A MOVZELL FOR MELASTOMVS, The Cynicall Bayter of, and foule mouthed Barker against EVAHS SEX.

Or an Apologeticall Answere to that Irreligious and Illiterate Pamphlet made by Io. Sw. and by him Intituled, The Arraignement of Women.

By Rachel Speght.


Answer a foole according to his foolishnesse, lest he bee wise in his owne conceit.


Printed by Nicholas Okes for Thomas Archer, and are to be sold at his shop in Popes­head-Pa [...]ce. 1617.

To all vertuous Ladies Honou­rable or Worshipfull, and to all other of Heuahs sex fearing God, and leuing their iust reputation, grace and peace through Christ, to eternall glory.

IT was the similie of that wise and learned Lactantius, that if fire, though but with a small sparke kindled, bee not at the first quenched, it may worke great mischiefe and dammage: So likewise may the scandals and defamations of the malevolent in time proue pernitious, if they bee not nipt in the head at their first appea­rance. The consideration of this (right Honou­rable and Worshipfull Ladies) hath incited me (though yong, and the vnworthiest of thou­sands) to encounter with a furious enemy to our sexe, least if his vniust imputations should con­tinue without answere, he might insult and ac­count himselfe a victor; and by such a conceit deale, as Historiographers report the viper to doe, who in the Winter time doth vomit forth her poyson, and in the spring time sucketh the same vp againe, which becommeth twise as [Page] deadly as the former: And this our pestiferous enemy, by thinking to prouide a more deadly poyson for women, then already he hath foa­med forth, may euaporate, by an addition vnto his former illeterate Pamphlet (intituled The Arraignement of Women) a more contagious ob­trectation then he hath already done, and in­deed hath threatned to doe. Secondly, if it should have had free passage without any an­swere at all (seeing that Tacere is, quasi consen­tire) the vulgar ignorant might haue beleeued his Diabolicall infamies to be infallible truths, not to bee infringed; whereas now they may plainely perceiue them to bee but the scumme of Heathenish braines, or a building raised without a foundation (at least from sacred Scripture) which the winde of Gods truth must needs cast downe to the ground. A third reason why I haue aduentured to fling this stone at vaunting Goliah is, to comfort the mindes of all Heuahs sex, both rich and poore, learned and vnlearned, with this Antidote, that if the feare of God reside in their hearts, mau­gre all aduersaries, they are highly esteemed and accounted of in the eies of their gracious Redeemer, so that they need not feare the darts of enuy or obtrectators: For shame and dis­grace (saith Aristotle) is the end of them that shoote such poysoned shafts. Worthy there­fore of imitation is that example of Seneca, who when he was told that a certaine man did [Page] exclaime and raile against him, made this milde answere; Some dogs barke more vpon custome then curstnesse; and some speake euill of others, not that the defamed deserue it, but because through custome and corruption of their hearts they cannot speake well of any. This I alleage as a paradigmatical patterne for all women, noble & ignoble to follow, that they be not enflamed with choler against this our enraged aduersarie, but patiently consider of him according to the portraiture which he hath drawne of himselfe, his Writings being the very embleme of a monster.

This my briefe Apologie (Right Honoura­ble and Worshipfull) did I enterprise, not as thinking my selfe more fit then others to vnder­take such a taske, but as one, who not percei­uing any of our Sex to enter the Lists of en­countring with this our grand enemy among men, I being out of all feare, because armed with the truth, which though often blamed, yet can neuer be shamed, and the Word of Gods Spirit, together with the example of vertues Pupils for a Buckler, did no whit dread to com­bate with our said malevolent aduersarie. And if in so doing I shall bee censured by the iudici­ous to haue the victorie, and shall haue giuen content vnto the wronged, I haue both hit the marke whereat I aymed, and obtained that prize which I desired. But if Zoilus shall adiudge me presumptuous in Dedicating this my Chiro­graph [Page] vnto personages of so high ranke; both because of my insufficiency in literature and tendernesse in yeares: I thus Apologize for my selfe; that seeing the Bayter of Women hath ope­ned his mouth against noble as well as ignoble, against the rich as well as the poore; therefore meete it is that they should be ioynt spectators of this encounter: And withall in regard of my imperfection both in learning and age, I need so much the more to impetrate patronage from some of power to sheild mee from the biting wrongs of Momus, who oftentimes setteth a rankling tooth into the sides of truth. Where­fore I being of Decius his mind, who deemed himselfe safe vnder the shield of Caesar, haue pre­sumed to shelter my selfe vnder the wings of you (Honourable personages) against the per­secuting heate of this fierie and furious Dra­gon; desiring that you would be pleased, not to looke so much ad opus, as ad animum: And so not doubting of the fauourable acceptance and censure of all vertuously affected, I rest

