THE DECLAMA­tion of Hercules Tasso, a learned Phi­losopher, against Marriage or wedding of a Wife.

MOst noble Auditors, neuer hath there béene handeled, neither is it possible to han­dle, a Matter, either more high, either more difficult, or of more importance, thē this is of which I will in­treate this day before you: Mine intent being to proue most manifestly, and by ap­parant reasons, that no wiseman, nor any of discre­tion, ought to take a wife. It is a high question, by reason of the excellencie of the ende depending on the same. It is Dif­ficult, bicause of the necessitie of Procreation. And it is of Im­portance, for that it includeth all things within it selfe. High, because it concerneth the felicitie of Man. Difficult, because Socrates himself could not resolue vpon the same. And of Im­portance, for that being once married, it is (then) too late to repent. It is high, because the thrée Uertues, Politicall, Mo­rall, and Economicall, are comprehended in the same. Diffi­cult, considering the vse of it in euery degrée. And it is of Im­portance, [Page] for that it determineth and clearely sheweth the qualitie of the life to come. To conclude, it is high, for that such haue discoursed in praise of the same as cannot lie: It is difficult, because Matrimony is not counted blame▪ worthie: and it is of importance, by reason it serueth as a meane to at­tain that eternall blessednesse, for which we all hope. And yet for [...]l this, I am throughly persuaded (as an vndanted Cham­pion) to trie this Combat, assuring my selfe to win the Race, before I begin to run: especially hauing so great a number of iudiciall and worthie men (as my guides) to conduct me: so many sound reasons as whips or motiues to preuaile for me: and hauing skilfull Experience, which shall rule the bridle in my running orderly: and lastly, knowing that the almightie hand of the sacred scriptures will vpholde me, that I cannot fall in my course. And because I perceiue alreadie the gentle watchword giuen to set forward by the curteous trompet of your accustomed h [...]ht and still silence, Behold I thus begin.

We ought to take the example, and follow the authori­tie of those whom the worlde hath accounted for the wisest: and such a one Thales Miletius was not only reputed, but also held to be the first man that had the name of wise attri­buted vnto him: being afterward reckoned one of those seuen who only wer of y ^e Grecians called wise men: he being impor­tuned by his mother Cleobulina, to take a wife whilest he was young, alwaies answered her, that it was yet time enough: and afterward being growne in yeares, and vrged by her more earnestly, he told her, that it was (then) past time, and too too late. This graue man meaning hereby, that it was not good to marry at all. Then let not vs marry, except we will martyre our selues for euer.

Bias, Prieneus, Bion of Boristhenes, and Antistenes the A­thenian, being demaunded of their friends what kinde of wo­man they should chuse for their wife: they all thrée with one consent answered thus. If thou marry one that is faire, she will grow to be common: If one that is fowle, she will waxe [Page] loathsome, and become to be a corsie vnto thée. As if they ment to aduise such as requested their opinions herein, not to take any at all, of what condition soeuer.

Theophrastus a great Philosopher, and successor in the Chaire of Aristotle, was of conceit, that if any man wold take a wife, it was very necessary for him, to be maruellous rich, and with all lustie, healthfull, and of a strong complexion: and that the woman he should marry, should be faire, of good behauiour, and a gentlewoman borne: yet his especiall aduise was, that although a man might happen of such a one so wel qualified, if he were wise, he would not haue him to venture on her for feare of a further daunger.

Epicurus alleaging that more purgatories then plea­sures were to bee founde in Matrimony, disswaded men likewise from the same. Pamphilus Saxius was of the same mind: affirming that the more faire & learned women were, the more daintie we men should make to wed them: because euery cōmoditie bringeth his discommoditie: and euery thing excellent, is not without excessiue & vnspeakable pride. Then if in this case we rather couet libertie then bondage, if we would liue quietly and not contentiously, if we wil be counted vertuous, and not wantons, if we loue to be frée men, and not slaues, and if we will seek what is good, and shun what is bad, let vs (then) let such alone, with whom being (once) yoaked, we can neuer be quiet. If we will not be defiled, let vs touch no pitch: if not polluted, let vs not handle filthe: and if we meane to liue pleasantly, let vs neuer marry.

Mirthus the Philosopher, famous in the olde time a­mongst the auncient Sages in Greece, rendring a reason why hée did not betake himselfe vnto a wife, saith thus. If (quoth he) the Woman on whome I should light, should chaunce to be good, (as tis twentie to one the contrary) yet must I loose her in the ende whether I will or no: If shée should be badde, I must beare with her perforce: If poore, I must supply her wants & necessitie: if rich, I must support her [Page] pride and insolencie: If foule, I must loathe her: and if shée be faire, I must kéep a watch and guard ouer her: and (which is worse then all the rest) I must (said he) resigne, and make a déed of gift of my libertie, vnto a person, that would neuer séeke to please my humor, nor once content me. But there is no man whatsoeuer, but loueth and looketh to receiue thanks and kindnesse, where he hath bestowed and done good turnes and courtesies, nor any one but gréeues and laments to be troubled with the foresaid plagues and passions. Then to e­scape them, let no man marrie, except he meane to marre him selfe for euer.

Demosthenes, writing vnto the Tyrant Corynthus his friend, who had requested him to set downe his censure, what qualities one should séeke to finde in a woman that he ment to marry withall, returned him this answere: First, shée must be rich, that thou maist haue wherewithall to liue in shewe and carrie a port: next, she must be nobly borne, that thou maist be honoured through her blood: then she must be yong, that she may content thée: then faire, that thou néede not to hunt after other game: and lastly, honest and vertuous, that thou maiest not take the paines to prouide a spie to watch her. And (quoth he) who without these conditions taketh a wife, he were better be quicke buried, then otherwise wedded: giuing vs to vnderstand hereby, that there is none more rightly vnfortunate indéed, then such a one as is not maruellous charie and warie in the chusing of his wife. But as it is im­possible to finde a shée, that hath all these good properties in her, so it is most manifest, that this worthie Orator, did not alledge and bring them all togither to no other end then me­rily to giue vs to vnderstand by the consequence aforesaide, that most wretched & vnhappie haue such bene, and alwaies are, that haue heretofore had, and now haue betaken them­selues vnto this bitter swéete Marriage: and so to conclude, shall we be, if we shall like blinde men, stumble into this intri­cate Labyrinth of Wiuing.

[Page]Heare me O ye people of Megara (crieth out the sage Sosacius. Certainly most pestilent things are Women, and yet neuerthelesse it is not possible to liue without some one mischiefe or other hanging on our elbowes, séeing that both to marrie, and to liue without marriage is ill. But because in mine opinion, amongst many euils, that is the most tollera­ble, that is counted the least, and to that least, it were best al­waies to cleaue vnto: let vs leaue to marry, for so shall we, (as shalbe most apparantly found) leaue the worst, that other­wise is like to happen vnto vs.

Metellus the Romane, surnamed Numidicus, animating the people of Rome to marriage, My fellow Citizens (quoth he) if we could be brought into this world without the com­pany of Women, we would all of vs studie how to shake off this heauie yoke from our shoulders: but séeing Nature hath so ordained the matter, that we cannot liue neither orderly with them, neither very wel be without their bewitchng com­pany, we ought rather to prouide for the perpetuall good and quiet health of our owne selues, then to séeke how to enioy a litle priuate contentment and small lasting pleasure: shewing most plainly, that the chiefe and best contentment indéed, was to be without them. Neither is it a simple and right Content­ment, to be free from women, but rather a Beatitude or Bles­sednesse, for litle said he, to that he might haue done, because he would not worke a contrary effect vnto his owne mea­ning.

But let vs heare Cato what he saith, and let vs marke if his spéeches be not agréeable vnto this purpose. If the world saith he, could continue without the vse of Wiues, we should neuer be without the company of the Gods, to dwel amongst vs, where now we haue none but Diuels, that accompany vs.

An excellent Philosopher called Secundus, protesseth, a wife to be the confusion of man, an insatiable beast, a bottom­lesse gulfe, a continual Melancholy, a consuming Care, an in­creasing [Page] warre, a quotidian Euil, a troublesome let to all good studie and learning: a mortall danger to the Husband: a pol­luted vessell of base adulterie: a passing bad kind of vntamed cattell: a heauie and insupportable clogge: a most fretting corsiue to the minde: and an ouer proude and vsurping Ty­rant to him that weddeth her. If then we will be free from such Fiendes, and scape these more then hellish miseries, If we wil enioy with Metellus, Contentment, and with Cato lead our liues happie, let vs blesse our selues from these Cros­ses, and slee from these Woes to Men, as from most vene­mous Scorpions. And although the World (in generall) can­not continue without them, yet may it increase, though we (in particular) doo not like Antonies pigges, runne crying still after them.

Dion setteth downe thrée Euils in the world, that excéed all others whatsoeuer, the chéefest of which, he accounteth women. That there is not a worse thing thē these consuming Cankers are, Homeŕ doth write, Euripides setteth downe, Se­neca affirmeth, Terence auoucheth, and Aristophanes openly testifieth: All of them exclaiming with once voice, that as they are passing bad, so are they most excellently ill. Certainly (saith Cicero against Verres) either these women were borne of Ui­ces, or else the Uices, were brought into the world by wo­men.

Plautus the Comedian, counselleth euery one to shunne them, as loathsome Todes. A pretie litle faire one, but a mon­strous great Euil, hast thou hapned vpon (quoth Aristippus) to a friend of his, that had gotten a faire, but yet a litle wife.

Protagoras marrying a daughter of his owne vnto his enemy, gaue out that he could not haue done him a more no­table displeasure, then to giue him a wife. A good old Father marrying a wife, when he was aged & well strooken in yeres, being demaunded why he did not rather venture vpon this state of life when hée was young and lustie, and therefore far fitter for the same: alledged for his reason, that then hée was [Page] wise and prouident, but now he doted like an olde foole. Let vs then bannish (as vnprofitable Creatures) all Women from vs, and let vs abandon and exile all wiuing from a­mongst vs, since they are giuen and bestowed as fit presents vpon our deadliest enemies, and depriue vs of our right wits and sences, making vs to become as wise as Woodcocks.

