the dawning of the daie for after the darkenesse of the night is past the minde is more Iustie and apte to conceiue holsome and good thoughts That the holy prophets did so Psal 5. Psal 16 Cap. 87. Cap. 26 the bookes of the Bible doe euery where testifie so Dauid being brought into a strait cried My God my God early wil I awake to thee I wil stand before thee betimes and see Farly in the morning shal my prayer come vnto thee And Esay faith thus The Lorde made me listen betimes in the morning that I might heare him as a maister that is a warner which waketh the eares of the drowsie Againe my soule desired thee in the night but betimes in the morning wil I awake vnto thee in soule and spirit By which words the Prophet sheweth all his minde and the powers and faculties of his soule and spirit both vitall and animal and al that was within him to be alwaies fixed on God so that hee passed no parte of his life without the remembrance of him but referred to God all his words and deeds and eueriâ— thought that came into his minde Cal to mind at night the things thou didst in the day Chap. 50. CAll to mind at night all the things thou hast either done or saide the day before and before thou goe to sleepe take an account of thy selfe howe thou hast spent the day aske of thy minde what faulte it hath cured and what vice thou hast resisted which way thou hast bettered thy life what increase thou hast made of godlinesse and how thou hast profited in vertue Quo praetergressus quid gestuÌ„ in tempore quid non Cur isti facÌ„to decus affuit aut ratio illi Virg in viâ—◠〈◊〉 Quid mihi praeteritum Cur haec sententia sedit Quam melius mut are fuit miseratus egentem Cur aliquem fracta persensimente dolorem Wherein thou went'st too far what 's don in time what not Why this thing was so comely don why reason ruld in that What thing thou didst let stip why that sentence did preuaile Which might haue bin for better chang'd pittying the pooâ—e Why thou wast with a contrite mind so touched with his griese For it cannot bee vttered howe quiet and peaceable the minde wil be and how sweet and pleasant a sleepe wil follow after thou hast once conceiued in thy mind a purpose to ameÌ„d thy life For with this very thought thou shalt shake off the clowdie feares of thy minde And seeing that often times the things which we haue seene and doone in the day time doe trouble vs in our sleepe let vs carefully take heede that the day be spent in honest and vertuous exercises leaste any thinge come to our mindes that may disturbe our sleepe in the night and make it vnquiet and altogether troublesome Let no man flatter himselfe in his sinne or any way seeke to extenuate his fault Chap. 51. IF thou chance to do any thing foolishlie or turne thy wil contrary to reason to execute that which is neither comly nor honest do not perswade thy mind to flatter it selfe in error or to diminish thy fault by any excuses because the excuse of sin bringeth forth boldnesse and ministreth occasion to commit the like againe Psal 140. For when Dauid marked what wickednes sprang from this fault of the minde Thou shalt not incline my heart saith hee to frame excuses with naughty wordes for my sinne In which words he praieth that a wicked mind might be far from him wherewith the wicked being indued do adde sin vnto sin diminish extenuate their faults will suffer no blame to be laid on them By which their blindnes and ignorance it commeth to passe that wheÌ„ their minds are once hardned in sin are giuen ouer to euill affections Proâ— 18. become euery day worse and worse til at length they fal without any hope of recouery At which that saying of Salomon aimeth when he faith The sinner ouerwhelmed in the depth of his sinne des piseth that is perswadeth himselfe he hath doone no euill neither is hee much mooued with the remembrance of his sinne but faith hee shame and confusion followeth such a one Whereby he sheweth him both to hazard his good name and also to get such a note of infamie that hee shall hardly againe deserue the name of an honest and praiseworthy man They also are intangled in the same euill who when they haue offended and fallen into sinne will not acknowledge their fault nor by any means be brought to confesse it no though their conscience like a haugman doe almoste wring out a confession yet will they bee silent and saie nothing thinking to burie al thinges in forgetfulnesse whose practise in this is like vnto childrens who cannot abstaine from those thinges they are forbidden especiallie if there bee any hope it will bee kept secret and hidde from their parentes Of which wee haue examples in Adam and Cayne and their posteritie to whome that fault is fallne by inheritaunce Therefore whosoeuer desireth to sette their minde at reste and quiet and to leaeu no tormente in their conscience let them not denie the faultes they commit nor attempt to couer them ouer with silence but let them bee anatomysed and layde open before the face of almightye GOD because the acknowledging of sinne and the confession of faultes may obtayne pardon and purge clense and purifie the minde from filthie pollutions but keeping them secret and dissembling them maketh the crime a great deale woorse The vvhich Dauid tried in himselfe saying Psal 2â— Because I helde my peace my bones consumed within me when I cryed all the day The torture and