Your Honours and Worships Humbly at commandement.
Rachel Speght.
I f Reason had but curb'd thy witlesse will,
O r feare of God restrain'd thy rauing quill,
S uch venime fowle thou would'st haue blusht to spue,
E xcept that Grace haue bidden thee adue:
P rewesse disdaines to wrastle with the weake,
H eathenish affected, care not what they speake.
S educer of the vulgar sort of men,
W as Sathan crept into thy filthie Pen,
E nflaming thee with such infernall smoake,
T hat (if thou had'st thy will) should women choake?
N efarious fiends thy sence heerein deluded,
A nd from thee all humanitie excluded,
M onster of men, worthie no other name,
For that thou did'st assay our Sex to shame.

Faults escaped in this Impression.

Page 1. lin. 12. in the Preface for roaring reade roauing.

page 4. line 17. for Ironica reade Ironia.

page 7. line 19. for not touch reade not to touch.

page 11 line 20. for Meriam reade Miriam.

page 21. line 13. for tongs reade tongues.

page 32. line 21. for adulterous reade idolatrous.

page 33. line 20. for Arganox reade Organon.

¶ Not vnto the veriest Ideot that euer set Pen to Paper, but to the Cynicall Bayter of Women, or metamorphosed Misogunes, Ioseph Swetnam.

FRom standing water, which soon putrifies, can no good fish be expected; for it pro­duceth no other creatures but those that are vene­mous or noisome, as snakes, adders, and such like. Sem­blably, no better streame can we looke, should issue from your idle corrupt braine, then that whereto the ruffe of your fury (to vse your owne words) hath moued you to open the sluce. In which excrement of your roaring cogitations you haue vsed such irregularities touching con­cordance, and obserued so disordered a me­thode, as I doubt not to tel you, that a very Ac­cidence Schollar would haue quite put you downe in both. You appeare heerein not vn­like that Painter, who seriously indeuouring to [Page] pourtray Cupids Bowe, forgot the String: for you beeing greedie to botch vp your mingle mangle inuectiue against Women, haue not therein obserued, in many places, so much as as Grammer sense. But the empriest Barrell makes the lowdest sound; and so we wil account of you.

Many propositions haue you framed, which (as you thinke) make much against Women, but if one would make a Logicall assumption, the conclusion would be flat against your owne Sex. Your dealing wants so much discretion, that I doubt whether to bestow so good a name as the Dunce vpon you: but Minority bids me keepe within my bounds; and therefore I onlie say vnto you, that your corrupt Heart and rai­ling Tongue, hath made you a fit scribe for the Diuell.

In that you haue termed your virulent foame, the Beare-bayting of Women, you haue plaine­ly displayed your owne disposition to be Cyni­call, in that there appeares no other Dogge or Bull, to bayte them, but your selfe. Good had it beene for you to haue put on that Muzzell, which Saint Iames would haue all Christians to weare; Speake not euill one of another: and thenIames 4. 11. had you not seemed so like the Serpent Porphi­rus, as now you doe; which, though full of deadly poyson, yet being toothlesse, hurteth none so much as himselfe. For you hauing gone beyond the limits not of Humanitie alone, but [Page] of Christianitie, haue done greater harme vnto your owne soule, then vnto women, as may plainely appeare. First, in dishonoring of God by palpable blasphemy, wresting and peruer­ting euerie place of Scripture, that you haue al­leadged; which by the testimony of Saint Peter, 1. Pet. 3. 16. is to the destruction of them that so doe. Se­condly, it appeares by your disparaging of, and opprobrious speeches against that excellent worke of Gods hands, which in his great loue he perfected for the comfort of man. Thirdly, and lastly, by this your hodge-podge of heathe­nish Sentences, Similies, and Examples, you haue set forth your selfe in your right colours, vnto the view of the world: and I doubt not but the Iudicious will account of you according to your demerit: As for the Vulgar sort, which haue no more learning then you haue shewed in your Booke, it is likely they will applaud you for your paines.

