulde bee bounde to a stake and burnt aliue with fierie fagots By what meanes these inchantments may be resisted and expelled I wil shew you in the end of this booke where wee will intreat of the maiestie of the name of Iesus least heere I shoulde interrupt the order and course of my speech We ought to haue no lesse regard to our mindes and soules then vnto our bodies Chap. 21 SEeing man is compact and made of a soule bodie we must with all foresight haue a care of both The soule is the chiefest part of man and the bodie is the house of the soule we vse for the most part the commandement of the soule and the seruice and ministerie of the bodie and therefore ought we to haue great care of both For if we take care that our houses stand not in a fennie nor plashie ground that the roofe or top of it lie not open to the winde and raine nor that the vvalles do chop and chinke seeing that we take care that our garments be not dustie but that we ayre them least mothes and wormes doe ouercome them hovv much more ought we to prouide for the body least the vices therof by consent and law of fellowship infect the mind and so remoue from one to the other For Horace saith Corpus onustum Externis vitijs animum quoque praegrauat vna Atque affigit humo diuinae particulam aurae And if the body once with vice do outwardlie abound It waieth downe fixeth fast the soule vnto the ground To which agreeth that of the wise man The bodie that is corrupt greeueth the minde and humbleth the vnderstanding thinking manie things Therefore some thinge must bee giuen to the bodie by vvhose helpe as Plinie saith the soule is sustained And that did Paule verie well perceiue 1 Tim. 5. when he forbad Timothie to drinke any more water prescribing him a moderate vse of vvine vvherewith hee might strengthen his stomach and be the more cheereful in deliuerie of the Gospel For the bodie being made perfect is more profitablie seruiceable to the minde not hindering or troubling it from contemplating and studying of heauenlie things But our chiefest care must be to bring it an ornament to set it out which may be done by no better meanes then by a firme and constant faith in God which lifteth vppe man to a certaine hope of immortalitie and taketh awaie from him the feare and terror of death And as food is the nourishment of the bodie so is the worde of God the foode and nourishment of the soule vvhereby peace and tranquillitie comes to the mind then vvhich there can be nothing more to be wished and desired of man in this life But with what anguishe and disquiet of minde the wicked are vexed what bitter torture of conscience they feele the verie external habites of their wicked bodies doe testifie For wickednesse is such a reuenger of it selfe that looke into what mind it hath once entered it neuer leaueth it voide of care but alvvaies vexeth it continuallie with trouble The which Esaie expresseth in an excellent similitude Cap. 57 fetched from the rage and stormes of the Sea saying The hart of the wicked rageth like the sea vvhose affections abound with filthinesse and villanie that is their mindes which are defiled with vvickednesse and villany are alvvaies tumultuous troublesome and disquieted For how is it possible that he can lead a svveet and pleasant life or that his minde should be at peace or rest who carrieth about with him a bodie infected with filthie and vicious diseases and a minde polluted with foule vices Wherefore seeing the greatest parte of euils doe rise from the corrupt affections of the mind we muste by all meanes possible abstain from them Moreouer we must with the like care and indeuour deliuer the body from al kind of diseases least it carrie anie blemishe or contagion to the soule For seeing that filthie and corrupt humors doe bring hurtfull vapours to the braine they must of force prouoke the minde to manie mischiefes What meanes a man may vse to keepe his bodie in perfect health Chap. 22. ASpare and temperate diet driueth avvaie all diseases and keepeth the body in perfect health by taking those thinges that are necessarie to corroborate strength confirme health Artis medi. 85 And these by Galen are called causes of conseruation because they are fit to preserue the state of the bodie so that vve fitlie and conuenientlie vse them Our later Physitians terme them vnnaturall causes not because they are againste nature but because they are vvithout the bodie and are not bred in vs as the humors are In vse and effect if vve take them not orderlie and in good sort they affect nature and her povvers with sundrie discommodities And of this sort is the ayre meate and drink sleeping and waking fulnesse and emptinesse the affections and motions of the minde all which mans bodie requireth to keepe and defend it Now because the most powerfull parte of our health dooth consiste in a good diet wee are greatlie to regarde what part hurteth and what profiteth the bodie And because Gluttonie is no lesse loathsome then hurtfull and pernitious to health let vs take no more meate and drink then the necessitie of nature requireth that the strength of the bodie may bee nourished and not oppressed For a moderation in diet is moste profitable and necessarie for them that are studious of learning and matters of great importaunce for those that watch long and indure labour and for such as execute publique offices for temperaunce bringeth health and strength it maketh the spirites both animall and vitall which are ascribed to the hart and braine to bee cheerefull and liuelie so that whatsoeuer a man conceiueth in his minde hee may perfect and execute it speedilie without anie molestation But common experience shevveth by dailie examples that excesse in diet and intemperancie of life bringes diseases hindereth good studies troubleth honest cogitations breaketh vvatchfulnesse cloudeth the cheerefulnesse of the minde quencheth the povver of the soule maketh menne slothfull vnmanlie sluggishe idle sleepy and to giue themselues vnto no excellent exercise Wherefore vvhosoeuer addicteth himselfe to the studie of learning and bendeth his minde to learne any matter of moment must so moderate his affaires that he doe nothing after his owne lust but
an appetite and expell the desire to cast and strengtheneth the stomach to retaine his meate especiallie in summer when cholericke humors doe vnloose the bellie The iuice also of these beeing hardened with sugar which Auicenna calleth Rob is a present helpe for it bindeth the bellie though it bee wonderfullie loose and strengtheneth weake appetites and so doe Punicke apples which we commonlie call Pomegranats being full within of red coloured kernels which are some sweet and som sovver That students and such as haue gouernment in a Common wealth must purge the passages whereby the exerements are auoided Chap. 28. GOd the maker of all mankinde hath not in vaine made so manie passages and waies to purge the humors and auoid the excremeÌ„ts of our bodies least the aboundance of them should be a destruction to man or might perhaps bee stifled with the vapors that flowe from them so that the head is purged by the nose and eares the palate or roofe of the mouth by hemming hauking neesing the breast and lunges through the windpipe purgeth spittle by coughing the stomache or ventricle purge her filth by belching and vomit the invvardes purge themselues by and through the guts by breaking wind and casting the ordure backwarde the reines bladder doe conuey their vrine thorough the watrie conduits and passages and the superhciall part of the bodie doth send out his svveatie mists vapors through little holes dispersed in the skinne which we cal