torment of his sorrow and griefe made him to send out howles and cries but he did not declare or confesse his faulte yet afterwarde he thought to lay open his offence to God whom hee knew to be ready and easily intreated to forgiue sinne if hee hartilie repented and hated vice Therefore taking vnto him faith I saide quoth hee I woulde confesse mine iniquitie against my selfe and thou O Lorde hast forgiuen mee my sinne For such is the loue and gentlenesse of God towardes man and such is his mildenesse and mercie that whensoeuer a sinner doth repent him of his sinne he presently pardoneth his offences The which he declareth by Esaie in this sorte And it shal come to passe that I wil heare before they call Cap. 65 Cap. 18 and whilest they are yet speaking I will bowe downe mine care Whereby he sheweth howe prompt and ready his fauour and grace is that if a man doe but conceiue in minde a purpose of amendement of life hee presentlie forgiueth him his former transgressions for thus saith Ezech. At what time soeuer a sinner doeth repent him of his sinne I will put it cleane out of remembraunce saieth the Lorde Wee must acknowledge all good thinges to come from the Lord. Chap. 52. IF any
terror and feare driuen from the minde the feare of death shaken off hurtful thoughtes dispearsed and made to vanish and the minde getteth tranquillitie and peace of conscience so that nothing can happen vnto vs to make vs afraide if God the father through Iesus Christ vphold vs by his spirite Wherefore our soules must be lifted vppe to the liuing God thorough the guide of his son and whatsoeuer we determine to take in hande wee must remember to doe it in the power of that wonderfull name Iesus Math. 28 Mark 16 Actes 2 for to him is giuen all power bothe in heauen and earth neither is there any other name vnder the sunne that bringeth saluation the which is terrible to the wicked fearefull to the diuels but to those that trust in him power Acts 4 1 Cor. 1 vvisedome saluation life and resurrection who is appointed of God to be the iudge both of the quicke and dead euen Christe Iesus the faithfull witnesse the prince of the kings of the earth Apoc. 1 Acts 10. whoe loued vs and washed vs from our sinnes by his bloud To him as Peter saith in the Actes of the Apostles do al the prophetes beare vvitnesse because who soeuer beleeueth in him shall receiue remission of his sinnes in his name Iohn 1◠This is the life eternall which testimonie Christe giueth to his Father that they may knovve thee to be the onelie true God and him whom thou hast sent Iesus Christ in vvhome is all the povver of the Godhead and whatsoeuer wisdome may be ascribed and giuen to God Seeing therefore that this name is so renowmed holie and of such maiestie and power wee muste diligentlie take heede vvee vse it not vnreuerentlie and in vaine as those ridiculous exorcistes do who with certaine ceremonies and conceiued wordes assaying by the abuse of the name of Iesus to caste out the euill spirite to their owne profite and ostentation by vvhich name Paule wrought miracles haue caste themselues into great peril Actes 19 and their adiuration or rather mockerie was hurtfull to themselues for the possessed of the Diuell ranne on them and cruellie rente them so that they were glad to betake thē to flight There haue bin also massepriests in our daies whoindued with no faith in the name of Christe nor with any good maners haue attempted the like but haue beene so mocked and shamed by the Diuel that leauing their businesse altogither vndoone trembling with greatfeare haue been constrained to depart But if any now wil go about to bring such a thing to passe and to cast euill spirites our of the bodies of men let him follovve the example of Peter and Iohn who vsing no ambitious words raised the lame after this sorte In the name of Iesus Christe of Nazareth rise vppe and vvalke Actes and hee presentlie his feete and legges vvaxing strong leaped vppe and walked and entred with them into the Temple leaping and walking and praising God Seeing then that Iesus the onely sonne of God Col. 1 Hebru 1 coequall and of like power with the father in vvhom are hidde al the treasures of vvisedome and knowledge dooeth guide all thinges by the worde of his power it is meet wee put and place all our trust in God thorough Iesus Christ and that by the power and strength of him wee resist Sathan sinne hell and al things whatsoeuer are hurtfull to man But excellent is the greatnesse strength povver and fortitude which God according to his power shewed in Christ as Paule saith when he raised him from the dead and made him to sit at his right hand in the heauen aboue all power principalitie and rule aboue all that is named not onely in this worlde but also in the worlde to come and hath put all things vnder his feete and giuen him to bee chiefe of all thinges in his Church which is his bodie and is the fulfilling accomplishment of all thinges that is it is Christe by whome God dooeth fill vppe Ephes 1 absolue and perfect all thinges in all men especiallie in them that beleeue in him And as Paule saith are sealed with the holie spirite of promise vvhich is the pledge and earneste of our inheritance into the redemption of that purchased and gotten possession to the praise of his glorie Wherefore Paule vvho was accustomed to many conflictes and constrained to