Diogenes the Cinicke, being asked at what yeares a man should marrie, said, that in youth it was too soone, and in his age too late: imitating Thales, who (as I tolde you be­fore) vsed like weapons as these same, in his owne defence: and to one that had patched vp such a beggerly péece of bot­ching worke, Syrrha saide he, to a litle sweete meate, thou hast gotten a great deale of sower and bitter sawce.

This Diogenes, although he was waiward, yet was hée wittie, and passing pleasantly conceited, though crab­bedly fauoured, who comming one day by an Oliue Trée, vpon which certaine women had hanged themselues, Now I would to God (quoth he) that all other Trées would bring foorth such kinde of fruite as this dooth.

Menander, after hée reporteth, that the best Woman in the world, is the worst thing that euer Nature created, concludeth, that we should rather burie them aliue, then dare once bee so bolde as for to marrie with anie one of them.

Arrius agréeing with these foresaid two Philosophers, séeking of Pacuuius, a fewe Graftes of certaine Trées, vp­on which thrée of his wiues had hanged themselues orderly in sequence, one after an other, doth manifest and make ap­parant most clearely, by these their spéeches and procéedings, how pestilent a poyson this subtil sexe of Eue is, and howe loathsome and abhominable the name of Wife is to be ac­counted of, and consequently how happie he is, that is not wirried by this kinde of shee Woolfe: and how fortunate he may thinke himselfe rightly to be, who being infected with this plague, can quickly by death be rid from her. [Page] Let not then, such as be without them séeke to haue them, nor thrust their fingers foolishly into the fire when they néed not.

He that taketh a wife (saith Hesiodus) is like a brused Bark tost and tumbled too and fro with the boysterous windes and raging tempests of vnfriendly and malicious Fortune. He selleth himselfe as a slaue, and buyeth a troublesome sute in litigious lawe, that entereth into Matrimony, saith Panor­mitanus the Abbot. And that renowmed Orator Uarro, is of opinion, that he that will neuer fall a wrangling, must liue without one of these she tempting crabbed Comforters.

Hesiodus meaning hereby, that a Wife is the Correllatiue, and as contrary as Fortune: and the other twaine, that she is worse then any bad law matter, or contentious sute what­soeuer. So as he that is acquainted what excessiue costs and charges, what excéeding paines and troubles, what great daungers and perils, what losse and miseries, and what de­spaire and vnquietnesse of minde, shipwrackes and sutes of lawe do bring men vnto, may easily gather and conceiue, with what swéete quiet, and pleasing ease, with what great aduantage and sure safetie, and with what sufficient satisfac­tion, happie securitie, and gladsome contentment, they passe their time that liue without these old she Sathans, the Ouer­throwers of Mankinde: and we that know the same, let vs hold it for Canonicall, and leaue them as Apocripha, not to be beléeued, nor worthie to be conuersed withall, except vpon extreame néed and necessitie.

Diuine Plato, and graue Appolonius Tianeus (besides an infinit number more, néedlesse as now to repeate) all which, were men of so déepe knowledge and wisedome, as the world shall for euer admire them, liued all their liues time Celibes, that is, Celestem vitam agentes, Bachelers, in al happines and blessednes y ^• might be. And so likewise as had Socrates & Eu­cidites done, had not a certain law forbid the cōtrary amongst them, in those dayes in which they liued: binding euery man (as then) to take not only one of these women, but a brace of [Page] them togither at one time for failing.

The Essei, a kinde of Philosophers amongst the Iewes, abhorred this order of Matrimony.

Mitio in Terence, thought himselfe most happie, onely because he had neuer bene troubled with these vnruly filly follies: And Demea his brother, he reputed as vnfortunate, for that he was infected with this kind of plague. And to con­clude, a certaine Greeke Poet singeth thus.

Shall we then making no account of these graue Exam­ples, Counsels, and Experiences, wilfully runne into our owne daunger? Shall we with the foolish Sole, leape out of the panne into the fire? Not so, I hope, if we loue to kéepe our bones whole, our bodies in helth, and our selues in sound skinnes: except we should follow the aduise of a certaine no­table politicke and merrie conceited Gentleman now liuing, who being entreated by a friend of his to tell him if he should take a Wife, if carry her away with him, if touch her, and if put the King on her? Yes man (quoth he) what else? I would haue you vse to such a Saint as a Wife is, all such like Cere­monies: marrie withall, he added this: that he should take her, but by the haire of her head: he should carry her, but vn­to the next Riuer: he should touch her, but with a good Ba­stinado: and put the Ring on ber, but yet through the Nose, like a beastly Buffala, or rooting Sowe: and so sending her packing with her pasport to the next Uillage of Little Ease, neuer more to come after him.

The learned Petrach exhorteth vs to shunne Women, not as we would ordinary kinde of Serpents, but as if they were murthering Basiliskes, auouching that they kill no lesse then the others with their borrowed shadowes, that is, [Page] with their paintings of white and redde: with their glaun­ces, that is their subtil lookes and false eyes: with their en­chanting whistles, that is their flattering & glauering spéech. Besides he saith, that such a man only is rid of a froward, disdainfull, and pettish wife, that dooth not marrie at all.

Whereupon Alphonsus King of Aragon, was wont me­rily to say, that then only the wedding life would be pleasing and quiet, when the husband should be deafe, and the good­wife blinde, because the female Sexe is of so small discretion, as for euerie small toy shée will be iealous, and iealousie brin­geth alwayes sorrow as an Appendix with it: from whence springs brawling and yawling, grunting and groning, mum­ping and moaning, howling & gnashing of téeth: with which (as in a Morice daunce with iangling Belles) they make deafe and torment the miserable and wretched husbandes, they then wishing (but too too late) that they had gone to the gallowes to be hanged, when they first went to the Church to be thus martyred through Mariage, in such a lamentable and continuall fashion. But neither are the one deafe, neither the other blinde, and therefore neuer can this kinde of life be quiet or peaceable at any time, such a Catterwawling kéepe these kinde of scratching Kitlings. Then is this no Galliard for vs to daunce, if we be wife.

Achilles Tacitus of Alexandria, not content to haue said with Caricles, that a wife if she be faire, is verie badde, and that if she be foule, she is a double mischiefe, and a terrible misfortune: nor with Clinias to bee amazed and to wonder, how a father can haue so hard a heart as to condemne his sonne, being his owne flesh and blood, to such an infinit great infelicitie as he doth, when he forceth him to take a wife: but his censure is, that no other thing was that bitter and insup­portable plague which Ioue being incensed against Prome­theus, for stealing fire from heauen, did inflict vpon him in these verses.

Then to place a wife at his side, as a iust scourge and cha­stisement for so gréeuous a fault. Which interpretation, al­though at the first apparance it séemeth to bee meant other­wise▪ séeming as it were of a more higher nature: yet is it not so rightly taken in another sense, but that I can bring the same to serue my purpose most fitly, (if others shall applie it after the same way that I do) to serue their turne: And if first they wil remember that the reason only, why the handes of Prometheus were tied with a King of Iron, and afterward that he was bound to a great stone, the auncient and learned sort would giue vs to vnderstand thereby, that the King, from that day forward should signifie the Hieroglificall state of ma­trimony: séeing that by the same (as a most necessary ceremo­ny) it is continued stil by them, and vsed (at this day) by vs in weddings: they differing from vs in this point onely, that whereas at the first, their King was of plaine Iron, in which was put some base or simple stone, of litle or no value at all, we giuing our selues to new fangle wantonnesse, and to the vanitie of our time, wil haue ours wrought most curiously, with the most richest and pretious Iewels that can be found in all the world. Besides Puhagoras iudgement is, the King doth import, nor meane nothing else, but bondage, slauerie, and hardnesse of life. Such then as shall consider of these circumstances, may easily call to minde this last interpretation: (and Tacitus being as wel of this opinion as my self, & Sappho and Hesiodus, agréeing with vs in the same) to be verie neces­sary, and not much varying from the purpose at all: which if it bee so, it then consequently followeth, that not anie one that is in his right sences, ought to séeke to marrie: [Page] because it is the naturall propertie of all that liue, to desire and procure their owne good: and contrariwise, to detest and abandon, that that is ill for themselues, as this should be for any man, that should venture to enter into this troublesome state of life.

Lastly, Philemon the comicall Poet, vsed to say that he did not much maruell at him, that had once ventured him­selfe vpon the seas, but he did excéedingly wonder at him, that comming safe to lande, returned againe thither: nor so like­wise at him that was once married, but at such a one as had more then once tried that fortune: it séeming vnto him, that as it was an ordinary and light matter to commit an errour for want of experience, so likewise was it more then incredi­ble beastlinesse, that any should be so sottish as to thrust him­selfe afresh into a giddie maze of infortunes and miseries: ha­uing experimented the same, not a litle vnto his cost most bit­terly before.

Yet that learned man alledged not the same reason why he wondred at second marriages, of whom Pontanus spea­keth, who being demaunded of Caron why he married not againe, séeing he had so good fortune in his first choyse: answe­red, because he well knew, that what was rashly begun, sil­dome or neuer happened twise well done: secretly inferring hereby, that to take a wife was the Act of a hairbraine, wilde, and rash fellow. Which Act we will not allow our selues: meaning not to accost, no not as much as to the first Bridale, to auoyd and shun all such procéedings as are not seconded and borne out through the priuiledge and authoritie of Uer­tue her selfe.

But let vs now leaue all these antiquities aside, although procéeding from the most learned and wisest men, and come to sound reasons, and right Philosophie: for by the same, con­sisting chiefly of two points, will Iorderly proue, that we ought not in any wise to marry. First, for the base indignitie and corrupt wickednes of womens nature: and secondly, be­cause [Page] so many mischiefs happen vnto their husbands, throgh their ouermuch selfe-wild folly, and too too péeuish froward­nesse.