pores Wherefore seeing the bodie cannot bee in health vnlesse all his partes be in good order and perform their duties without offence vvee must haue a speciall regarde that no faulte or intemperance doe arise that may putrifie or defile the actions of these Organes or anie waie hurt them For the minde it selfe vseth their ministerie to bring her waightie matters to passe If anie disease greeue vs if the head bee troubled vvith ache if with the Rheume if vvith the stone or strangurion if blindenesse or blearing corrupt the eies if hands or feete bee troubled with the Govvt or as Horace saith Simala quem scabies aut morbus regius vrget If filthie scabs or kinges disease doe any waie molest Mannes minde is thereby lesse able to execute her office and performe her dutie so soone as othervvise Wherefore methinkes they doe excellent well vvho taking great care to keepe their bodies in health doe purge and cleanse them and all their partes from all excrements for by that meanes doth the mind more cleerâ—lie shine and is made more fitte for anie notable action But the greatest number of men neglecting all good order and nothing regarding their owne health doe gape after riches and applie all their studies in getting and obtaining it when as indeed â—elth is better than Golde and nothing more to bee wished than tranquilitie and peace of minde which Horace confirmes saying Si ventri bene Lib. 1 epâ— 12 si lateri est pedibusque tuis nil Diuitiae poterunt regales addere maius Non domus aut fundus non aeris aceruus auri A Egroto domini deduxit corpore febres Non animo curas c. If it be well with bellie legges and sides The riches of a king can giue no more For neither house nor land nor heaps of gold Can take awaie their ague sicke lords sore Or case his griefe c. The owner c. And to the ende he might reclaime all men to a sparing and moderate vse of all things he addeth to make vppe the former verse begun Valeat possessor oportet Si comportatis rebus bene cogitat vti Lib. â— apist 2. The owner must be well If he wil vse his gotten goods aright The vvise Salomon agreeth with him in these wordes It is better to be a poore manne in sounde and perfect health Ecâ—les 30 then a rich man with a diseased bodie Health and soundnesse is better than any golde and a stronge bodie then infinite riches There are no better riches theÌ„ 〈◊〉 health of the bodie Sap. 4 nor any delight greater then the ioy of the minde and gladnesse of hart Wherfore we muste not measure our felicitie by our aboundance of wealth and prosperous successe in our affaires but by the perfect health of our mindes and bodies For it onelie liueth and is in health who without offence inioyeth these two commodities Precepts no lesse profitable to the soule then to the bodie Chap. 29. THere are three thinges verie requisite for health which it is meet all men shoulde regarde To seed without sacietie Not to refuse labour And to keepe the seed of Nature To which I will oppose as many vnprofitable which as they are causes of diuers diseases so doe they hasten on vntimelie old age and manie times kill menne with sodaine death to wit To be ouer stuffed with meate and drinke To be dull with ouermuch sloth And to be weakened with too much venerie and carnall copulation For as frugalitie contending with Gluttonie bringeth the bodie to perfect health and as exercise shaking off idlenesse and sloth maketh a man actiue and nimble so if it be lawfull to learne instruction from horses Nullamagis animi vires industrâ—a firmat Virg. lib. 3 Geor. Quam venerem caâ—ci stimulos auertere amores Nothing so much confirmes the strength courage of a horse As him â—â—om sight and smel of mares to chace awaie by force Because vntemperate and lasciuious you the doth yeeld ouer to crooked old age a weak and feeble body But as youth ought carefully to watch ouer their wanton desires so age ought to haue a far greater regarde to brydle and mortifie their lecherous lusts and to hinder and withstand the very entrance to luxury For as lust is filthy in youth so is it as Cicero saith most odious in olde age And as he that goeth to war had need to bee indued with force and actiuity to tolerate and indure out the labor thereof so in loue and in performing the act of Venus streÌ„gth is required to vndertake night labors and to sustaine the greeuances that gaule a married man to indure the nicenesse malepertnes presumption and flattery of a proude imperious and deceiptfull wife Wherefore neither war nor loue is seemely for olde men because they both carrie vvith them so many dangerous griefs and discommodities as old age is very vnable and vnfit to indure which Ouid elegantly expresseth in these words Militat omnis amans habet sua castra Cupido Attice â—ab 1. Aâ—â—â—r Eleg. 9. crede mihi militat omnis amans Qui bello est habilis Veneri quoque conuenit atas Turpe senex miles turpe senilis amor Militiae species amor est discedite segnes Non sunt haec timidis signa tuenda viris Nox hiems long aeque viae saeuâ—que labores Mollibus in castris dolor omnis adest Each louer goes to war and Cupid hath hiâ—tent Each louer Atticke credit me is to
THE HAVEN OF PLEASVRE Containing a freemans felicitie and a true direction how to liue well Profitable and delâ—ghtfull to all hurtfull and displeasing to none except it bee to such pecuish dames as do either foolishlie reiect or carelesly neglect the dutie of chast Matroâ—es Gathered out of the best approued Authors Printed by P. S. for Paule Linley and Iohn Flaskes and are to be solde at 〈◊〉 shop in Paâ—â—es chuâ—chyard at the sign of the blâ—â—k Beâ—â—â— 1597. To the right vvorshipfull the Gouernor Deputies Assistants and generalitie of Marchants aduenturers I. T. wisheth prosperous successe in all their affaires RIght Worshipful for somuch as naturally wee desire that which is good that there is nothing that hath so much power to preserue the life and sociâ—tie of man as that which is honest profitable pleasant and because it is certain that amongst all other matters the holie and sacred scripture onely excepted there is nothing to bee compared to that which bringeth a general good to all and containeth in it those meanes to attaine vnto perfect happinesse which all the auncient philosophers were farre wide of and that waie to liue blessedlie vvhich euery Christian ought to walâ—e in I thought good hauing with much paine and trauaile opened this gappe made plaine the passage to vouchsafe your worships the first entrance and by your permission to make it a common beaten waie for all men to haue recourse vnto With all sinceritie and dutifulnesse dedicating this my labour vnto your Wor. and wishing that as many of you are known to be patterns of good and godlie life so the rest may take example by you to frame themselues to a well disposed course and if besides example they want instructions this Treatise may serue to leade them vnto vertue For you that doe alreadie knowe that this worldlie pleasure is onely good in this respect to serue as a spurre to prick you forward to the search of true felicitie whereunto euery one is inclined it may helpe to confirme your minds and settle them that they be not shaken by anie stormes or assaults that vice can make To the weake it may be as a staie and to the strong a comfort And albeit I confesse it might by diuers haue beene handled with more elegancie and finenesse of phrase yet thus much I will auerre that I haue done it faithfullie and trulie according to the meaning of the Author though in plain termes And for my selfe as the principall ende of my labour next vnto your Wor. contentment and commoditie was the common profite of my countrey