beare many proud bragges doth counsell euerie one if dangers at any time hang ouer them if Death be at hande to kill them if Satan laie siege to their mindes to striue vvith and resist him with a bolde and valiant courage for so dooth hee encourage exhort the Ephesians Ephes 6 saying That which remaineth brethren be of good courage and shevve your selues valiant in the Lorde and by the power of his strength put on all the armour of GOD that you may resiste the assaultes of the Diuell because wee must not striue against flesh and bloud that is againste weake and mortall men albeit they sometimes trouble vs but against the Princes of the Worlde the rulers of the darkenesse of this worlde against the spiritual crafte of those that flie in the ayre In vvhich plentie of wordes and varietie of sentences and that elegant Metaphor taken from a conflict and skirmishe with the enemie he sheweth that the euill spirites with their attendantes and ministers doe goe about with great crafte and vvarlike policie to beguile those that haue addicted themselues and giuen theyr names to Christ Wherefore seeing our enemies are so much to be feared and so furnished with spirituall crafte he shevveth by the waie with vvhat vveapons vve are to resist him Take saith he the whole armor of God an example taken from those that go well armed into the battaile and stande on their guarde that you may resist the aduersarie and stande to him stoutlie and effectuallie like those that shrinke not Ephes 6 nor are compelled to flie stande therefore with your loynes girte with the svvorde of truth putting on the breast-plate of righteousnesse and shooes on your feet that ye may be ready and prepared to the Gospel of peace but aboue all thinges take vnto you the shield of faith whereby you may quench all those fierie dartes of that wicked one Take vnto you the helmet of healthe and the svvord of the spirit which is the word of God to vvhich he addeth as substituted aides petitions dailie prayers who doe so execute their office that they obtaine the victorie 1 Pet. 5. And God as Peter saith arguing on the same matter in so vncertaine a conflict and as it often proues in so doubtfull euent of the battaile refresheth establisheth strengtheneth and supporteth those that are readie to bee ouercome and as it vvere brought to ruine Now seeing in times paste there was such authoritie of Pythagoras amongst his schollers and his doctrine was of such estimation that they helde it as an Oracle or as it vvere
vvhich vvaie or after what forte GOD will bee vvorshipped and painteth out vnto thee the vvaie of thy saluation vvhich so it bee soundlie deliuered leaueth all other Artes so farre behinde it as Heauen is distaunt from the earth or as stronge thinges differ from the weake That part of this knovvledge which indueth the minde with faith shewed out to the Worlde in the workes of Charitie is necessarie for all menne to obtaine their saluation as I haue elsevvhere more at large shevved For by faith in Christe vvee haue accesse and entrance in one spirit vnto the Father Physicke prescribing a spare and temperate diet prouideth for healthe by the vse of vvholsome receiptes and healeth all diseases This as Plutarch witnesseth is of such accompt amongste the liberall Sciences that for honour and pleasure it is nothing at all inferiour to Ciuill and politique gouernement And it bringeth suche profite vnto the studentes thereof that besides the increase of all thinges belonging vnto house keeping it is most healthfull for the bodye which is more excellent then large possessions But what delight and profite the diligent seâ—ing into the nature of herbs bringeth together with the knoledge of their force and strength and what pleasure and delight is in the anatomising and cutting vp of men and vvomens bodies and in the diligent obseruation of their partes no man can be easilie perswaded vnlesse by vse exercise he hath practised it Now the knowledge of the Ciuill lavv hath alwaies bin had in great prize and estimation vvhose office is to rule Cities by counsel to establish good Lawes in them and to correct and amend them with iudgements Consulere in medium ac râ—bus succurrere fessis Parcere subiectis debellare superbos 〈…〉 Which is To counsell men indifferenthe and bring the wrongd to right To spare the humble and throw down proud trusters in their might Which order if any man thinke to contemne he as Cicero saith not onelie violentlie taketh avvay the bonds of true iudgement but also of common profite and life For by the helpe of the law we see Common wealthes to be vpheld and all controuersies betvveen Citizens and Countrie people to bee ended in peace and tranquilitie and that onelie by the authoritie of good lawes whereby princes and magistrates do exercise iustice and receiuing povver from God do punish malefactors and wicked persons and on the contrarie defend those that are good And therefore it is that God will haue great honour and obedience performed to kings â—om 13 such as gouern the commonwealth so they command thinges that bee iust and agreeable with Gods vvord That we must cleaue to some setled profession Chap. 19. SEing the most delectable studies do so please manie that they onelie spend their time and waxe olde in them neuer bending themselues to anie sound profession I thought it not amisse to aduertise