Beginning then thus: I say that all such Creatures as are mortall, doo participate and take of their sexe or kinde, not only in what is Indiuiduall, as wel of good or euil (whereup­on such being the humane nature, it suffereth likewise these qualities) but it is a most cleare case, that Man, being the Act and Forme, as (indéed he is) doth follow, and take what is good: and so by this reason, the woman is made of that part that is worst. Now if the nature of good, is to auoyd (as much as lieth in his power) from what is badde, surely then ought Man to renounce and abiure Wiuing and Marriage: and not affect the same in any wise.

Uile and abiect (and not alone and simplie vnderstood) are all such things, that haue not in themselues, their owne pro­per endes. But such a one is Woman, who was created for Man, as witnesseth Saint Paul, and therefore imperfect and vile: as being not framed for any other respect or vse, then for a Receptacle of some of our Excrementall humors: stan­ding vs in the same stéed, as the Bladder, the Gaull, and such other vncleanly members of our bodie doth vnto vs, and no otherwise. From whence then I maruel, can any pleasure or delight spring rightly from her?

Auicen writeth (disputing of these questions, whose au­thoritie is allowed as authenticall, by S. Thomas Aquinas) that if you consider some one thing, you shall finde that the same hath not within it self, his substance or essence, the truth, nor the necessitie: but if it receiue the same outwardly, and by other meanes, you shal perceiue the Opposites of th [...]se, to be proper vnto it: in such wise, as it wil fall to take the name of Non Ens: of that that hath no being: of False, and Impossi­ble: as the terme of Darke or Obscure, is attributed vnto the the Aire, by reason of the borrowing and helpe, which it ta­keth of Light: shewing by that meanes cleare and bright.

[Page]Now this being graunted, I applie it thus: The Wo­man that hath no being, but only what is giuen vnto her (as it were of Almes) from the ribbe of Man, shall without doubt fall vnder this infamous consideration of such a Non Ens: being Nothing, or a thing without substance. But will you haue worse, or rather shall I speake more truly? Why the [...] thus. What thing soeuer is borne by chaunce, besides the in­tent and meaning of Nature, is a foule fault, a wicked vice, or a hatefull monster, the same not consenting vnto ought but to that which is best, and more perfect in their kinde, which is Man.

But then by this Argument, a woman (that as Aristo­tle, Prince of the Peripatetickes, affirmeth) is so borne, must néeds be a Creature, imperfect, corrupt, and defiled. Let vs not then bathe our selues in such foule puddles.

After the same maner is Woman borne, through the de­fect of the Uertue Operatiue, or the working power of Na­ture, as Monsters are brought forth through defect, or throgh superabundance of matter, then is she borne Per Accidens: but these Accidentall things, are by the Philosopher compa­red a litle before vnto the aforesaid things that haue no being. And that this Ens may be changed from good to bad, and from badde to good, Aristotle teacheth Eudemius the same: And so by this rule, a Woman, and Badde, shall be (after a sort) Synonimas, and by this meanes, the one should import and be of as much force as the other. Euery Woman would wil­lingly bee a Man, as euerie deformed wretch, a goodly and faire creature: and euerie Idiot and Foole, learned and wise: but all naturall instincts and motions, moue and bende from imperfect, to what is perfect: and from what is lame & wan­teth, to that which is ful & oueraboundeth: so thē by this rule, the same woman is conuicted of imperfection & defect: she is lothed of y ^• man that hath knowne her before carnally: where­as she on the cōtrary, loueth the place where the fact was first done, as well as the man: this being a most manifest proofe of [Page] a great losse vnto him, and a signe of a kind of gaine or digni­tie vnto her. Then an vnworthie and contemptible thing is a woman. She is the particular influence of the Moone, as ap­peareth by the constitution and complexion of her bodie, con­formable vnto the same: and by the fulnesse and emptinesse of both of them all at one time. But from the Moone procéedeth nothing but bad qualities, as our naturall Philosophers well know: neither from a woman commeth any thing y ^• is good. They are as I should haue told you before, of qualitie & com­plexion, cold & moist: the one appeareth by the softnes of their flesh, and by the bignesse & fulnesse of their brests, strutting out like cowes vdders: and the other is manifest through y ^• thick­nesse of their haire, and the smalnesse of their growth, and e­specially by y ^• rawnesse of their blood which issueth oftentimes from them: and who are of such complexion (besides that for the most part, it bréedeth thick fleame, driueling spettle, & smo­king vapors comming from the stomack) are continually tro­bled with dropping Distillations, with rewmaticke Catars, with the solemne pain of the headach, with gowtie swellings, with scuruy scabs, with loathsom pushes, with mattry blains, with filthy ructing in the stomacke, with the falling sicknesse, with the gnawing grief of the entrailes, with the cruel colick, with the wofull Iliack passion, and such like swéete diseases: which as Aristotle in his 9. booke de Animalibus, saith, do force and infect y ^• spirit to be sléepie & heauie: sluggish & slowe: [...]loth­full & dull: vnmindful & forgetfull: simple & sottish: cold & chilly: vnpleasing & vnsauory: fearfull & timerous: astonisht & ama­zed: malitious & enutous: irksom & loathsom: carping & biting: fond & vain: curious & precise: insatiable, and vnsatisfied: iea­lous & suspitious: miserable & couetous: froward & pettish: ig­norant & assish: proud & insolent: bold & impudent: a great li­ar, & a smooth dissembler: she being not able to resist, but must néeds alter the inclination & disposition of the bodie (according to the opinion of Plato, Xenocrates, Aristotle, and of all Phisi­ [...]ians) by reason of the sympathie & affinitie that is betwixt her and the same.

[Page]By the Conuersation, Use, and touching, the Nature of things oft times are so strangely altered, as they receiue new habits, nouel customes, and forreine qualities, quite repug­nant to that which is their owne. The salt turneth that into his nature, wherwith he is couered. One of the Graihounds of Lycurgus, loathing to follow the Hare, leapeth into the por­redge pot.

And Origen affirmeth, that the Hunter draweth vnto himselfe the nature of brute beasts, instéed of better game. And Platoes conceit is, that to reaccount and tell of fearefull and horrible matters, makes some kind of men shrewdly a­fraid: and to set out a wanton and lasciuious loue Historie, maketh some others become verie wanton and effeminate. But he that taketh a wife, liueth inseparably with a woman, and is with hir so strictly vnited, as it is impossible to be more. Then how shall such a poore soule do with himselfe, to be frée from enuie, from feare, from frowardnesse? and how can he escape from committing a thousand worse faultes then these be?

And to be briefe, how may we more apparently perceiue and know this insufficiencie and vnhappinesse of this vnluc­kie Sexe of women, then in this onely, that God hath not vouchsafed to haue made and formed woman after his owne Image and likenesse, as he hath done Man: either absolutely vnderstood as it pleaseth Theodoretus, Senerianus, and Gagne­us, to interpret the same, because of the authoritie, prehemi­nence and rule, which he hath & holdeth in this world, aboue all other liuing Creatures: as we read in Genesis, and in Paul to the Ephesians: or respectiuely ment, according as Thomas Aquinas noteth vppon the Corinthians, (inlarging so much more this libertie and authoritie spoken of before) affirming, that euen in the verie soules and mindes of vs men, Nature hath infused much more vigor and force, then in the vnprofi­table kind of women.

But let vs come vnto our Argument. The contrarietie [Page] of effects, as well naturall, as such as are vnderstood by Elec­tion, shewe to be contrary in their beginnings, and alleadge (in their Authors) causes for the same: as Aristotle in his Topickes, in his Politickes, and in his booke intituled de Celo, setteth downe the same to be so. Now Paule commaundeth, that in the time of prayer and preaching, Man should stand with his head bare, and that women should kéep their vailes still ouer them: and not alone in Churches, but as well in all other publique assemblies and congregations: alleadging no other reason for suche difference distinguished betweene them, then because that men are the Images and glorie of God: which if it be so, then say I, impossible it is that wo­man should bee the same, séeing she is forbid to vnshadowe and vnbare her head. And if there be any that by some other kind of interpretation of this diuine Image, shall go about to proue woman to bee worthie of some part of the same, I assure you for certaintie, that verie hardly or neuer can they bring it to passe, to come so neare to bee counted the verie Image of God, (to vse Bonauenters owne proper termes) as we haue done, as well because of the probable distincti­on of the foresaid Doctor Angelicus, alleadged before, as also in respect of that which we shall héereafter heare of that worthie Alia [...]us, a man of great fame. Neither dooth this re­pugne any thing that we haue said, bicause that in the creatiō of the first man, it is said that God made both man & woman: taking their Arguments from thence, that therefore there cannot happen betwéene them Anterioritie of times, nor principallities or degrees in their endes (as the Schoolemen terme it): and lesse dooth it hurt vs, that it is set downe in the seconde of Genesis, that before the Creation of the Woman, God himselfe saide (hauing respect vnto the en­crease of the world) Let vs make Man a Helper like vnto him­selfe.

As if from those words wee might inferre, that they being both of one and selfe same qualitie, should therefore be [Page] (both) either like good or bad.

As concerning the first Obiection, I answer with Augu­stine, in his sixt Booke, intreating of such a matter, that Mo­ses in that place speaketh of Women Potentially, or rather Causually, or Seminally, (for such is his owne phrase) and not Actually, as he doth when he treateth of Man.

Which thing well appeareth by the incompatibilitie (as I may say) of the words that were spoken, by which the aun­cient figure of Plato might be renewed and allowed againe. This soueraigne Historiographer, Lawgiuer and Captaine of God, meaning by this word WOMAN, that from her the Uertue Productiue was included within Man him­selfe, as by the effects following, we are satisfied more at large.

As for the second, we denying the Consequence, I will shewe the reason why I doo so: affirming, that amongst like­nesse of things, there is no necessitie that the similitude should hold in euery point, but rather that it chaungeth and turneth for the most part amongst those of diuers kindes, according vnto some conformitie or proportion of the same: as if we should say, that science changing, to that that is to be knowne, were like vnto the sense, with that that is sensible: or rather the eye being in the bodie of Man, resembled the minde with­in the inward soule.