menne So do I nought expect from them but thanks and from your Wor. that this my labour may be as fauourablie accepted of you as it is freelie offered and so do wish you here in this world a prosperous successe in al your enterprises and in the world to come the fulnesse of all ioy and blessednesse Your worships in all dutifulnes I. T. To al brawling wiues and male pert mistresses I. T. wisheth a reformation of vndecent qualities GRacious Gentlewomen I meane such as are some of you who bee gracious in name but in deed and effect as bitter as Wormewood if the laste chapt of this treatise doe no better purge you froÌ„ pride and presumptuous scoulding then Elleborus dooth ease you of melancholy and sullen powts I feare mee it will bee as seldome haunted of you for the one as Antycira is frequented by you for the other For as they of olde time thought melancholy was best purged by sailing to that I le to receiue that hearbe so I confidentlie coniecture the plumes of your pride will be neuer abated till Iunoes bird behold hir owne feet and you with the whole world take view of your selues All the time that I liued in seruitude amongst you I exercised and imployed my selfe like a good and skilfull Anatomiste in seeking the course of your veines and the passage of your pulses and I alwaies found the swelling of the one and the passionate panting of the other to bee sucked by the miseraical vaines of pride from your vnsatiable â—ntrailes of want onnesse and disperst all ouer your bodies by haughty conceits from the liuer of your needlesse yet ouerweening presumptions and all these to be nourished with the ignorance of your selues the which as Lactantius saieth to another purpose is the only cause of all the euils in you Heâ—â—e some like scoulding Xantippa shrewshake their Socrates others like prâ—ude Cleopatra consume their kind Anthony and either horne their Vulcan like short heeled Venus or vsurpe the breech giue their husbands the apron For seeing you are neither by education learned for some womeÌ„ of this sort haue almost as good iudgment as meÌ„ nor permitted to trauaile abroad for experience but rather as M. Smith saith to be housewiues and not streetwiues 〈◊〉 muse how you dare either assume to your selues more knowledge then your husbands to discerne vnlesse they be each of theÌ„ another Silenus or more expertence then they to iudge of things vnlesse they be all of them Sardanapali But here methinkes I heare a malepert mistris say Shall not we haue our wils in all things as well as our husbands for sooth gracious Parrat no but it is thy part to bee silent or if thou doe speake modestly to be subiect conformable to the will of thy husband to be louing and faithful seruiceable and carefull thrifty paineful to preserue thinges at home whilest thy husband and men seruants be getting thy liuing abroad to be vigilant and diligent to traine vp thy maide seruants in vertue and pietie that by thy good example and instructioÌ„ they may learne how to obey and not command reuerence not rule their husbands when they haue them giuing thy husband leaue to order his businesse abroade and rule his men seruants at home And what soeuer thing he conferreth with thee about as his helper not as his head to subiect thy opinion to his iudgement saying in all thinges that are honest Thy wil husband and not mine be fulfilled This is mine opinion but doe as seemeth beste in thine owne eies Now because this submissioÌ„ can by no means be wrought in thee without the knoledge of thy selfe and thine owne imperfections I haue attempted in that Chapter to late open thy nature to the view of thine owne eies that I might in some sort prepare thee thereunto presuming notwithstanding that though the vertuous will shadow their imperfections with qualities of good education yet thou the more I put thee in minde of thy dutie the more vnrulie wilt waxe the more I contradict thee the more fiercer wilt thou rage the more I touch thy gauld backe the more dangerously wilt thou winche vntill thy precise pride be turnde to thy best ornament humilitie thy ouerweening presumption metamorphosed to a confession of thy weaknesse And then when I see thee conuerted thy minde inlightned thy proud brawling hart quieted and
â—ind of dice differing froÌ„ that which the Dutchman calles Terlinghe which is sixe square and the other but foure The abuse of this of sixe is so great and so vsed in all Europe that diuers haue spent their patrimonies with it and consuming their wealth haue brought themselues to beggeriâ— But those kind of fouresquare dice which our Dutche maides vse bringeth not the ouerthrowe of their housen because they play but to passe avvay the time and when it is lavvful for them to bee idle they playe for things of no great value as Chestnuts Filberds pins claspes or some kinde of pocketing stuffe But the whipping of a top and driuing of him in a circle till he sleep so that his motion cannot be perceiued nor seen yong men doe therein cheerfullie exercise themselues and that chieflie in the Winter time to catch them heate Which kind of exercise our forefathers vsed recreating themselues with it and manye other besides as Perseus witnesseth in these verses Iure etenim id summum Saâ— 3 quid dexter senio ferret Scire erat in votis damnosa canicula quantum Raderet angustae collo non fallier orcae Neu quis callidior buxum torquere flagello For rightlie this was al my care this did I desire to know What gain the luckie sife did bring what losse the ace did puâ— And might not be deceiud with necke of narrowe dicing boxe And none migâ—â— driue a top with sâ—ouâ—ge so skilfullye as I Virgil also maketh mention of this childish instrument comparing Lauinias minde troubled with the loue of Turnus to a top saying in excellent verse that she did no otherwise role and turne then a top driuen too and fro with whips and scourges The Dutchman calleth it also a top but thus dooth Virgill prosecute his purpose Tum vero infelix ingentibus excita monstris Immensum sine more furit lymphataper vrbem Virg. lib. 7 Aenâ—i Ceu quondam torto volitans sub verbere turbo Quem pueri magno in gyro vacua atria circum Intenti ludo exercent ille actus habena Curuatis fertur spatiis stupet insciaturba Impubisque manus mirata volubile buxum Dant animos plagae non cursu segnior illo Per medias vrbes agitur populosque feroces Vnhappy she prouoked on with great and monstrous rage Vnreasonably without delaie runs mad about the town As sometimes doth a top the flies with lashes of a scourge Which boies when they are bent to play do in a circle driue Vpon a plaine and emptie floore who forced with the whip Is caried vp and down the plaine the foolish boyes amaz'd And wondring at the rouling top do with their childish handes Apply their mindes to whip him stil so with as swift a course Shee 's caried all about the town among proud Citizens Children are wont to vse these kind of plaies for the most part but when they are older begin to grovve to be fourteene yeares of age they require more comlie exercises and pastimes For in all exercises wherin the minde and bodie reape any profite a great care and regard must bee had that they be comelie and honest For that cause onelie did Salâ—â—â— praise the commendable towardnes of Iugurth before the time hee vvas corrupted with ambition desire to rule for he when he began to be manlie strong beautifull wittie gaue not himselfe ouer to be corrupted with ryot and idlenesse but after the manner of his countrey to ride cast dartes and runne races with his equals and albeit he excelled them all for glorie and actiuitie yet vvas he beloued and esteemed of all because