As for your Bugge-beare or aduice vnto Wo­men, that whatsoeuer they doe thinke of your Worke, they should conceale it, lest in finding fault, they bewray their galled backes to the world; in which you allude to that Prouerbe, Rubbe a galled borse, and he will kicke: Vnto it I answere by way of Apologie, that though eue­rie galled horse, being touched, doth kicke; yet euery one that kickes, is not galled: so that you might as well haue said, that because burnt folks dread the fire, therfore none feare fire but those [Page] that are burnt, as made that illiterate conclusi­on which you haue absurdly inferred.

In your Title Leafe, you arraigne none but lewd, idle, froward and vnconstant women, but in the Sequele (through defect of memorie as it seemeth) forgetting that you had made a di­stinction of good from badde, condemning all in generall, you aduise men to beware of, and not to match with any of these sixe sorts of wo­men, viz. Good and Badde, Faire and Foule, Rich and Poore: But this doctrine of Diuells Saint Paul foreseeing would be broached in the latter1. Tim. 4. 3. times, giues warning of.

There also you promise a Commendation of wise, vertuous, and honest women, when as in the subsequent, the worst words, and filthiest Epithites that you can deuise, you bestow on them in generall, excepting no sort of Women. Heerein may you be likened vnto a man, which vpon the doore of a scuruie house sets this Su­perscription, Heere is a very faire house to be let: whereas the doore being opened, it is no bet­ter then a dogge-hole and darke dungeon.

Further, if your owne words betrue, that you wrote with your hand, but not with your heart, then are you an hypocrite in Print: but it is rather to be thought that your Pen was the bewrayer of the abundance of your minde, and that this was but a little morter to dawbe vp a­gayne the wall, which you intended to breake downe.

[Page]The reuenge of your rayling Worke wee leaue to Him, who hath appropriated venge­ance vnto himselfe, whose Pen-man hath in­cluded Raylers in the Catalogue of them, that shall not inherite Gods Kingdome, and your selfe vnto the mercie of that iust Iudge, who is able to saue and to destroy.

Your vndeserued friend,

In praise of the Author and her Worke.

IF little Dauid that for Israels sake,
esteemed neyther life nor limbe too deare,
In that he did aduenture without dread,
to cast at him, whom all the hoste did feare,
A stone, which brought Goliah to the ground,
Obtain'd applause with Songs and Timbrels sound.
Then let another young encombatant
receiue applause, and thankes, as well as hee:
For with an enemie to Women kinde,
she hath encountred, as each wight may see:
And with the fruit of her industrious toyle,
To this Goliah she hath giuen the foyle.
Admire her much I may, both for her age,
and this her Mouzell for a blacke-mouth'd wight,
But praise her, and her worke, to that desert,
which vnto them belongs of equall right
I cannot; onely this I say, and end,
Shee is vnto her Sex a faithfull friend.
IF he that for his Countrie doth expose
himselfe vnto the furie of his foe,
Doth merite praise and due respect of those,
for whom he did that perill vndergoe:
Then let the Author of this Monzell true
Receiue the like, of right it is her due.
For she to shield her Sex from Slaunders Dart,
and from inuective obtrectation,
Hath ventured by force of Learnings Art,
(in which she hath had education)
To combate with him, which doth shame his Sex,
By offring feeble women to perplex.
PRaise is a debt, which doth of due belong
To those, that take the path of Vertues trace,
Meating their wayes and workes by Reasons rule,
Hauing their hearts so lightned with Gods grace,
That willllingly they would not him offend,
But holily their liues beginne and end.
Of such a Pupill vnto Pietie
As is describ'd, I doe intend to speake,
A Virgin young, and of such tender age,
As for encounter may be deemd too weake,
Shee hauing not as yet seene twenty yeares,
Though in her carriage older she appeares.
Her wit and learning in this present Worke,
More praise doth merit, then my quill can write:
Her magnanimitie deserues applaua',
In ventring with a fierie foe to fight:
And now in fine, what shall I further say?
But that she beares the triumph quite away.

A Mouzell for Melastomus the Cynicall Bayter of, and foule­mouthed Barker against EVAHS Sex.

PROVERBS 18. 22.‘He that findeth a wife, findeth a good thing, and receiueth fauour of the Lord.’