Aristotle in his Topickes, setteth vs downe such Presi­dents, and such. Likewise doth Hilarius in his Treaties, where he discourseth of Sinodes, and Epiphanius, where he disputeth against the Democriti.

Augustine sheweth the same with examples, of Egs, of Stares and Hennes: with Wheate and Branne. And Sistus the Sanesi, with the Oliue, and the wilde Hollie Trée.

Chrysostome alleadgeth in proofe of this, the resembling varietie of beastes, comparing them vnto Man, sinning di­uersly, We sée also the like by the Names that are attributed vnto God in the sacred scriptures, one while giuing him the [Page] title of a Lyon, another while of a Lambe, and an o [...]her while of an insencible Creature.

And to be short, Saint Aquinas defineth the same in the first Chapter of his first [...]omb, by the relation of Equalities, not alwaies imbracing the endes. So that, I confessing (as I haue done before, and now still doo) the Communitie of the Woman with Man, in her formall and specificall being: and so per Consequence, in the Edentitie of the ende: I say and af­firme againe, that by so much she commeth behinde him, by how much as she is imperfect.

And know, that whosoeuer for all this will most insolent­ly and ouer saucily, vphold this second poynt, besides that, he shall fall into the errour of the Audiani, (who were of opi­nion that God had a bodie fleshly and mortall as we haue, by reason of the likenesse of his owne shape which he had par­ticipated vnto vs) hée shall likewise be forced to confesse by the same Text, that there was no distinction of the Sexe, betwéene Man and Woman: for otherwise, Moyses and Christ, should iumpe and agrée in Nature and fulnesse of Grace: seeing it is read in Deuteronomy, that Christ (as then) should come and descend from Moyses, for so Moyses himself did affirme.

Amongst all Creatures then, as well Intellectuall, as Ma­teriall and mixt, Man, onely possesseth (I say Man by him­selfe, distinguished from Woman) certaine Excellencies and Honours, which alone raise him to that height of greatnesse as you haue heard before: which moste willingly I woulde héere set foorth, if it were fit time and place so to doo, as indéed (now) it is not. Yet is it a verie good place, and fit time to wonder and admire at the ordinary presumption and audatious boldnesse of these vnworthie women, who too too malepert and insolent, dare with theyr Brazen and bolde faces, venture to call themselues mens Companions: as also to bewaile and lament the common ignorance and blockish simplicitie of vs men in this poynt, that without [Page] hauing any orderly respect at all vnto our owne worthinesse and woorth, wee doo still so seruily and abiectly abase ourselues, as to yéelde vnto these deuouring and painted sepul­chres, daining to strike saile so low, as to stoupe to our [...]la­uish inferiours: when not only (besides what is before re­peated) God himselfe in Genesis, moste manifestly placeth them vnder vs: as likewise dooth Saint Peter, in his first Chapter. So dooth Saint Paule to the Colossians charge them, to the Corinthians willes them, and to the Ephesi­ans, commaunds them to be obedient and to submit them­selues vnto vs.

And the selfe same Apostle writing vnto the two last men­tioned Citties, addeth: that woman was created for Man, and not Man for Woman, and that Man is the Head of the Woman, as our Sauiour Jesus Christ is chiefe ouer the Churche: shall wee then bee head ouer some of the members, as ouer the handes, ouer the féete, and ouer the rest? and shall the same goutie foote be so sawcie, or so selfe­conceited, as to perswade it selfe that she is as good as the head? Because then the wife becomes as a mixt substance with him whom shée weddeth, (euerie one of them as a new Salmare, with her Hermites, renuing daily Hermophradites) shall therefore, that which is taken (which is the Woman, come to be equall with that which taketh, which is the Hus­band? Forsooth no.

And so in like maner, shall not the bodie be of lesse account, and lesse noble then the soule, although assoone as she inue­steth and incorporateth her self in the same, they both liue and loue so entierly togither, neuer parting at all one from the o­ther (as the wife doth oftentimes from the good man) but liue vnited togither vntil death them depart? I think it shall be so, and that great difference is betwixt them.

Then (worthie Gentlemen) let vs rowse our selues out of this drowsie sléepe, shaking these base conceits of subiecti­on from out our mindes, and let him that is a Man, [Page] shew himselfe by this absolute power hee hath, to be such a one indéed, nor let him henceforward part stakes, with that which God willeth he should kéepe wholie vnto himselfe: I meane this honour and glorie due vnto him, bestowing it vp­on these women so farre vnfit and vnméet for the same: for who shall so do, not onely sheweth himselfe vnworthie of so great a gift, but also not a little offendeth the Almightie one, who is the giuer of the same. And let her that is a woman, suppresse and kéepe downe her shamelesse pride, and ouer­bold rashnesse, and not with aspiring Lucipher, presume to arrogate that place vnto her, to which she is not called: other­wise, she is like to receiue like gréeuous punishment as hee did, allotted vnto her for the same foule offence. Neither must she repine nor grudge, if she haue not so high a place as man hath, since the Angels themselues want the same, and yet are they content with their state in which they liue, they knowing that it is in the hands of the Potter to make ves­sels, vnto what vse he pleaseth. Therefore let her be satis­fied, and thinke she is well vsed, to be placed in the second de­grée, I meane betweene man and vnreasonable creatures, which is (of right) her roomth, taking the name, either of a childe new conceiued, as is the opinion of Hippocrates, or else of one lesse, of a Demie man, after the aduise of Auerroies. Neither let them thinke, this strange, or that they be hardly handled herein, when as Plato writeth after much considera­tion and studie had about them, affirming in the ende, hee could not find betwéene them and the brutish beasts, any ap­parant distinction at all.

But (perhaps) some will thinke I roue too much at large, therefore I will (now) come vnto my other promise, one of the chiefe pillars and groundes of mine argument, which was of such euilles, as women, either by their owne selues, or by reason of such children as they bring vnto those too too carelesse and vnwarie husbands, who too vnlucki­ly chance vpon them: which last poynt I will not handle as I [Page] did the other Allegorily, auouching authorities and argu­ments for to prooue the same: but as it were reporting a tale or Historie, I will shewe what happeneth daily by experience, and what is put in practise not a little euery houre, to the no small woonoring and amazement of you all.

For what woman is she that marrieth, but before her husband can come to take the Assay of her sower swéetnesse, hath not wearied and tired him with her cheating and cun­niketching so many toyes and bables, to furnish themselues withall, as wée sée now adaies in euerie one of their kinde (in a maner) to weare about them, they making their bodies to shew like a Pedlers shop of new fangled deuices: this be­ing a most manifest signe, and an infallible token of their or­dinarie lightnesse & wantonnesse of mind? what new spouse is she, that scarce hath bin two daies in her husbands house, but will straight (as if she were a Princesse) make new laws and orders; that wilnot find fault with his estate & liuing; that wil not curse her father in law, & raile on her husbands mo­ther; that will not set her husband and his brethren togither by the eares; that will not wrangle with his kindred; go to cufs with her maids, and abuse her men with tearms, scarce fit for villaines: and lastly, is so loftie and proud, that euery thing stincketh in her nose? What is she, but that at her first comming, with her ribald inuentions, & false and forged sug­gestions, doth not depriue her husband of his oldest & dearest friends, they being the best part of his owne selfe, making him to hate and detest such as do most dearly loue, honor and account of him? What is shée, but that within a while after she is married (as if it were her bounden dutie to make spoyle and hauocke, and not conserue and be a good huswife for her husbands profit) neuer leaueth to tire and wearie him and to fall out with him, one while for one foolish thing, and an other while for an other? What is shée that doth not choake him with one bitter pill or an other, continually [Page] casting in his téeth, either the noblenesse of her birth, or else the infinitnesse of her wealth which shée brought vnto him? What is she, but doth in small time poyson him, if either hée be suspicious of her, or shée franticke and madde with iea­lousie for him? and to conclude, what husband is he, but as one growne desperate through his Wiues bad vsage to­wards him, had rather die a thousand deathes then to liue with her, séeing that shee taketh all hee doth, quite contrary vnto his good meaning: neuer making account of any kindnesse hee bestoweth vpon her, but in lieu thereof, giueth him euery minute of an houre sharpe tauntes, ouerthwart aunsweres, froward repinings, bitter complaints, and most impudent lies, still to disgrace him?

If thou commit the charge and gouernment of thy house vnto her, shee gréeueth and crieth out that shée is ouermuch troubled, groaning as it were, to haue so heauie a burthen throwne vppon her: if thou doest not commit the managing thereof vnto her, shee ex­claimeth that thou darest not trust her: if thou ridest about thy businesse abroade into the Countreys, shee then sayth, it is an excuse and deuise, onely to shunne and flie from her companie: and if thou stay not still spending thy time idlely by her, as no wise man will or ought, except hee be out of his wittes: why then thou hast quite forgotten and abandoned her for euer: if thou kéepest within doores, shee imagines thou doest it to watch her as a spie: and if thou goest abroad, shéele thinke thou canst not abide her: if thou bee troubled with any thing in thy minde, shee affirmeth, that tis nothing but malice thou bearest vnto her: If thou eatest not, she suspects nothing shée doth can content thee.

Sléepe thou soundly, shee then thinketh thou art wearied with hauing taken thy pleasure somewhere else. But if thou sléepe not, then tis because thy minde runneth [Page] vpon such a wench or an other: salute by chance as shou walkest, any young Gentlewoman thy neighbour, or acquaintance, straight thou art naught with her: and praise but the behauiour of bewtie of such a one or her like, shee will tell thée thou art in loue sirreuerence with her. Stay out more then thy wonted houre about some earnest matter, she perswadeth her selfe, that then thou art a wenching. If thou fallest sicke, then she banneth and curseth, swearing that she is brought into an Hospitall; and let her fall sicke indeed, or be but sicke of the sullens, then must thou in despite of thy teeth, be ill too for companie: so much must thou turmoile and take paines about her. If she gréeueth, thou must gréeue too; and if she put finger in the eye, thou must weepe too for good fellowship; otherwise she roreth out like Bull of a Basan, that she seeth very well thou doest hate her, that thou canst not abide to stay by her, and that thou thinkest long till she kick vp her héeles, and make a die. And to conclude, shee will neither say nor doo any thing but all by contraries, such and so vile is their peruerse and Diabolicall nature.