he would neuer brag of himselfe But flie thou from and eschue dice and cardes and all such exercises as delight idle folkes as most hurtfull and infamous because in these exercises art and skil preuailes not but deceit crafte subtletie guile for reason counsell and vvisedome beare no swaie in them but chance fortune and rashnes Moreouer vnder this word alea or dice is comprehended al playes subiect to mutabilitie of Fortune as tray trip mumchance nouum tables and all other wherein the casting of dice is vsed which are all disliked and blamed in vs though wee playe like boyes for pins and points if vve vse it often deceitfullie or contentiouslie For thus saith Martial verie vvel Alea parua â—â—b 1 4. nuces non damnosa videtur Sape tamen pueris abstulit illa nates To play at dice for nuts seemes nothing culpable Yet parents from their children take them oftentimes away Wherefore seeing that almost all things in this exercise is done couetouslie wickedlie and craftilie vve must vse this moderation rather to follow delight theÌ„ gaine For it often commeth to passe that the simple and such as are vnskilfull are wiped clean from al their money And albeit a great hope of gaine doth dravve the mindes of many men to haunt these exercises and gaine is a great comfort and delight to the winner yet ought we to goe about nothing with an ardent hope and desire of gaine because exercise was ordained and libertie to play licenced not for gaines sake but for bodilie health and delight and to the ende the vvearyed minde might be refreshed and recouer more strength to execute labours But such is the nature and condition of diceplayers that when once that itching scab hath possessed their minds it can hardlie be expelled because there are companions of the same stampe euerie where dravving them on and are euerie hour inticing them to those damnable pleasures which vice is also ingrafted in whoremongers Wherefore Ouid saith verie profitablie Sperne lucrum vexat mentes insana cupido Et reuocat trepidas alea sape manus Hate play because mad auarice so much torments thy mind And dice recals thy feareful hands oft times to play to losse Trulie in mine opinion no man ought to be blamed for laboring to increase and inlarge his vvealth but yet is it meet he follow after gain that is profitable and honest and gotten with the hurte and iniurie of no man Notable is Plautus his prouerbe It is requisite euerie one should be rather painful then craftie in getting his gain for goods got sinisterlie and wickedlie besides the ill name they bring they are also lesse permanent and stable but are quicklie consumed as goods gotten by craft deceit coosenage cauilling and subtletie or by Vsurie Tables and Cardes Therefore what companions soeuer thou haste in thy exercises labour by al good meanes to drawe them from wicked thinges and to stirre them vppe to honestie comelinesse and vertue For this is that dutie of humanitie vvhich not onelie is praised of wise menne but is also acceptable and pleasing to God Which hee vvitnesseth by Ieremie Cap. 15 saying He that seuereth the good from the bad shall be as mine ovvne mouth Whereby hee noteth that man to haue performed a notable exploite to approch neere vnto God and to deserue diuine
great noble or honorable thing happen vnto thee in this fraile and weake body or in this momentany and fleeting life if yâ— haue couÌ„try farms large fields thereto be longing if welth riches abound comelines honesty honor dignity glory adorne these externalblessings if thy mind be indued with knowledge scieÌ„ce of many things if thou hast wit in thee accompanied with wisedome to be short if thou haue a body that is lusty strong or if any good thinge be in thee besides 〈◊〉 must acknowledge thy selfe to haue receiued al these thinges of God thy most liberall father 2 Cot. 4 from whome euery good thing doth spring and is deriued Paule cal leth to this place the proude and such as swell with a vaine perswasion of themselues and taketh away from them their confidence in themselues in these wordes What hast thou that thou hast not receiued and if the hast receiued it why doest the brag as if thou hadst receiued it not God also himself vrgeth the same Câ—p. â— teaching it to all men by Ieremy saying Let not the wise man reioice in his wisdome nor the strong man glory in his strength nor the rich man in his wealth but let him that glorieth reioice in this that he knoweth himselfe Let him that glorieth faith Paule glorie in the Lorde 1 Cor. 1 2 Cor. 10 from whom we receiue aboundantlie thorough Iesus Christ euery good thing vvho was made of God for vs wisedome Iustice sanctification saluation and redemption And to the end no man should reioice and flatter himselfe or should waxe proud either of externall or internall blessings Paule exhorteth vs to beare this treasure about with vs in earthen vessels that is in this fraile and mortal bodie to the ende it may appeare to al men that this ought to be giuen to the honour and glorie of God and not to the power of man And as all the perseuerance that is in man al his wisedome vertue and iustice ought to bee giuen to God and the father of lightes from whome all indumentes and giftes doe descend Cap. 1 as I ames the apostle doth witnesse so what vice or naughtinesse soeuer whatsoeuer blindnesse and ignorance whatsoeuer wâ—â—kednesse corruption is in the minde of man that vvholie ought to be ascribed to our malicious wil and not so muche as the least fault to bee attributed to God For sinne and the transgression of the Law Wiâ—d 2 was the cause of all griefe and sorrow and of all diseases both of body and minde and in the end of death planting all pronenes to euill in the minde Great consideration and difference must bee hadde in choosing that kinde of life which a man meanes to liue in Chap. 53 IN making choice of that kinde of life thou meanest to followe and wherein thou purposest to abide and quietlie to continue all thy life this ought cheefly to bee regarded that thou vndertake all thinges with good consideration addicting thy selfe rashlie to no enterprice of which afterwarde thou mayest repent thee but thou canst not forsake it or winde thy selfe out of it For those that in an vntimelie age before sufficient trial search be made of the aptnesse of nature do sodainelie take to themselues any trade of liuing and bind themselues vnto it during life they lead a verie vnquiet life ful of griefe and sorrovv especiallie if it fall out as oftentimes it doth that they beginne to loath their maner of liuing or thinke themselues vnable to wielde that charge Wherefore to the ende no man doe vnaduisedlie trappe himselfe in this net before hee embrace any kinde of life vvhatsoeuer let him take time to deliberate what course of life he were best to folow or addict himselfe vnto In which deliberation Cicero counselleth thee to take aduise of thine owne Nature Lib. 1. 