IF lawfull it bee to compare the Potter with his Clay, or the Architect with the Edifice; then may I, in some sort, resemble that loue of God towards man, in crea­ting woman, vnto the affectionate care of Abra­ham for his sonne Isaac, who that hee might not take to wife one of the daughters of the Canaa­nites, Gen. 24. 4. did prouide him one of his owne kindred.

[Page 2]Almighty God, who is rich in mercie, hauingFphe. 2 4. made all things of nothing, and created man in his owne image: that is, (as the Apostle ex­pounds it) In wisedome, righteousnesse and true Col. 3 30. holinesse; making him Lord ouer all: to auoideEphe. 4. 24. that solitatie condition that hee was then in, hauing none to commerce or conuerse withall but dumbe creatures, it seemed good vnto the Lord, that as of euery creature hee had made male and female, and man onely being alone without mate, so likewise to forme an helpe meete for him. Adam for this cause being castGen. 2. 20. into a heauy sleepe, God extracting a rib from his side, thereof made, or built, Woman; shewing thereby, that man was as an vnperfect building afore woman was made; and bringing her vnto Adam, vnited and married them to­gether.

Thus the resplendent loue of God toward man appeared, in taking care to prouide him an helper before hee saw his owne want, and in prouiding him such an helper as should bee meete for him. Soueraignety had hee ouer all creatures, and they were all seruiceable vnto him; but yet afore woman was formed, there was not a meete helpe found for Adam, MansGen. 2. 20. worthinesse not meriting this great fauour at Gods hands, but his mercie onely mouing him therevnto: I may vse those words which the Iewes vttered when they saw Christ weepe for Lazarus, Behold how hee loued him: Behold, andIohn 11. 36. [Page 3] that with good regard, Gods loue; yea his great loue, which from the beginning hee hath borne vnto man: which, as it appeares in all things; so next, his loue in Christ Iesus apparantly in this; that for mans sake, that hee might not be an vnite, when all other creatures were for pro­creation duall, hee created woman to bee a so­lace vnto him, to participate of his sorrowes, partake of his pleasures, and as a good yoke­fellow beare part of his burthen. Of the excel­lencie1. Cor. 11. 9. of this Structure, I meane of Women, whose foundation and original of creation, was Gods loue, do I intend to dilate.

Of Womans Excellency, with the causes of her creation, and of the sympathie which ought to be in man and wife each toward other.

THE worke of Creation being finished, this approbation thereof was giuen by GodGen. 1. 31. himselfe, That All was very good: If All, then Woman, who, excepting man, is the most excel­lent creature vnder the Canopie of heauen. But if it be obiected by any.

First, that woman, though created good,1 Obiect. yet by giuing eare to Sathans temptations, brought death & misery vpon all her posterity.

Secondly, That Adam was not deceiued, but 2 Obiect. that the woman was deceiued, and was in the 1. Tim. 2. 14. transgression.

[Page 4]Thirdly, that Saint Paul saith, It were good for 3 Obiect. a man not to touch a woman. 1. Cor. 7. 1.

Fourthly, and lastly, that of Salomon, who4 Obiect. seemes to speake against all of our sex; I haue found one man of a thousand, but a woman among Eccles. 7. 30. them all haue I not found, whereof in it due place.