Now if to these gréeuous and insupportable behauiours, we shall adde the heauie crosses of their continuall alarums of discontentments and brawles; why then these be ordina­rily the crosses of these miserable men: and these iangling peales do they ring continually vnto them.

Well (saith Dame Parnell) yet happie is such a Gen­tlewoman, for she hath a husband that maketh much of her indéed: O what a fine gowne she had vpon her this morning, the very lace and fringe about it, is worth more then any thrée of the best that euer I yet wore, since I was first borne: And what rich iewels and great orient pearle had shee about her necke? but her Kings, her Girdle, her Purse, her rich Furres, so swéetely perfumed, they past, and were the richest of all that euer I saw. Well may she shew her selfe amongst the proudest, and walke where she pleaseth, not a litle vnto her credit: but I poore soule, cannot with mine honor looke [Page] out of doores, nor suffer any to come and visit me, so much am I fallen out of reparations, for want of good apparell. Be­sides, happie is my Lady such a one, for she is vsed with all respect and compliments, of Courtly ceremonies, befitting a right wife, where I am scarce made account of as they doo a common seruant, for she may goe abroade here and there as best liketh her, without néeding either to giue account where she hath bin, or asking any leaue to take her pleasure: whilest I all the day long sit wearing out my fingers ends with sow­ing and working, as if I were a litle gyrle set to my taske, or else like a base skullion, must attend on my kitchinstuffe and cookerie in the Kitchin, and scarce can I go to Church to serue God, but that at my returne, I am so baited at, that a dogge would neuer endure such a life as I do. But what want all the rest of my neighbours and kindred? Marrie nothing at all, they can but aske and haue: but demand and straight it is brought vnto them. For haue not they all their houses furni­shed with all such stuffe as is requisite for the same? haue they not Gentlemen to attend vpon them, wayting women to fol­low them? haue they not theyr Coches, to take the aire when they list? and may they not, if they so like, go for their recreati­on vnto their gardens of pleasure, and banquetting houses in the Summer time? yes, yes, they haue but what they will. But I (I thinke I am accurst) what haue I? what want I? who attends on me? and what followers haue I? where are my seruants? nay rather vnto whom am not I a seruant? Well well I say no more, I sée there is not any woman in al our Citie worse vsed then I am, so I am, and yet I know no reason why I should be thus dealt withall: for though I say it my selfe that should not say so, I am as young as they are, as well fauoured as they, as well borne and as rich: nay then I will say more then I euer thought to haue done: They haue many faultes that I haue not, and want those good qualities that I enioy: I by Gods body do they want them, that they do.

[Page]And hauing so said, and wringing out two or thrée little little tinie teares (and those God he knoweth with much ado) they begin a fresh skir [...]ish as their fashion is, and procéed with theyr second peale of rayling in this sort.

But it is no matter; for I must néeds say, I haue rightly deserued to be vsed thus, and worse too if it were possible; séeing I haue plaid the foole so grosely as I haue done, who might haue married with such a Noble man, and with such a Countie, and such a Cauellier would very faine haue had me, if I had bene willing, all these thrée being the brauest and gallantest Gentlemen of all our Citie: and yet like a beast as I was (I thinke I was bewitcht, that I was) I woulde haue none of them, onely because I woulde match with him that knoweth not how to vse such a one as I am according vnto my estate and woorthi­nesse.

And thus talking idlely and going from one vaine and tedious discourse vnto an other, shee concludeth at the last, that thou art not scarce worthie to wipe her shooes, and that the very dust and filth that commeth out of her fa­thers house, is more woorth then all thy reuenewes, and all the money thou spendest for house-kéeping in thy house.

But now (most gracious Auditors) what is hée that would bee so much an enemie vnto his owne selfe, as to goe about to labour and to purchase that thing which is naught, vitious, monstrous, imperfect, corrupt, vncertaine, vile, wic­ked, filthy, inconsiderate, diseased, malicious, enuious, and good for nothing? and who is hée that loueth himselfe so ill, but will shunne, flie and abhorre these froward and waspish s [...]s, these yrkesome troubles, these choaking peares, these desperate poysonings, these backbitings and railings, and these discontentments and loathsome fashions, these re­pinings, grunting and grumblings, these plagues and cros­ses, these catterwawling outcries, these odde shifts, deuises, [Page] and villainies, these disgraces and base iniuries, these scorne­full disdaines, these continuall casting of him in the teeth most spitefully, with 1598. such pestilent trickes more? Surely I thinke not any but such as be starke staring mad.

But let vs search this infectious botch and corrupt vlcer, more déeper, and letting passe these aforesaid gréeuous afflicti­ons (as they are most greeuous indéed) there is no doubt but we shall find, that he that is married, is inflicted with far worse plagues then these are: because that the Husband must be either rich or poore, if he be poore, he is then so melancholie and so much discontented, as he can neuer haue comfort, nor be merrie with her: if he be rich and well to liue, shee then groweth so insolent and high minded, as she makes no more account of him then of an ordinarie man.

Next, she must be either faire and well fauoured, or else foule and deformed: if she be this last, first thou art tormen­ted with her loathsomenesse euery time thou lookest vpon her; & then commonly such vgly bugges as she is, are by na­ture in loue with euery one they see: amongst which, shee al­waies findeth some one licorish fellow or other, that wil take paines to hunt in thine owne parke, leauing the hornes of the deare for a remembrance to be thy fées, for thy gentle good will and kindnesse: but if she be faire, she then groweth to be vaine, caprichious, and fantastical, and will not sticke to giue [...]ut that she is liked, and sought for by euery gallant: and shée that is a marke at which euery one shooteth, listen too one, but one man or another wil hit the same: for if long courting, if dutifull seruice, or double viligent attendance cannot ob­taine her, yet perhaps, propernes of personage will do i [...]: and if that cannot preu [...]e, out of doubt, either money, fine qua­lities, valour of armes; swéete whispering praiers, inchaunt­ments, subtill deuises, or willing forcements, will win her at the last: all which are meanes, by which diuers men diuersly studie to bring their purpose vnto their long desired end.

[Page]But say that amongst some hundred thousands, there is by great chance some one, who rather through defect of na­ture, then for any respect of vertue, preserueth with much a­do her honor, chaste and vntainted, yet for all this, shalt thou haue much adoo with her, and perhaps more then with the o­ther: for such as these are, presupposing, they not onely doo that which is their duties, but rather much more then they ought, and that they worke as it were miracles, will (for­soothe) haue vs to be wonderfullie beholding vnto them for the same, looking that we should sacrifice vnto them with all dutious deuotion, and that as new Goddesses, we should ex­toll, praise, admire, and adore them.

And trulie I must néeds say, that if there be any such that liue thus chastely, shee is to be held as a wonder, séeing her nature coueteth rather to bee still in the middest of the Bordellos and brothel-houses, and there being, to spend her time night and day with one infamous or incestious beastly villaine or other. And not to talke of this age in which wee now liue in, let but the olde world speake in this matter of Pasiphae Queane, I would say Quéene of Candie: of Simira­mis, Quéene of Soria: of Messalina, wife to Claudius Caesar the Emperor: of Faustina, daughter to an Emperor, and wife vnto a Philosopher, & Emperor of Maria, married to Gueius Pompey: of Metella, spouse vnto Lucius that Noble Romane of Olimpia, mother to Alexander the great: and of Cleopatra Quéene of Aegipt, with infinites of such other Bridewell stuffe: all which, because they found themselues in that place of estate and dignitie, as they thought they were not subiect neither vnto the danger of death, neither vnto any regard of their honors, followed so much the brutish appetite of their inordinate and insatiable lust, as some of them, not beeing content with mankind, would néeds put in practise to enioy the detested companie of most loathsome, deformed, and foure footed beasts.

Againe, say the chance to be ignorant, sottish, or [Page] craftie and learned, if the first, why then she will go gossip­ping vp and downe, reuealing and bewraying, not onely what hath happened in priuate betwixt thy selfe and her, but any thing els whatsoeuer besides thou hast done in any other company: amongst which, it is impossible but that in processe of time, some such things may chaunce to haue fallen out, as had bene far better in respect of the reputation & honor of you both, to haue bene stil concealed, then made manifest abroad vnto the whole world. And if thou happen on the other, thou art in as bad a taking: for she counteth thée but a cocks comb, thou being compared vnto her selfe: Thou art a good simple foole, and no better with her: she will teache thée how to be­haue thy selfe as if thou wert a foole: and how to speake, as if thou wert an Asse: and in the ende thou shalt growe to be a common laughing stocke for euery bodie: for she will neuer obey thée, nor stand in any awe of thée, nor any way do thée any honour or dutie.

So likewise, either her owne mother is liuing, or not, and if thine be dead, then shalt thou finde thy selfe to be in a shrewde peck of troubles: for then hast thou no bodie to teach her how to gouerne thy house and familie, to learne her how to conuerse amongst her equalls: Thou hast none fit to ac­company her, nor any with whom thou maist trust her in thy absence, or when she shall be abroad. But if she haue a mo­ther, and thou none, then is it farre worse for thée, for she wil alwaies be haunting thée, like vnto a Ghoast, pearing and prying into thy dealings like a subtil spie: and neuer will she giue ouer yalping and bawling, finding one fault or another still with thée, saying: My daughter prospereth not, I know not what the reason is of the same, but she looketh euery day worse and worse: I think I promise you, she taketh thought, and that it is because you doo not loue her as you should and ought to doo: you are too blame (sonne) I tell you plainly that you are: and therfore I will haue her home vnto mine owne house, to sée if I can cheare her better: for here you cause her [Page] to foyle too much, and make her ouer labour her selfe, she hath not bene vsed vnto this hard kinde of life, that she hath not: you must let her goe abroad when shee pleaseth to take the freshe aire, you must make much of her, and see that shee want nothing, for I knowe her nature well enough by mine owne, shee is as good and as louing a Childe as e­uer Woman bare, a faire word getteth any thing at her handes, but if you vse her a little vn [...]indly, tis a hundred vnto one, that you kill her: and therefore it is great shame for you, that you make not more account of her then you doo.