all men that desire to receiue anie fruit by learning and would not spende their cost and labour in vaine to addict themselues to that profession wherunto they are most fit by nature least they should seeme to attempt any thing altogither againste Nature then earnestlie to applie the studies of their professions whereunto they are addicted and vvith all their force to attaine to the perfection thereof that applying their studies after this sort they may so it may be gotten attaine to a ful and perfect knowledge therein And for other delectable studies let him prooue them sometimes by fits as it were breathing or resting himselfe from his setled labour and yet with such a condition that he quickly returne againe to the taske and office of his vndertaken profession and call home againe his mind to his intermitted studies What studies and exercises are most profitable and fruitful and what are hurtful and pernicious Chap. 20. WE must also bevvare of that which diuers do practise in manie professions which is that we bestow not too much labour and paines about difficult obscure and altogither vnprofitable thinges but if thou spende much care and studie vppon thinges that bee honest and worthie to be knovvne I will highlie commend thee For there are some which busying themselues in some studies bestow all their paines in those thinge which are ful oâ— toile doubtes and griefs and yet returne no profite to their labour as is that ouer â—urious marking and iudging of the starres a vanitie fetched from the Chaldeans to which our rash professors leaning vnto do certainlie tell what shall happen to men to vvhat fortune they are borne vvhat shall be the ende and successe of all their actions neuer asking counsell at the Prouidence of God by vvhose will the whole worlde is gouerned whose rash and doubtfull predictions Esaiâ— quippeth and laugheth to scorne such as aske counsell and demande an Oracle or sentence from such deceiuers Cap. 44 47 For thus he derideth them Let the soothsayers which contemplate the starres of heaâ—en salute thee and let them reckon the moneths and thence tel thee things to come Cap. 10 Iereâ—â—e also doth the like Learn not of the Gentiles nor feare not the signes of heauen which the Gentiles feare because the lavves of them are vaine and their demonstrations are deceitfull and foolish By which words the holie prophets doe not altogither condemne and reiecte Astâ—ologie vvhich hath also her vse and profit but they scorne such professors of it vvho vnder counterfait and deceiueable colours of Diuination or telling of Fortune doe blind the common sort of people and deceiue them that are credulous with a vain expectation of things to come A neere kinsman to this is Chiromancie or Palmestrie which by looking on the lines and wrinkles of the hande telleth woonders The smoke and deceipt also of Alcumistrie where the trifling Alâ—umist perswades himselfe he can turne siluer bâ—asse and manie other thinges into gold And which is vvorse then all these Necromancie or Coniuration vvho are wont to raise dead bodies out of their graues and of them to aske Oracles and answeres 1 Kin. 29 as vve read Phytonissa did who to gratifie Saule brought Samuel or rather a counterfait and fained shape of Samuel to be seene of him Of the saide nature also are those Diuinations which call spirites to appeare in water and fire which we may call Hydromancers and Pyromancers and manie other iuglinges of diuelles and inchauntments of Sorcerers Hariolation Aruspitiation Auguration Auspication that is Diuination by seeing into the bowels of beastes and foretellings by the chirping and songes of birdes To which also I referre al such witches wisardes hagges and Sorcerers as doe hurt and annoie their neighbours Cattell and vvith the helpe of the Diuell doe steale avvaie their milke and butter spoile their haruest and vintage and take awaie strength from men and maketh them so feeble and weake that they are altogither vnable to performe the dutie of marriage of which strong men haue often complained to mee lamenting that they vvere
the gaule of their consciences there riseth more greefe and trouble and more ielousie and suspicion from an hired and time seruing lemman then from a lawful and trusty wife being maried And albeit in this estate as in many other pleasant things are mingled with sower things bitternesse with sweetenesse pleasure with sorrow and griefe with ioie and that there is in marriage no want of brawles contentions chidings iealous affections as in deed there is no estate of life whatsoeuer euery way perfect yet is there no fault to be laid on the institution of mariage For albeit many discommodities attende on this estate and great sorrow care and trouble of mind both in bringing vp their children and as Paule saith in ordering of a house 1 Cor. 5 yet doth mutual loue mittigate and aswage all these sorrowes by procreating of children according to the ordinance of God For children are a great reioicing and singular delight in marriage by whose meanes the loue of the married is increased and nourished a great comfort riseth to them both But if it happen contrary to their minds and wils that they haue no children and that they haue no hope to leaue a posterity behind them yet must the bond of mariage be kept vndefiled and the society of this life main tained one propping