To the first of these obiections I answere; that1 Obiect. an­swered. Sathan first assailed the woman, because where the hedge is lowest, most easie it is to get ouer, and she being the weaker vessell was with more facility to be seduced: Like as a Cristall glasse sooner receiues a cracke then a strong stone pot. Yet we shall finde the offence of Adam and Eue almost to paralell: For as an ambitious desire of being made like vnto God, was the motiue which caused her to eate, so likewise was it his; as may plainely appeare by that Ironica, Behold, man is become as one of vs: Not that heeGen. 3. 22. was so indeed; but heereby his desire to attaine a greater perfection then God had giuen him, was reproued. Woman sinned, it is true, by her infidelitie in not beleeuing the Word of God, but giuing credite to Sathans faire pro­mises, that shee should not die; but so did theGen. 3 4. man too: And if Adam had not approoued of that deed which Eue had done, and beene willing to treade the steps which she had gone, hee being her Head would haue reproued her, and haue made the commandement a bit to re­straine him from breaking his Makers Iniuncti­on: [Page 5] For if a man burne his hand in the fire, the bellowes that blowed the fire are not to be bla­med, but himselfe rather, for not being care­full to auoyde the danger: Yet if the bellowes had not blowed, the fire had not burnt; no more is woman simply to bee condemned for mans transgression: for by the free will, which before his fall hee enioyed, hee might haue a­uoyded, and beene free from beeing burnt, or singed with that fire which was kindled by Sathan, and blowne by Eue. It therefore ser­ued not his turne a whit, afterwardes to say, The woman which thou gauest mee, gaue mee of the tree, and I did eate: Genesis 3. 12. For a penalty was infli­cted vpon him, as well as on the woman, the punishment of her transgression being particu­lar to her owne fex, and to none but the female kinde: but for the sinne of man the whole earth was cursed. And he being better able, then the woman, to haue resisted temptation, becauseGenesis 3. 17. the stronger vessell, was first called to account, to shew, that to whom much is giuen, of them much is required; and that he who was the so­ueraigne of all creatures visible, should haue yeelded greatest obedience to God.

True it is (as is already confessed) that wo­man first sinned, yet finde wee no mention of spirituall nakednesse till man had sinned: then it is said, Their eyes were opened, the eies of theirGenesis 3. 7. mind and conscience; and then perceiued they themselues naked, that is, not onely bereft of [Page 6] that integritie, which they originally had, but felt the rebellion & disobedience of their mem­bers in the disordered motions of their now corrupt nature, which made them for shame to couer their nakednesse: then (and not afore) is it said that they saw it, as if sinne were imper­fect, and vnable to bring a depriuation of a bles­sing receiued, or death on all mankind, till man (in whom lay the actiue power of generation) had transgressed. The offence therefore of A­dam and Eue is by Saint Austin thus distingui­shed, the man sinned against God and himselfe, the woman against God, her selfe, and her husband: yet in her giuing of the fruit to eate had she no ma­licious intent towardes him, but did therein shew a desire to make her husband partaker of that happinesse, which she thought by their ea­ting they should both haue enioyed. This her giuing Adam of that sawce, wherewith Sathan had serued her, whose sowrenesse afore he had eaten, she did not perceiue, was that, which made her sinne to exceede his: wherefore, that she might not of him, who ought to honour1 Pet. 3. 7. her, be abhorred, the first promise that was made in Paradise, God makes to woman, that by her Seede should the Serpents head be bro­ken:Genesis 3. 15. whereupon Adam calles her Heuah, life, that as the woman had beene an occasion of his sinne, so should woman bring foorth the Sauiour from sinne, which was in the fullnesse of time accomplished; by which was manife­sted, [Page 7] that he is a Sauiour of beleeuing women,Galat. 4 4. no lesse then of men, that so the blame of sinne may not be imputed to his creature, which is good; but to the will by which Eue sinned, and yet by Christs assuming the shape of man was it declared, that his mercie was equiualent to both Sexes; so that by Herods blessed Seed (as Saint Paul affirmes) it is brought to passe, thatGalat. 3. 28. male and female are all one in Christ Iesus.

To the second obiection I answer, That the2 Obiection an­swered. Apostle doth not heereby exempt man from sinne, but onely giueth to vnderstand, that the woman was the primaric transgressour; and not the man, but that man was not at all decei­ued, was farre from his meaning: for he after­ward expresly saith, that as in Adam all die, so 1 Cor. 15. 22. in Christ shall all be made aliue.

For the third obiection, It is good for a man 3 Obiection an­swered. not touch a woman: The Apostle makes it not a positiue prohibition, but speakes it onelie be­cause of the Corinths present necessitie, who were then persecuted by the enemies of the1 Cor. 7. Church, for which cause, and no other, hee saith, Art thou loosed from a wife? seeke not a wife: meaning whilst the time of these perturbations should continue in their heate; but if thou art bound, seeke not to be loosed: if thou marriest, thou sinnest not, only increasest thy care: for the mar­ried careth, for the things of this world, And I wish that you were without care, that yee might cleaue fast vnto the Lord without separation: For [Page 8] the time remaineth, that they which haue wiues be as though they had none: for the persecuters shall depriue you of them, eyther by imprisonment, banishment, or death; so that manifest it is, that the Apostle doth not heereby forbid marriage, but onely aduiseth the Corinths to forbeare a while, till God in mercie should curbe the fu­ry of their aduersaries. For (as Eusebius writeth) Paul was afterward married himselfe, the which is very probable, being that interrogatiuely he saith, Haue we not power to leade about a wife, be­ing 1. Corint. 9. 5. a sister, as well as the rest of the Apostles, and as the brethren of the Lord and Cephas?