Neither as this enough, nor hath shee then done, but shee turnes towardes her daughter, to whome in steede of re­membring and putting her in minde of the dutie which eue­ry married wife oweth vnto her husbande [...] sheé will per­swade her, and make her beleeue that shee ought to be halfe maister with her husband: and therefore if shee her wife, shee will seeke to please and to content her owne selfe, and not thee: and that such are helde and reputed but for Cock­nies and foolish Women, that suffer themselues to be ru­led by theyr madde headed husbands, telling her (that if he bid thee doo one thing) doo thou (my G [...]rle) another: If hée saith I, doo thou say no: If he bid thee go to such a place, go thou to another place: If hée will thée to weare such a fashi­oned garment, weare thou a quite contrary one to his bid­ding: If he commaund thée to staie at such a time at home, be sure at that houre to goe abroad, and so crosse him still: If he be angrie, fall thou a chiding: If he exclaime, crie thou out straight: If hee curseth, doo thou blaspheme: And to bee briefe, yeelde not an inche vnto him: once get the masterie of him, and I warrant thée (my Wench) it is thine owne for euer after.

For I my selfe haue found the experience, and sée the same daily in other Women, that to holde their tongues, and to suffer and beare what theyr hairebraine Husbands say [Page] and do, is the only cause that maketh them to be vsed so bad­ly, and villainously by them: whereas contrariwise, I finde that there is none of vs liue so merrily and more at hearts ease, then suche as stand stoutly to their tacklings, resist as carelesse, and make least account of their husbands. And this is the godly lessons she learneth vnto her pretie and to­wardly daughter.

Now if graue mothers themselues giue such ghoast­ly counsell vnto theyr forwarde Children, what shall wée thinke of these Launderers, of these common Gossips, of these counterfayt puritane Dames, and such like homely stuffe as vse to haunt vnto euerie house, and by that meanes cunningly insinuate and créepe into the fauour of our wiues and mistresses?

Let any man but consider within himselfe throughly of the matter, and hée shall quickly finde into what daunger he bringeth himselfe, that giueth leaue and libertie vnto such light huswiues, to haue egresse and regresse into his house, suffering them to haue daily accesse thither.

But, doo but once restraine these filthie Baggages from thy doore, and forbid them any more frée enterance into the same, (Lord) howe thy Wife will then take on, she will swell lyke a Toade, sweare like a Cutpursse, and braue thée to thy face like a Smythfield Russian: affirming shée is vtterly disgraced and discredited, disparaged, and scandalized: and shée will take the matter so hotely, and so highly in the nose, as for a while shée will neyther speake nor answere vnto thée, as if shée were growne dumbe and deafe on the suddaine.

Besides, as I sayde before of thée, so say I of thy Wife, that shée must bee either riche or poore, both which are passing badde: for if shée bee a Begger, and thou not verie riche, then must you both smart for the same: rubbing out in the Worlde moste miserablie, and won­derfull hardly: And if shée bee riche, and thou poore, [Page] she will then make thée starke deafe, with her continuall din and noise, making an open proclamation like a common Cri­er, that she hath made Iacke a Gentleman, and hath drawne Dunne out of the mire: that she hath brought thée out of thy lowsie ragges, into courtly silkes▪ and that thou haddest died like a begger vnder a stall, had it not bene for her full bags.

Againe, she will be either prodigall, or couetous (for their Nature knoweth no golden meane): and if she be miserable, thy whole familie smarteth for it: and they wanting, thou canst not any way haue any thing in good order: besides, thou shalt be continually disquieted, being forced to call for euerie small triflle thou lackest. And if she be pordigall, she wil squan­der and vainly cast away in one day, more good prouision, then would serue thy house a whole yeare: flattering euerie one of thy seruants, at thy Table and elsewhere, only to win them to be her creatures, and to bee at her commaund: and euery straunger that commeth to eate with thée, will she vse as kindly in this sort, giuing to this huswife bread, to that gos­sop wine: and to that she Pandresse, corn: to this man shirts, to that man bands and ruffes: and to an other, handkerchers or purses, or such like ioyes as these.

In like sort, her humour must be either too too merry and ouer impudent and bold, or else too too squeamish coyish, and disdainfull. If it be of the first sort, it will make thée suspect all will not go well. And the other (out of all doubt) will doo what shall be ill indéed: either she wil haue gossipping in thine own house, vnto thy great disgrace or hinderance, or else she will go a gadding where feasts and Velias be vsed abroad: and if the one doth dislike thée, I know thou canst not be but discon­ted with the other. For among diuers other things, which euerie wise man noteth as a prognostication or token of the behauiour of a lasciuious and light huswife, he counteth the often running abroad, and the resorting from one house vnto another, not to be the least, which marke is so certaine and infallible, as Saint Paul saith, he maketh no doubt to set the [Page] same downe as an effect that followeth all such loose widows as haue violated and broken their faith, vowed vnto the con­trary not long before.

Moreouer, thy wife must either hate thée or loue thée, imagine which of these thou wilt, for as the one will soone kill thée, so the other will as quickly be reaue thée of thy life Phaedra louing, caused Hippolitus to die. And Clytemnestra hating, wrought the destruction of Agamemnon her Hus­band.

Shée, must be either a Widowe or a Maide, the elder of which, will haue the customes and the fashions of her first husband to stand (as it were for a lawe) vnto him whom she new marrieth: and the younger knoweth not how to carrie her selfe any way in good order, and so oftentimes through this defect, she shameth her selfe, her friendes, and her hus­band.

To be briefe, they will be either barren or fruitfull: and hap, what hap can of these twaine, nothing can happen but ill vnto thée: séeing that if she be a barren Doe (leauing apart to set downe that that happeneth for the most part, by reason of their vnholsom complexions, alwaies subiect to one loath­some disease or another) thou art depriued of that conclusion thou didst hope for, of the helpe thou didst assure thy selfe of, and of the stay thou diddest beléeue thou hadst prouided and prepared to bee a reliefe vnto thy weake and drouping olde age: besides that, to thy vnspeakeable griefe, thou seest a strange heire to enioy thine own goods: yea and some­times thy mortall enemy to succéede thée, whilest thou be­holdest most plainly and as it were in a Glasse, the very lowe waine, and vtter downfall of thy whole linage and stocke: thine owne name and thine auncient House, with the me­morie and remembrance of all thy Predecessors and thy last selfe, to be extirped and extinguished in thine owne death for euer. But say thou haue children, then is there no plague, hell, nor Purgatorie, that is comparable, either in qualitie or [Page] quantitie, like vnto thine. For all such troubles, griefes, passions, bitternesse, and sowre incombrances which we haue heretofore shewed, that Man can bee plagued withall, by reason of want of issue, are but pastimes, sportes, plea­sures and delights, in respect of this: because that one procée­deth from an intrinsicall, a straunge, and only one cause, or occasion, but this is deriued and commeth from many: for many children may we haue by our owne selues, which are our owne flesh and blood, and the verie Quintisence of our substantiall loue (as I may say) towards them.

And to come to the purpose (letting passe that whilest they lie as Infants in their Cradles, or as litle Children runne vp and downe the stréetes, continuall conceits come into our heads, and daily feares of some notable mischaunce or other that may happen vnto them, either that the Nurse is care­lesse of them, and so they come to a mischiefe, or else by rea­son of their excéeding charges in the bringing of them vp, the troublesome noyse they still kéepe, crying and bawling day and night) no sooner are they commen to yeares of discreti­on, but if they bee Maides, (and thou a right carefull father for them) thou neuer commest home againe without suspiti­on or feare, that one or other, either will steale secretly in vn­to them, or hath alreadie scraped and gotten some too too fami­liar acquaintance with them, thou being not ignorant how easily such Natures as theirs be, are soone intreated, and how with faire words, they are brought a bed oftentimes in fooles paradise: their héeles being so short, as they catch such shrewde falles, as they can scarce bee ridde of the swelling that commeth of the same, in fortie wéekes after.

These bee the guawing corsiues, that eate the verie heart of a right carefull Father as I called thée euen now: and I vse this tearme vnto thée, onely to the disgrace of some certaine Fathers, dwelling héere in our Countrey, who only are but méere shadowes of the same: béeing of so frée and franche a minde, as they cannot onely brooke [Page] that their Daughters should reuell and passe theyr time merrily all the liue long day, walking and rouing abroad in the fieldes with theyr louing seruants and swéete hearts, and in the night goe running vp and downe like a compa­ny of wilde Buckes, séeking good companie at other neigh­bours houses.

But they themselues, euen in theyr owne houses, giue them leaue and libertie to daunce vndecent and shamefull Daunces, and to haue secret conference in priuate and suspitious places with whome they list.

And as I may say of these Fathers, so are there as badde Mothers, who being left widowes by their deare husbands, and Stewardes of mountaines of wealth, for theyr owne good, and to the aduancement of their Children, not only spende vainly and prodigally their owne, but also that which is bequeathed vnto their poore Orphanes, growing in their olde yeares into such miserie and want, as they become litle better then Palliardes vnto theyr owne Daughters, and so vtterly vndoo themselues and theyr Children too, being a most vnconscionable and vnchristianlike part, and not to bee suffered in a godly Common-wealth, séeing Saint Paule himselfe testifieth and pronounceth, that person to be worse then an Infidell, that taketh not care to prouide for his familie and children.