〈◊〉 to the ende that applying all care to make choice of thy life thou mayest constantlie continue in it with a resolute determination For there are diuers that vndertaking the best trades doe misse of their purposes not so much thorough their vvilles as thorough the errour of their ovvne liuing and so vvandering from that marke which Christ sette before them fal into superstition that is become falslie religious Therefore ought vve chiefelie to aske the helpes of our saluation from Christ who alone beeing our pilot in the Sea of this worlde dooeth guide and bringe vs to the desired port Iohn 10 He is the doore that openeth vs the way and entrance vnto the Father he is the waie the truth and the life from vvhom Satan goeth about to seduce vs vvho transforming himselfe into an Angel of light by his false teachers suggesteth false thinges for true doubtful for certaine fayned for syncere and hurtful for healthful things to the mindes of menne And this was the first deceit of our enemie wherewith hee set vppon Adam and blinded his minde with the myst of Ignorance beguiling his carelesse incredulitie with a shew of veritie so that he ceaseth not to practise the same on al his posteritie abolishing the true worship of God and perfect religion to bringe in superstition Idolatrie false doctrine and doubtful and daungerous instructions to be short he omitteth no craft wherevvith he may leade al mankinde from the knowledge of GOD quenching the light of the trueth dullinge the sight of Faith and indeuouring to bring blindnes and vtter darkenesse into the minde Of the Lawful societie of Wedlocke Chap. 54. MAtrimonie is a lawfull and vnseparable coniunction of manne and woman ordained by God partlie to bridle lust and to auoid fornication and wandring copulation and partlie for procreation of children Lib. 12. cap. 1 And as Columella besides Paule shevveth out of the Oeconomickes of Xenophon maryage was deuised of nature to the end we shoulde enter into a societie of life which is not onelie plesant but also most profitable and least mankind in protract of time should come to ruine Genes 2 it ioyned man to womaÌ„ with an infused blessing from aboue that by this inseparable coniunction there should not bee wanting a helpe wherewith besides a loue to gette children it might binde them together with a mutual coniunction of life and goods Wherefore seeing the hauen of wedlocke is the safest harborough and surest roade for mankinde to lie in in whome is naturallie ingrafted a desire to get children that man prouideth best for his owne securitie which betaketh himselfe thereunto especiallie if he be of sufficient yeares and gotten vnto him a manlie courage But verie inconsideratelie do they and without regard of their yeares who vntimelie and vnseasonably enter into it before their strength be tried and the force of nature approoued For there are some with almost neuer a haire on their faces who either through some inconsiderate rashnesse or being prouoked thereto by the allurementes of vvomen or else by the compulsion of their parentes gaping for some great
serue for our vse to strengthen vs they doe corrupt Wherefore I thought it worth my labour to shew by what meanes these miserable men may comfortablie winde themselues out of those Labirinthes wherein they feele themselues intangled and stayed For the discommodities and hurtes wherewith they are greeued cannot bee referred to any naturall cause neither can they bee remedied with such remedies as the common diseases are If a man falsick of too much surfeting venerie wearinesse cold heate fulnesse or emptinesse euery one of these may bee cured with their proper remedies but those diseases which the euil spirite doth bring vpon vs doe not altogither require naturall remedies but heauenlie and supernaturall There are diuers that woonder how so great power should be in the diuell and his ministers that they should so vex and torment men but God doth partly winke at those dāmages the wicked ones do bring vpon mortal men suffering them to be tormented and therein the reason of his counsell and prouidence is onelie knowne to himselfe and partlie he doeth prouoke the Diuell and his ministers to rage ouer some that haue deserued no lesse abusing their malice to chastice the wicked ones for so was the euill spirite sent into the mouthes of the prophetes 3 Reg. 22. whereby king Ahab was seduced to the battell wherein present destruction was prepared for him And oftentimes hee permitteth these harmes to bee inflicted on manie to the ende he might trie their faith and constancy so did he suffer Iob not onelie to be spoiled of all his goodes Iob. 2. Iames 4. and stript of his wealth but hee suffered his bodie also to be torne with potsheards the which God suffered partlie to trie his constancie and to excite others to beare such euils patientlie least they being cast downe with calamitie should fal awaie from God partlie to shew his power wherewith he comforteth and supporteth all such as trust in him raising such as are brought to nothing and restoring them againe to their former estate Now there must be a diuers regarde hadde of those that are commonlie possessed with euil spirites and who are beset of the diuell or tormented in anye part of their bodies by him because many of them are without sence and farre from the knowledge of God ouer whome the Diuell as a fit instrument prepared for him doth exercise his tyrannie So doth Satan set vpon such as are altogither idle idolatrous and superstitious in whose mindes he doth rather settle himself then in those that are indued with the knowledge of GOD and support themselues with faith in Christe whom he is afraide of and dareth not vvorke his feats on them because his indeuours and practises shoulde be altogether in vaine and without effect in those that keep good watch against him and trusting to the help of God care nothing for him For as Towers and cities that are not walled about nor defended with ditch and rampire nor strengthened with anye garrison of souldiors are easilie conquered and wonne so those sluggish and slothfull mindes that are not strengthened with wholsome and heauenlie doctrine nor fortified with faith in God lie open to the subtletie of the Diuell and are soone brought to ruine And seeing Satan dooth most of all couet to abolish the glorie of God that he might withdravve man from saluation and stirre him vppe to rebellion hee ceaseth not inwardlie and outwardlie to besiege him and nowe to intend the death of the bodie now of the foule and laste of all of both their strength to bring them to destruction Genes 4 1 Reg 31. Besides Caine and king Saule Iudas Iscariot may serue for an example whose mind when hee had brought to distrust and desperation then hee forced him being wearie of his life to hang himselfe to his shame and confusion Math. 29 But albeit Satan the enimy of mankind be furnished with a thousand practises to infect and hurt vs yet is there one onely thing able of present force to ouercome and oppresse him and that is faith and a sure and stedfast trust in GOD the Father through Christ vvhich the Dutchman calleth Een vaste gheloue ende een goedt betrovven op godt By whose ayde the Apostle Peter counselleth vs to resist the ambushmentes trappes iuglinges deceipts subtleties rage and crueltie with sobrietie and watchfulnesse supported and propped by faith for thus hee waketh them that are idle Be yee sober and vvatche 1 Pet. 5 because your aduersarie the Diuell goeth about like a roaring Lyon seeking whome hee may deuour whom resist yee being strong in Faith For this as Iohn saith 1 Iohn 5 is the victorie that ouercommeth the worlde euen our Faith for faith vvhereby vvee leane to Christ and commit our selues wholie to such a defender getteth vs the victorie ouer the diuell the prince of this world so that we shall carrie awaie rich spoiles from our conquered and ouerthrown enemy When therfore it seemeth good vnto vs to attempt anie thinge againste this aduersarie and to resiste inchauntmentes and witchcraftes vvhich the Dutchmen call Touerie or to driue euill spirites out of mens mindes it muste bee doone by faith in Iesus Christe Hebru 5 contemning the vanitie of the Gentiles old wiues superstitions and all other magicall execrations For God by his sonne who is the brightnesse of his glorye and the verie image of his substance dooeth all in al and