The fourth and last obiection, is that of Sa­lomon, 4 Obiect an­swered. I haue found one man among a thousand, but a woman among them all haue I not found: forEccles. 7. 30. answere of which, if we looke into the storie of his life, wee shall finde therein a Commentary vpon this enigmaticall Sentence included: for it is there said, that Salomon had seuen hundred wiues, and three hundred concubines, which number connexed make one thousand. These1 King. 11. 3. women turning his heart away from being per­fect with the Lord his God, sufficient cause had hee to say, that among the said thousand women found he not one vpright. Hee saithPagnine. not, that among a thousand women neuer any man found one worthy of commendation, but speakes in the first person singularly, I haue not found, meaning in his owne experience: for this assertion is to be holden a part of the confession [Page 9] of his former follies, and no otherwise, his re­pentance being the intended drift of Ecclesia­stes.

Thus hauing (by Gods assistance) remoued those stones, whereat some haue stumbled, o­thers broken their shinnes, I will proceede to­ward the period of my intended taske, which is, to decipher the excellency of women: of whose Creation I will, for orders sake obserue; First, the efficient cause, which was God; Secondly, the materiall cause, or that whereof shee was made; Thirdly, the formall cause, or fashion, and proportion of her feature; Fourthly and lastly, the finall cause, the end or purpose for which she was made. To beginne with the first.

The efficient cause of womans creation, was Iehouah the Eternall; the truth of which is ma­nifest in Moses his narration of the sixe dayesGenesis 1. 28. workes; where he saith, God created them male and female: And Dauid exhorting all the earth to sing vnto the Lord; meaning, by a Metoni­mie, earth, all creatures that liue on the earth, of what nation or Sex soeuer, giues this reason, For the Lord hath made vs. That worke then canPsal. 100. 3. not chuse but be good, yea very good, which is wrought by so excellent a workeman as the Lord: for he being a glorious Creator, must needes effect a worthie creature. Bitter water can not proceede from a pleasant sweete foun­taine, nor bad worke from that workman whichPsal. 100. 4. is perfectly good, & in proprietie, none but he.Math. 19. 17.

[Page 10]Secondly, the materi [...]ll cause, or matter whereof woman was made, was of a refined mould, if I may so speake: for man was created of the dust of the earth, but woman was madeGenesis 2. 7. of a part of man, after that he was a liuing soule: yet was shee not produced from Adams foote, to be his too low inferiour; nor from his head to be his superiour, but from his side, neare his heart, to be his equall; that where he is Lord, she may be Lady: and therefore saith God con­cerning man and woman iointly, Let them rule Genesis 1. 26. ouer the fish of the Sea, and ouer the foules of the Heauen, and ouer euery beast that moueth vpon the earth: By which words, he makes their autho­rity equall, and all creatures to be in subiection vnto them both. This being rightly conside­red, doth teach men to make such account of their wiues, as Adam did of Eue, This is bone of Genesis 2. 23. my bone, and flesh of my flesh: As also, that they neyther doe or wish any more hurt vnto them, then vnto their owne bodies: for men ought to loue their wiues as themselues, because heeEphes. 5. 28. that loues his wife, loues himselfe: And neuer man hated his owne flesh (which the woman is) vnlesse a monster in nature.

Thirdly, the formall cause, fashion, and pro­portion of woman was excellent: For she was neyther like the beasts of the earth, foules of the ayre, fishes of the Sea, or any other infe­riour creature, but Man was the onely obiect, which she did resemble. For as God gaue man [Page 11] a lofty countenance, that hee might looke vp toward Heauen, so did he likewise giue vnto woman. And as the temperature of mans bo­dy is excellent, so is womans. For whereas o­ther Creatures, by reason of their grosse hu­mours, haue excrements for their habite, as foules, their feathers, beasts, their haire, fishes, their scales, man and woman onely, haue theirGen. 1. 26. skinne cleare and smoothe. And (that more is) in the Image of God were they both created; yea and to be briefe, all the parts of their bo­dies, both externall and internall, were corre­spondent and meete each for other.