But leauing such vnnaturall and barbarous mothers, to liue in this miserable estate as they most iustly deserue, with their poore children, who being vtterly ouerthrowne through such parents meanes, their innocencie and forced necessitie to lead these shamefull liues, crying out for reuenge vnto the Protector of all such abused poore Creatures, I will come againe vnto the former carefull parents of whome I spake before.

And put the case as I said but now, it be the good fortune of thy Daughters, that thou canst neuer take them trip­ping in any fault, by reason that other be appointed to watch [Page] to sée thée safe, and to sée the coast be alwaies cleare: yet shalt thou neuer be frée from some one grief or another, onely if it were but for feare of scandalous reports, of badde and mali­cious tongues, in whose power it consisteth to make the world beléeue, that, that most chaste Quéene of Carthage, was but an arrant strumpet: and contrariwise, that that most impudent and adulterous Penelope, was to be counted and held for a most rare example and patterne of singular and excéeding chastitie.

But now thy daughters being commen vnto yeares of mariage, it gréeues thée that none demādeth them for wiues, and when they be demanded, thou art as sorrowfull, because perchance thou hast not wherewithall to giue them dowries. But say they may be married, and that thou hast money to giue vnto their husbands with them, yet hast thou brought them to be but slaues vnto others, which is no smal corsie vn­to thée: for being maried, they are no better then seruants vn­to them. Neither is that mans fortune better y ^t hath sonnes only, then he that hath all daughters, but rather in my con­ceit worse, by reason that men are more accounted of then women: and that a greater expectation is hoped of them, then of the other: and being put abroad into the world, they there­fore are subiect to more mischances thē the other by ods. The farther they are off from thée, the more they still do run in thy mind lest all should not be well with them. If they take any iourney, why thou then in thought doest ride with them for company, alwaies fearing least some théefe or other shuld rob or kil them. If they be Marchants & vse to trafficke amongst strangers for marchandise, thou still art with them, doubting either least they spend beyond all gods forbid as they say, or els y ^t they may be ouerreached in making of their bargaines. If they venter on the seas, thou likewise hoysest vp the sailes of the winds of thy thoughts, lest their ship by tempest should runne vpon some rocke, least Pirates should seize on them, or least they should be drowned in the bottomlesse gulfe. [Page] If they liue ciuelly, as schollers in the Uniuersitie, yet art thou carefull for them: the hard life they leade there, the sit­ting vp late at their bookes, and the ouermuch studying to di­stemper their braines, thou thinkest will too much trouble them. Againe, thou doubtest they haue none to attend on them whilest they are in health: being sicke, that they shall be forsaken of euerie one: that they haue no acquaintance but such as hates them, nor any friend to defend, aduise, and to counsell them for the best. If they be Martialistes, and fol­low the warres, the danger they are in to be slaine abroade, taketh away thine owne life from thée at home. If they liue with thée idlely in thine owne house, then shalt thou neuer be quiet, neuer shall sléepe enter thine eyes, neither shall thy meate at any time do thée good. For one while thou art pen­siue to sée how they run to Lauernes and Ordinaries, play­ing away their money and their thrift togither: and an other while thou art perplext, whē thou hearest of some villainie or outrage which they haue offered vnto one man or other: now they séeke to raise scandals and slaunderous reports of some honest familie, whereby they are brought into trouble: and then againe, they fal into the profunditie of the french disease, and that doth most of all disease thée.

Besides, they wil fall a quarrelling and making of fraies, and that will afflict thée: and then shalt thou heare they are committed to prison, or wounded mortally, and that will sore gall thée: within a while after, thou shalt heare (may be) that they themselues are abused, discredited and disgraced, and that stets and chafes thée: or for some hainous offence are ba­nished their countrey, and that killes thée. And to conclude, because they fall sicke and die, and then thou louest them so dearely, as thou beginnest to despaire, running as it were out of thy right wits, whereby thou offendest both God, thy selfe, and nature.

So as he that hath children, there is not a hinderance, but he hath it: not a trouble, but he is tired withall: not a [Page] griefe, but he is vexed withall, not a burthen, but he is sup­pressed withall, and not a torment but he is tormented with the same.

There is no sorrow, but he is acquainted with it: no misfortune, but he is afflicted with all: no daunger, but hée is drowned in it: no annoyance, but he féeleth it: no feare, but he is scourged with it: no crosse, but he beares it: no corsie, but he tries it: no mischance, but moues him: no heart-brerking, but burnes him: no disaster, but distempers him: no passion, but pincheth him: no anguish, but doth oppresse him: no miserie, but doth molest him: and to be bréefe, no plague but doth pu­nish him.

And therefore I conclude with a certaine anncient and graue wise man, that to haue no children, is a great good vnknowne, and perhaps the very greatest which hapneth vnto any man, whilst he liueth.

So as if we should graunt, that for some other causes we ought to marrie, yet for this one onely occasion are they to be hated, and to be shunned of euery one of vs, in séeing they are the causes of so many millions of euils, which they bring forth into the world against, vs by bringing forth such vnfortunate children vnto vs.

But say, that neither for those of their children, neither for the discommodities and troubles, which both through the one and the other we beare and suffer, we should not abhorre and detest this subtill sex of deceitfull euill, yet ought we so to do, were it but onely for that they depriue vs of our owne swéete naturall fréedome and most pleasing libertie, which as the Lawyers say (whose knowledge is not without the grounds of reason) we ought to prefere before our proper liues, and so true and apparent is it, that they robbe from vs the same, as it should be but labour lost to proue it by Picus Mirandula, he affirming, that husbands no otherwise owe their bodies vnto their wiues, then the soule doth it selfe vnto God: or by Saint Paule, affirming our Wiues to be [Page] mistresses ouer our bodies, and not we our selues. So that it were more superfluous and vaine to bring in our senses for proofe of the same, when euery one that is so muffled and yoaked, féeleth after a certaine manner, that his hands are tied, and his féete bound: so as if a mans going bee taken away, I thinke hee can stand but with little ease.

He that will not beléeue this, is as bad as a pettie He­reticke: if he but call to minde the picture of matrimo­nie it selfe as the most wise Egyptians drewe the same, one while painting it as man that had both his handes and his féete manacled togither, an other while repre­senting it with such a plaine fashioned yoake as you tie horned Oxen with all: which doubtlesse is a most mani­fest imprese or signe of bondage, slauerie, and continuall ser­uile drudging.

Besides, is not that which we call Honour, the chiefe and principall of all externall good things? No doubt it is. Why then by all reason we ought to conserue and preserue the same more then our owne libertie and liues. Now he that shall (except for the inward vertues of the minde) venter as it were vpon a Mumchaunce with a false paire of Dice, both the one and the other: is not hee worthie to be quoted for a foole? I know euery one will say he is.

And shall it not then be worse then grosse foolerie, and selfe wild madnesse it selfe, for any man to commit the trust and custodie of his honor vnto a woman, worse then a weak vessell of brittle Glasse, who with euerie little touch is so short héeld, as she presently falleth and breaketh? And so doth he whatsoeuer he be that entreth into this intricate Maze of mariage, after the custome, or rather to say more rightly, after the sottish ignorance of this doting age, which hath placed the Honour and the infamie of Man in the power of the dishonestie, and blacke swanlike chastitie [Page] of his wife, as if the vertue and vice of others should preuaile more, and bée of more power in others, then in our owne selues.

Let vs not then entertaine these venomous serpents in our bosomes, for as long as we kéep what is our owne with­in our owne selues, we shall not be in danger of loosing the same: the exceeding greatnesse of which euill, how mightie it is, wee may gather from hence, that the Almightie God himselfe placeth it in Deuteronomie, amongst the cursings which hee allotteth vnto the transgressors of his comaunde­ments.

To conclude, if this which is now our disputation, that is, whether it be fit to take a wife or no? was heretofore a question, which so much troubled the Gentils, that although (almost for what small cause soeuer, they might be deuorced from them) they were doubtfull still what to do, and could ne­uer as yet resolue vpon what to determine: why should it not be a cleare and resolute case with vs not to marrie, vnto whom it is not permitted, for all their excéeding and gréeuous faultes they shall daily, and that most wilfully commit, to rid them away from vs, as long as we shall liue.

But oh immortall God, if it be a matter so plainely pro­ued, both by the counselles, reasons and experience of the wisest and best men that euer liued amongst vs, their drift and meaning herein being none other, then to perswade vs for to withdraw our selues from such lettes as hinder vs from all humane felicitie, by shunning this sorrie go merrie daunce of married mans round: how much more ought we the rather to do the same, being inuited hereunto by the ex­ample and perswasion of such as haue bene the choise vessels and elect oracles of the thrice sacred & holy Ghost, whose in­tentions haue béene onely to dehort and perswade vs from those that steale vs away, entice vs from that which is diuine and eternall. [Page] Let vs heare Salamon, who by the gift of reuelation from aboue, knew all the causes, beings, & natures of euery thing, and from whose stocke it pleased Christ our blessed Sauiour to descend; who speaking of a Woman, saith, that he found her more bitter then death it selfe, that she is the occasion Man rebelleth against God, and counselleth vs not to liue or to conuerse with her, because as from garments Mothes doo procéed: so doth the iniustice of man from her, which iniustice (saith he) is yet far better then the best workes that that iniu­rious sexe can doo.

Let vs reade Marke and Mathew the Euangelistes, where Christ being demaunded if it were lawfull for one to repudiat and forsake his wife for any occasion whatsoeuer, and he answering no, except it were for adulterie, (which al­so is vnderstood onely by the separation of the bedde) and by this you shall finde, that from hence the Apostles gathe­red and concluded, that it was best not to marrie at all.

Let vs looke into Saint Luke, and we shall likewise sée our Sauiour himselfe, animating men to learne and to relin­quish these wiues, we shall heare him say, that we must néeds as it were hate them, and that otherwise we cannot followe him, neither rightly enioy him, for we find, that he that had taken a wife could not come vnto the holy supper, where that good man with other his guests attended for him: I say to that spirituall supper, most glorious and blessed, vnto which God from the beginning inuiteth and ordaineth (as much as in him lyeth) euerie one to ioyne in generall.