and holding vppe the other as fruitfull trees set in a ranke doe the vine who leaning on them and as it were marrying and fastning it tendrels to them climeth the very toppes of them and so spredeth it selfe abroad For as a vine destitute of props and bearers is weake and falleth to the ground so marriage vnlesse it be propped vp with the mutuall labour of man and wife decaieth and cōmeth to ruine And if there be any fault in this fellowship any disorder suspicious falings out discords it is rather to be ascribed to the stubborne affections of the man or the woman or both then to this holy and sacred ordinaunce for these are not the faultes of marriage but of a noughty nature and troublesome minde drawn from the infection of originall sinne from whence all euill springeth By what meanes a man forseeing death by nature may not be afraid of it Chap. 56. SEing that of all thinges in this worlde there is nothing certaine and sure but that all thinges are vanishing fraile and weake yea the moste beawtifull things that are must come to ruine there is no reason why any one should so greatlie esteeme them or so greedilie vsurpe them or be more affected to thē then necessity requireth but rather lifting vp his heart and mind to heauen should meditate and looke after thinges perfect and euerlasting For whosoeuer hath faith in GOD the Father through Iesus Christ he is led with a certaine hope and expectation of immortalitie and such a one feareth no imminent chaunces or discommodities such a one feareth no disease calamitie daunger no nor death it selfe which is greatlie feared of those that are destitute of the spirit of GOD and vvere neuer indued vvith any knowledge of his deitie For such as put their trust in GOD being strengthened by the holie Ghost doe couragiouslie and vvith stoute stomackes resiste all aduersities Rom. 8 2. Tim. 1. Galat 4 1. Iohn 4. because vvee haue not as Paule saieth receiued the Spirit of bondage and feare but the Spirit of adoption and the Spiritte of power and loue by vvhich wee boldlie crie Abba Father In this saith Iohn is our loue perfect in vs that we haue hope in the day of iudgement Feare is not in loue but perfecte charity reiecteth all feare because feare bringeth trembling and torment Wherefore to the ende wee may shake off all feare of deathe from our mindes Colos 2 and all terrours that it maie bringe vnto vs let vs cast all our cogitations hope vowes and truste on our mercifull Father and on Iesus Christ who hath reconciled vs with his bloud and hath deliuered vs from sinne and the tyrannie of death blotting out the hand writinge that accused vs whereby wee were bounde and pledged to the Diuell and as the Dutch man saieth In hem ghehouden Teghens hem verbunden that is helde fast and tyed to him But to the ende Christ might strengthen our fearefull and tymerous mindes and declare all our hope and trust to consiste in him hee saieth Be of good comforte Iohn 16 Iohn 12. for I haue ouercome the worlde Nowe the Prince of this worlde is iudged that is hee that brought deathe into the worlde is by my death ouercome beeing condemned in iudgemente and strypped of his power to hurte The Prince of this worlde commeth but hee hath nothing in me With which comfortable words hee declareth Sathan and those which are confederate with him in this worlde through sinne to haue no power either against Christ or anie of his members that cleaue vnto him and are ingrafted into him by faith These sauing and quickning speeches doe worke this in the mindes of men which doe leane vnto his helpe that shaking off the feare of death doe cheerfully arme themselues against all troubles that happen vnto them which maketh them inuincible and with bolde courage to breake out into these wordes Mine eies waite alwaies on the Lorde Psal 3. Psal 22 because hee hath plucked my feete out of the snare The Lord is my light and my saluation of whom then shal I be afraid The lord is the protector of my life whom shall I then feare If whole armies come against mee my heart shall not feare I will not bee afraid of thousandes of people that compasse me about if warre be raised against me in him will I trust yea although I should walke in the shadowe of death yet will I feare none euil Iob. 13. because thou art with me Albeit he kil me yet wil I put my trust in him that is if he set before me the shadow of death that he take away my life from me yet wil I trust in him who with his prouidence wil finde some meanes to preserue me Psal 117. Heb. 11 Cap. 17 The Lorde is my helpe I will not feare what flesh can do vnto me And that saying of Ieremy Beholde they say where is the worde of the Lorde let him come and I will not bee troubled following thee my shephearde And thou knowest I haue not desired the day of a man that is I desire helpe no where else then of thee so that I lightly regarde and nothing feare them which threaten death I am not afraide of thee which art my hope in the day of mine affliction let them feare I am nothing afraid Paul also inflamed with the same feruēcy of faith and trusting vpon the helpe of God boldly pronounceth There is nothing so horrible and fearefull that can bring a terror into godly mindes or can remooue from thē the loue and trust in God For I am certainlie perswaded Rom. ◠saith he that neither
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