gouerneth all thinges with the vvorde of his power This prerogatiue did he obtaine for his singular obedience humilitie and modesty towards his father For vvhen he was in the form of God that is like and equall with him he thought it no robberie to be equal with God Phil. 2. and yet he submitted himselfe and took the shape of a seruant and humbled himselfe and was obedient to the shamefull and execrable death of the Crosse wherefore God lifted him vppe into the highest heauens and glorified him with a name the excelled al other names that in the name of Iesus euerie knee should bowe both in heauen and earth and of thinges vnder the earth and euerie tongue shall confesse and acknowledge that Iesus is the Lorde and the glorie of God the father to whom all the glorie of the sonne is referred and giuen And contrariwise If therfore any man doe attempt to doe anie thing if to ease the afflicted in minde if to cast out diuels out of the body let him indeuour to doe it by calling on God the father by faith in the name of Christ and so shall he obtaine all thinges and shall not be frustrate of his desire For by the force of this wonderfull and blessed name so vvee doubt not nor distrust the promises of God diseases are healed Marke 16 afflictions and troubles of minde quieted tempestes and rages of the sea mitigated diuelles as Christ promiseth ascending vppe into heauen driuen out poison denied his operation serpentes are made slovve and cannot hurt ignorance
of faith and perfection in godlinesse commandeth vvomen to keepe silence in the presence of their husbands and assemblies of men and the reason is because the impotency that is the affectioÌ„s of their minds are altogether departed froÌ„ teÌ„perancy moderation and therefore wil neither permit theÌ„ to vsurp the place of a teacher to reason or dispute in any assembly to be present at the election of magistrates or to speake their minds in anie company if their husbands be present Moreouer such and so great is the imperfection frailty and weakenesse of a womans nature that Plato not without great reproch to the pride of some of that sexe doth almost deny them to haue any minde or to be any way worthy the names of women And yet least those that are vertuous in deed should be vnworthely scorned for the faultes of the vicious 1 Cor. 11 Paule in another place prouiding for the safty of houshold affaires doth with a fatherlie care incite vs to honour and highly esteeme of those that are vertuous because such are almost of the same nature and worthinesse that men are of themselues and almost partakers of the same benefits that man doth inioy onely to put hir in minde of hir obedience she was taken out of man by God who was the maker of them both Genes 2 that as man is the glorie and image of God as the Apostle witnesseth so the woman should be the glory of the man For man was not made of the woman but the woman of the man and man was not made for the womans sake but the woman for the mans sake Ephes 5 and yet neither the man without the woman nor the woman without the man in the Lorde who so ruleth the order of all thinges that he wil haue the woman to be obedient to the man though proude gossippes presume to resist his power Colos 3 For as the woman was of the man so the man is by the vvoman in the acte of begettinge and brynging foorth children So that both vvaies is shewed an assisting societie a mutuall helpe loue consent and agreement between them 1 Peter Cap. 3 Where Peter thought it meete that as Women ought to bee obedient to their husbands so on the other side husbands should be liberall and easilie intreated towardes their wiues as knowing them to be the weaker vessell not onelie pardoning simple faults and forgiuing light offences but also winking at and saying nothing to some open and manifest errors For it is not meete that a manne should be more cruell then is needful vnto so vveake a creature nor bee ouer imperious or too bitter to so sencelesse a sexe especiallie if they continue in their duties in any good sort and permit not themselues to transgresse the bounds of chastitie by playing the harlots Which reproch and discredit albeit it more anger a man when he knowes it then it can any way hurt him though he see or perceiue it yet shal the vvoman neuer cleare her selfe of infamie and dishonor nor heal her wound again so long as she liues And yet if such a chance happen that their furde gownes should lack a little poking as it is reported they somtimes say they doe yet christian charitie and their husbandes loue should not be too rigorous and inexorable towardes them because reconciliation and remission is in the power of God who is wont to be appeased with praier and repentance though he bee prouoked to anger by wickednesse vngodlinesse and idolatrie pardoning the faults of the forepassed life so soone as a repentant minde doth despise and detest his wickednes and constantlie intendeth to liue better hereafter Another cause of vnquietnesse and troubles in this sex commeth with wearinesse of childbearing The cause of womens stubbornes and tediousnes of giuing suck and nursing of children But the greatest cause as is said ariseth from stopping the course of their monthlie disease the which if it issue at the certain and appointed time the rage of their anger and brauling is quicklie appeased by turning from their harts and braines the smoke and fumes of that pernicious humor and by auoiding the vapor mist of that troublesome excrement which for that it fumeth vp to their heads is most painefull for them to auoide When a woman is pleased But now on the contrarie parte hovve quiet and merrie a man shal finde his wife if he indeuour to satisfie that which Salomon in the 30 of his prouerbs saith hath neuer enough and with many and often imbracings desire to fill the vnsatiable gulfe of hir womb with endlesse copulations it is better known to them that finde it by practise in mariage then can be declared by wordes taken from art And althogh I may be thought to expound this paradoxe of the Wiseman somwhat more at large then it is commonlie vsed to be taken and vnderstood that is to giue it an interpretation vnlooked for and much differing from the common fence yet do I see I maye find out and giue vnto it another exposition so that it may also be taken to carie this meaning The wickednesse of a man is better then one that is now an honest woman but a little after is the cause of an ill name by dealing with vvhom thou gettest thee a reproch that it is better to bargaine and haue businesse to doe vvith a vvicked man then any way to deale with a woman vvho by nature is altogither deceitfull For albeit she seeme at the first sight and shew to be an honest Woman and of a good name and that in her outvvarde gesture she carrieth no shevv of crast or deceit yet afterward thou shalt finde her vnconstant crafty captious slipperie deceitful fraudulent and euerie vvaie bent to deceiue and beguile thee so that if one manne defraude or deceiue an other in his busines this fraud and deceit is iustice in men in comparison of the wickednesse and deceit in women To this purpose wee meet with manie such sayinges in the scriptures beeing argumentes taken from the lesse to the greater For after the same maner dooeth God by Ezechiell Ezâ—â— 16 amplifie the wickednes of the Ievves to the full pronouncing Sodome and Samaria to be iustified by her Whereby he sheweth the Iewes were more wicked and went beyond the gentiles for dishonestie naughtinesse and vvicked deeds so that the Sodomites and Samaritanes may seeme guiltlesse in comparison of them So in vvicked opinions and in setting abroche any