And to this effect let vs heare Paule to the Corinthians, where he will say, that it is not good to touch a woman, and he will perswade such as haue neuer bene married, and wi­dowers that haue bene wedded, to stay and liue ashe then did at that time, that is, without a wife, which he himself had had once. If the text of Ignatius who liued in his time, was not corrupt and falsified, he will aduise such as haue none, not to take any at all: and those that are married, he will tell [Page] them that he pitieth them, because that first they endure most bitter stormes and troubles, and then they become too too carefull, and ouerpensiue for worldlie goods, not séeking after any thing so much, as how to please their wiues: where­as the same Apostle addeth, that such as are vnmarried giue their mindes onely vnto heauenly matters, en­deauouring most studiously and carefully how to please God.

Let vs meditate and call to mind, the reuelation written by that secretarie of God, Saint Iohn, and we shall find in the same, that not any of those hundred fortie foure thousand which sung new praises, knew euer any woman, and that none but such immaculate and vndefiled Innocents could say the like.

Let vs come backe againe vnto that celestiall cryer Esay the Prophet, and we shall find, that hee that liueth a Batche­ler, God promiseth to him, a name in his house, and a farre better and higher place then vnto him that shall bee mar­ried.

Let vs come vnto Saint Augustine, where he entreateth of the vnequalitie and proportion of merrits, ment by Christ, in the numbers of thirtie, sixtie, and a hundred: and vndoub­tedly, he will affirme, that in these greater numbers, he is comprehended that doth not marrie: and in the first and smal­lest, are contained such as be married.

Let vs search in Saint Ierome, who besides that, he in­terpreteth the exposition of these numbers, after this maner: he moreouer auerreth this, that so much difference is there to go the nearest way vnto heauen, betwéene him that hath a wife, and him that hath none, as there is betwéene sinning and dooing of good workes: applying the first vnto the vnma­ried, and the last vnto those that haue wiues. Likewise hée will say, that the woman is the fountaine and originall of all euill, the swift way to all wickednes, the sting vncurable of a scorpion: and to be briefe, a generation most detestable and [Page] hatefull. But let vs a litle come backe againe vnto Origen, and we shal find, that he defineth her to be the head, or rather beginning of sin, the weapons of the diuell, the expulsion out of Paradise, the mother of all transgressions, and the one­ly distinction of the law. Tertullian calleth her the entrance into Hell, the first bringer in of the forbidden fruite, the brea­ker of the law diuine, the ouerthrow of man, whom Sathan himself durst not be bold to tempt. Chrisostome writeth, that she is the enemie to all vertuous friendship, a plague incura­ble, abad necessarie euill, a naturall and ordinarie kinde of temptation, a sought for calamitie, a domesticall danger, a delightfull detriment and hurt: and so following on with such bad titles as these, in sequence, he reckoneth vp a huge rabble of them, amounting to the number of 600. at the least, going far beyond Aluarus Pelagius, who gaue ouer as being tired with setting downe thrée hundred of the same.

Epiphanius exclayming against them openly before the people, declareth how rightly our first graund-father Adam, discouered the conformities of their natures, with that of the Serpent, in taking the first of that sex, Eua [...] because this word EVA, so written, signifieth (after the Hebrew language, a woman: but adding before the same an H. (as an aspiration) it then signifieth a Serpent. Ciprian hath written whole vo­lumes against this pestilent sex. And Gregorius Nasianzenus concludeth, that a bad thing is a Dragon, more worse then the venomous Aspis: but the malice of a woman (saith he) ex­céedeth and far surpasseth both the one and the other. But these damned heresies (for now I come to the place where I first left) did not they at the beginning, procéed, & had they not their first increasing and growing throgh the meanes of wo­men? No doubt they had. Behold Simon Maigus, who foy­sted in his erronious blasphemies, through the helpe of an in­famous Courtezan, called Helena. Nicholas of Antioch, he pre­uailed with his poysonous opinions, by reason of a pestilent thraue of vngodly women, which he drew and carried vp and downe with him. [Page] Martius the Stoick, and Cardonius, before they entred into Rome, sent a woman as their precussor, or forerunner, to worke the peoples mindes vnto their wicked purposes and perswasions. Apelles the Hereticque, did nothing without the consent of Philomela.

Montanus, through the power of Prisca, and Maxilla, two Noble and rich women, first with golde and then with false doctrine, corrupted many Churches.

Arrius that notable pernitious Priest of Alexandria, vsed the authoritie of the sister of his prince, to deceiue the world with­all. Lucilla with her wealth, assisted Donatus that Arch Here­ticque, to infect Affrica. In Spaine, Agape vndid and vtterly o­uerthrew Elpidius. Polemnius in a certaine place is aduised, that if euer he ment to haue his sonne Chrisantus, renounce his Christian faith, he then should giue him a wife, as a temp­tresse vnto him. And at this day I pray you who maintaineth and of late hath maintained so many kind of religions as are in Germanie, and in other places therabouts, but only the bu­sie he aded women of the said countries? What should I say more, if y ^• wife of Adam himself framed out of his blessed side, placed as then in the most delectable garden of all delightfull pleasures that might be, retaining as then the innocencie gi­uen vnto her, and enioying the celestiall influences, serued for no other vse then for the diuels instrument, to make both him and vs to be throwne headlong into hell fire: shall not then our wicked wiues, who are conceiued throgh concupiscence, borne in sin, dwelling in a deceitfull world, accursed of God and by the law, be worse then diuels themselues vnto vs, and as it were stumbling blocks to hinder vs frō returning once more back againe vnto heauen, our allotted countrey. But if they were not so bad and dangerous creatures, as is here set downe, how then cōmeth it to passe, that women are counted to be the very liuely tokens & badges of sin, as Cirillus & Ori­gen haue set them down to be? Why would the diuine proui­dence haue so wroght, y ^• not any one almost of y ^• holiest Iewes [Page] should bring foorth or beget any of them? and why like­wise woulde the same haue tollerated that Salfaat, the father of onely women should die in sinne? How should they come to be meant by the Cabalists, to bee that badde part of our selues that alwaies lyeth in wayt to withstand and suppresse that which is the most reasonable in vs? Why should the lawes of Moyses, as also those of the Romanes, forbid and take exceptions against the wills they made?

Why did Cato commaund Husbandmen that they should not admit them to be present at their vowes and sacrifices, and that they should not so much as sée the solemnizing of the same? Why should Hercules, the Hieroglificall Tipe and Fi­gure of the Reasonable Power, driue them away, and exclude them from out his Temples? Why at the Institution of the Passe▪ ouer or feast of Easter, would God binde and tie the Israelites to eate rather the Male Lambe, then the Female? For what reason should Saint Paul haue giuen charge that they be silent and husht in the Churches? Why should he for­bid them to take vpon them to instruct or teach any? Why haue diuers holie men procured and sought to hinder them that they cannot enter into their Monasteries? Why was it that after one of them by a particular Dispensation comming into that Monasterie of the Carthusian Monkes in Pauia, they all followed after her with a wispe of strawe burning in their hands, as if it were to purge and make cleane the infec­tion, that such as shée might leaue behinde them in the aire it it selfe thereabouts? And to conclude, why haue so many Popes prohibited and straightly forbidden them entrance in­to some certaine particular and most deuout places in Rome and elsewhere, but only because they are so bad?

It resteth then, that women are most pernitious and ill, and which is worse, are like still (so) to continue. And therfore most honourable Audience (or rather my Noble Lords and Maisters) for whose good I sticke not, nor make any account to fall flatly out, and to be at deadly hatred with all Women [Page] kinde, I, as one resolute and resolued, conclude, that it is best for such of you as be Bachelers, to continue Celibes stil. Quasi celestem vitam agentes, and such as are married, I pray and beseech God most hartely, and desire him euen from the bot­tome of my bowels, and very inward of my soule, to giue you that most needfull gift of patience whilst you are so plagued: and for his great mercies sake, either (soone) to mend them, or quickly to end them. And as for such of you as haue bin trou­bled with these stinging waspes and incurable diseases (worse then Nolime Tangere) but now through speciall grace from aboue, are rid from them (being as it were neare come out of S. Patrickes purgatory, into S. Peters Paradise) with you, I, as wel-willer of your great happinesse, congratulate and re­ioyce & participate with you for your most blessed deliuerance out of that irkesome dungion of Litle Ease, and from that ser­uile slauerie, worse then that the miserable I sraelites sustai­ned vnder the tortering Egyptians intollerable thraldome and bondage.

And yet for all this, néeds must I say, that this shape of women, do bring, and vnder their apparel doth descend (som­times) more then super humane and angelicall natures, not alone different and exempt from al such defects before rehear­sed, but also of such excellent perfection and more then rare ex­cellencie, of so great bountie, and so worthy valor and vertue, as they bring far more beatitudes and blessings (both present and to come) vnto such men, whom they shall so much vouch­safe themselues to marry withall) then the before mentioned others, do accumulate & heape vpon their husbands, plagues and troubles. Yet must I tell you, that such are as sildom séen as black Swans, or as the péerlesse Phenix: of which sort, I must confesse two only are most famous & renowned throgh­out the world. Of which, the one for a [...]irgine and Maiden Quéen, is the most excellent & vertuous Princesse Elizabeth, the admirable Quéene of England: and the other, for a wife, though now a Widow, Loisa, Count Vadomous daughter, [Page] wedded vnto the late French King, Henry, the third of that name. Whom because I cannot worthily enough commend, I will with reuerent wonder in silence admire: vnto whose bewtious vertues, and vertuous bewties, I haue bound my selfe one whole day to display some part of the same: for on the sodain, vnprouided, and without aduise, are not matters of so high a Nature as these, to be intreated and handled. And therefore I will here cease: yet not cease to wish, that as they may still continue fortunate and glorious in this worlde, so they may be tryumphant and blessed in the world to come.