pernicious sect or schisme one is more hurtful and dangerous then another insomuch that many heretikes may be thought to be true Christians and to professe true and vvholsome doctrine if thou compare them with others that publishe opinions which bee more absurd impious blasphemous and execrable as we commonlie saie Desee is een goddelick ende heilich man by den anderen That is A godlie and holie man in comparison of the other that is albeit both be wicked and vngodlie yet if thou measure al things by the rule of equitie and square them out with the squire of Iustice one may bee iudged innocent and vvorthie to be acquited if he be wel compared with the wicked deedes of an other After the same sort is one manne more superstitious then another and more estranged from true godlinesse and religion then another Sicplerumque agit at stultos inscitia veri Hor. lib. 1. sâ—â— et Palantes error certo de tramite pellit Ille sinistrorsum hic dextrorsum abit vnus vtrique Error sed variis illudit partibus omnes So for the most part ignorance doth vex fooles all their daies And error driues al wandring mates out of their ready waies That some on left hand some on right do alwaies go astraie And al is but one onelie vice deceiuing manie a waie So that though error wickednesse shame and dishonesty be both in man and woman yet that of the vvoman is moste detestable and accursed And thus you see howe the wickednesse of a man is better then the good deedes of a vvoman or as the Dutchmanne saith De dencht van een vrowe is ergher dan een manâ— bosheyt that is the vertue of a vvoman is a great deale worse then a mans wickednesse By which prouerbe they aggrauate the maâ—iciâ—â—â— naughtinesse of that sex that if one vice be compared with another and then fall to examining and balancing of deceiptes craftes guiles and subtleties thou shalt finde that they weigh heauier are of greater force which come from a woman then those which are wrought and attempted by man FINIS
we see so many vices in this sexe euery where that many married men haue complained and yet doe complaine of the shrewish conditions and natures of women and that weeping to their neighbours doe tell what and howe manie greeuous outrages they are compelled by them to suffer and indure vvhereby they giue occasion to manie men to abhorre mariage and rather to sequester themselues from the societie and secret fellowship with women then to suffer and submit themselues to the vvitlesse controulmentes and vndiscreet threats of a stubborn brawling malicious outragious and scolding vvise yet because the order of nature the necessitie of life and the loue and desire to augment our posterity compelleth a man to get him a wife and prouide him a helper to procure increase of children they do wel which marie vvhereby they passe awaie the course of this life in an vnseparable societie and mutual consent both of bodie and minde yea and if the woman be not too frovvarde both pleasantly and comfortablie For vnlesse nature doe supernaturallie abhorre mariage the condition of mans life requireth it and the qualitie disposition of the bodie inciteth vs to it And therefore did Metellus Numidicus make that commendable Oration to the Romaines Gâ—â— Lib. 1. cap. 6 wherein hee exhorted his Citizens least the Commonvvealth should come to ruine to take each of them a wife For saith he if man might liue without a wife why euery one of vs vvould gladlie be deliuered from such a troblesome euil but because it is so ordained of nature that we canne neither liue wel and quietlie with them nor in any good sort without them let vs rather prouide for the safety of our commonwealth then for our own shorte momentanie and priuate pleasure For if the ministery of a quiet and honest wife bee of great vse and profit to those husbandes that are whole and sounde in helping to order their houshold affaires and in handling of al things profitably at home then questionlesse hir pains must be very comfortable and commodious about the sicke and diseased persons Eccle. 36 And as the wise man saieth where there is not an hedge the possession diminisheth so where there is not a woman the sicke must needes sigh and hee that wanteth his helper caÌ„ be hardly supported For a faithful wife doth hir duety to hir husbande with a courage carefullie prouideth for her house and family huswifeth all things at home in hir house and hath alwaies hir mind and cogitations on her husband so that if he conceiue any disquiet if he â—ustain any losse if he be sicke if sorrowfull and heauy a good wife will couet to lay the greatest part of his calamity vpon hir selfe and greeue at and sorrowe for hir husbandes harmes as if they did properly beloÌ„g to hir selfe And this can by no means bee effected but by a mutuall consent of their bodies and mindes which ioineth them together and of two maketh one and then as Horace saith notably Gen. 2 Lib. carmin 〈◊〉 〈◊〉 13 Faelices ter amplius quos irrupta tenet copula nec malis Diuulsus querimonijs suprema citius soluet amor die They thrice and more are blest whose marriage bed is chast Whose loue is not disioynd with brauls but vnto death doth last But dayly examples doe testifie that many women are not onely subiect to all kinde of affections and perturbations of mind but also for the least occasion that is doe outragiously waxe mad with anger so that the lowring and il disposition of a woman is nothing inferiour to that of the aire when it is mooued with tempests lightâ—ing and thunder The which that the Hebâ—â—es others also that sought after wisdome tried by daily conuersation with theÌ„ and found true by obseruing the customs of their liues their writing do copiouslie witnesse and confirme For I gather by their bitter inuectiues against women that they were exercised and taught by domesticall familiar and secret familiatity with them Eccle. 29 vvhat a wicked and malicious woman when she is stirred vp and prouoked to anger is wont to attempte what tragedies and lamentable accidentes shee will cause and howe vehementlie for a trifle shee will rage and storme For thus doeth one of them amongst other things prosecute his speeches against them by taking a similitude from venemous and cruell beastes saying The greatest wound is the sorrowe of the mind and the greatest mischiefe the malice of a woman let me haue anie wounde sauing the griefe of minde and any mischiefe sauing the rage and wickednes of a woman Nothing more hurtful for the head then a serpent and no anger exceedeth the anger of a woman It is better to dwel with a Lion or a dragon then with a wicked naughty and brawling woman When woman was taken out of man she was a quiet milde delectable curteous delicate and smoothe skind creature the desired to be ruled by man and to be subiect to him I wonder then whence shee had this cruelty desire to chide and brawle and all other hir wicked and vnbridled affections Certainlie I coniecture al these things happen to this sexe through the weakenesse of their mindes and the imbecillity of their vnderstandinges and iudgementes whereby it commeth to passe that a woman incensed with anger wil be starke mad with rage and purposing or presusuming beyond hir power can â—either tame hir lusts nor bridle the troubled motions of hir minde no nor in anie meane sort resist them with wisedome and reason but carrieth hir selfe after the guise and fashion of a little childe who altogether voide of vnderstanding and reason Gestit paribus colludere iram Colligit ac ponit temere mutatur in horaâ— Horâ—â—e in arte poâ— Desireth with his fellowes ofte to play is soone displeasd and soone appeasd Changing his mind each minute in the day For why a womans minde is nothing so strong and valiaunt as a mans neither commeth shee any thing neare him in wisedome but vppon euerie light occasion and for a matter of no waight at all shee so looseth the rayns of reason that like a mad dogge forgetting hirselfe and al honesty without any difference or regard of persons setteth vpon and teareth in peeces as well hir friends as her foes And here if any man aske me why shee is so furious I take this to bee one natural cause in that a woman hath such soft tender thinne and moist flesh that so soone as choler is kindled in hir it presentlie setteth the heart on fire and is quickely dispersed ouer the whole body For as fire doth quicklie consume the light stubble the which for the time maketh a great blasing flame but soone goeth out and quickelie vanisheth euen so is a woman soon kindled with anger once incensed doth rage in extremity and because hir body is neither strong nor coragious hir anger because of hir moisture is soon appeased ended quenching hir fury with a few
foolish and childish teares But if the cause of this their madnesse may be searched more neare to the quicke I find there is nothing so much incenseth their anger as that venemous scumme and filthie sincke of humors which they monethly gather and purge according to the course of the moon For if a woman happen neare the time of that disease to bee prouoked to anger as small things then will greatly offend them the whole sinke of that filth being stirred doth fume and disperse it selfe ouer the body whereby it falleth out that the heart and braine being affected and troubled with the smoake and sparks of that most odious excrement the spirites both vitall and animall that are seruiceable to those parts are inflamed when if you prouoke and stir theÌ„ on to anger especiallie those women that are yong for they that are old and ouerworne and who are past hauing such diseases some of them are more quiet by reason of coldenesse they will barke and brawle like snarling dogs and clapping their hands together wil not onely shew many vndecent gestures but also vtter very vncomly speeches And because reasoÌ„ with them is of no force their iudgments weake and their minds feeble and infirme they brawle and brabble with such extremity that the rage of their mindes can bee by no good means quieted And by how much the more base euerie one is in that sexe by so much the more vnhonestly wil she braule with vnappeaseable anger Hence commeth it that prostitutes the base sort of women for those that are of any calling wil sometimes regard decency although at other seasons by their leaues they wil wrinkle their noses or as the countreyman saith niule like a Mare eating of thistles and not aunswere their husbands so much as one worde whose bodies for the most part are infected with il humors do to their notable impudencie ioyne the like malicions madnesse that as it were caried headelong with the Spirit of furie they canne neither bee bridled by counsaile reason shame and monitions nor yet wherewith the very brute beast is tamed and made gentle with fetters to leaue their vnseemly brauling or to giue ouer their mad and outragious railing So that Terence faith notably of them Neque ius neque bonum aut aequum sciunt Hâ—â—n tâ—n Scen. 1 Actes 4 Melius peius profit obsit nihil vident Nisi quod libido suggerit That is They neither know what is right what is good or what is lawfull what is best for them or what is worst what profiteth them or what hurteth neither will they see any thing but that which their lust prouoketh them vnto So that forgetting themselues they neither regarde their faith comelinesse shame good name honesty credite nor chastity but let them lie open to all kinde of dangers To which purpose serueth that diligent inquirie which Salomon made of their dispositions when hee faieth Eccles 7 I called backe my mind to search after those things that might be gotten by reason iudgement and experience that I might throughly know the wickednes rage madnes furie of women I haue found them to be more bitter theÌ„ death it selfe and who alone supplie the place of many mischiefes Their hearts are like vnto many nets A good woman is a cares birdâ— and their handes comparable to many chaines of yron I haue laboured al the daies of my life to find a good vertuous woman and yet I cannot finde hir among a thousand men I haue found some that are good but among a thousande women not one Not altogether differing from this is that question in the Prouerbes Prouerbs 6. Who shall finde a valiant industrious constant and plaine dealing woman As if hee had saide One shall hardly find in any part of the world or in any corner of the earth an honest and well manered wife But if happely thou do finde out and canst shew me such a one she is far better then the most precious stones neither is any marchandise be it neuer so rare and sumptuous comparable vnto hir And here because I am fallen into this discourse and haue taken in hand to shew the nature of women I vvill declare by the way vvhat this saying of the wise man importeth Melior est iniquit as viri quam mulier benefaciens Eccle. 25. See the originall that is Better is the iniquity of a man then the good deedes of a vvoman The vvhich sentence I expound to carry this fence with it That a man be he neuer so slouthfull sluggish sleepy rude and vnskilfull in any action or trade vvhatsoeuer doeth more cunninglie performe his businesse then a vvoman who by nature is heady and rash and vvhich vndertaketh all thinges vvith a vaine perswasion of vvit and a foolish presumption that shee hath more wisdome then her husbande This vvoman I say doeth all thinges vvorse then a man because men vvho are indued with better iudgement distrust their ovvn abilitie and therfore do execute performe all things vvarely with great leasure by taking the counsaile of others bringeth his businesse to an ende according to his desire and a great deale far better then if a proude vvoman that is puffed vp vvith an opinion of vvisdome had taken the selfe same businesse in hande For the diligence and indeuour of vvomen the more labourously it is inteÌ„ded the lesse effectually do they bring it to perfectioÌ„ the more earnest they are to bring it to good passe the worser a great deale is the euent and successe Which maketh vs speake of women in the Dutch tongue as it were in a prouerbe after this sort Het quaetste van een man is beter dan het beste van een vrouwe that is the very worst action of a man is better then the best of a woman For if any worke bee brought to passe by the industrie of a woman it deserueth lesse praise then that which is rawly and rudely begunne of a man Why a woman is not so wise as a man And that commeth to passe both through the slownesse of their minds and weakenesse of their vnderstandinges by reason of the want of naturall heate and also because their weake spirites lie hid and are drowned in aboundance of moiste matter so that the powers of their soules do shewe themselues much more slowe vnable vnapt and altogether vnfitter then mens to vndertake accomplish any matter whatsoeuer Wherfore the Romans who imploied all their care to gouerne their howses in good order committed their wiues in their absence to tutors onely as Cicero witnesseth because of the infirmitie of their natures Pro Miâ—â—a contrary to the practise of some of our best Citizens vvho make their vviues not onely tutors of their men seruaunts to directe them in their businesse but ouer-rulers of themselues more like children then men Clean contrary to the doctrine of Paule 1. Cor. 14. who laboring to bring vs to soundnes