Fourthly and lastly, the finall cause, or end, for which woman was made, was to glorifie God, and to be a collaterall companion for man to glorifie God, in vsing her bodie, and all the parts, powers, and faculties thereof, as instruments for his honour: As with her voiceExod. 15. 20. to sound foorth his prayses, like Meriam, and the rest of her company; with her tongue not to vtter words of strife, but to giue good coun­cell vnto her husband, the which hee must not despise. For Abraham was bidden to giue eareGenesis 21. 12 to Sarah his wife. Pilate was willed by his wife not to haue anie hand in the condemning of CHRIST; and a sinne it was in him, that heeMath. 27. 19. listned not to her: Leah and Rachel councelled Iaacob to do according to the word of the Lord:Genesis 31. 16 and the Shunamite put her husband in mind of harbouring the Prophet Elisha: her hands shold2 Kings 4. 9. [Page 12] be open according to her abilitie, in contribu­ting towards Gods seruice, and distressed ser­uants, like to that poore widdow, which cast two mites into the Treasurie; and as Marie Luke 8. Magdalen, Susanna, and Ioanne the wife of He­rods Steward, with many other, which of their substance ministred vnto CHRIST. Her heart should be a receptacle for Gods Word, like Mary that treasured vp the sayings of CHRISTLuke 1. 51. in her heart. Her feete should be swift in go­ing to seeke the Lord in his Sanctuarie, as Ma­rie Magdalen made haste to seeke CHRIST at his Sepulchre. Finally, no power externall orIohn 20. 1. internall ought woman to keep idle, but to im­ploy it in some seruice of GOD, to the glo­rie of her Creator, and comfort of her owne soule.

The other end for which woman was made, was to be a Companion and helper for man; and if she must be an helper, and but an helper, then are those husbands to be blamed, which lay the whole burthen of domesticall affaires and maintenance on the shoulders of their wiues. For, as yoake-fellowes they are to suftayne part of ech others cares, griefs, and calamities: But as if two Oxen be put in one yoke, the one being bigger then the other, the greater beares most weight; so the Husband being the stronger vessell is to beare a greater burthen then his wife; And therefore the Lord said to Adam, In the sweate of thy face shalt thou eate thy bread, Gen. 3. 19. [Page 13] till thou returne to the dust. And Saint Paul saith, That he that prouideth not for his houshold is 1. Tim. 5. 8. worse then an Infidel. Nature hath taught sense­lesse creatures to helpe one another; as the Male Pigeon, when his Hen is weary with sit­ting on her egges, and comes off from them, supplies her place, that in her absence they may receiue no harme, vntill such time as she is ful­ly refreshed. Of small Birds the Cocke alwaies helpes his Hen to build her nest; and while she sits vpon her egges, he flies abroad to get meat for her, who cannot then prouide any for her selfe. The crowing Cockrell helpes his Hen to defend her Chickens from perill, and will in­danger himselfe to saue her and them from harme. Seeing then that these vnreasonable creatures, by the instinct of nature, beare such affection each to other, that without any grudge, they willingly, according to their kind, helpe one another, I may reason à minore ad maius, that much more should man and wo­man, which are reasonable creatures, be helpers each to other in all things lawfull, they hauing the Law of God to guide them, his Word to bee a Lanthorne vnto their feete, and a Light vnto their pathes, by which they are excited to a farre more mutuall participation of each others burthen, then other creatures. So that neither the wife may say to her husband, nor the husband vnto his wife, I haue no need of thee, no more then the members of the body may [Page 14] so say each to other, betweene whom there is1. Cor. 12. 21. such a sympathie, that if one member suffer, all suffer with it: Therefore though God bade Abraham forsake his Countrey and Kindred, yet he bade him not forsake his wife, who being Flesh of his flesh, and bone of his bone, was to bee copartner with him of whatsoeuer did betide him, whether ioy or sorrow. Wherefore Salo­mon saith, Woe to him that is alone; for whenEccles 4. 10. thoughts of discomfort, troubles of this world, and feare of dangers do possesse him, he wants a companion to lift him vp from the pit of per­plexitie, into which hee is fallen: for a goodEccles. 4. 10. wife, saith Plautus, is the wealth of the minde, and the welfare of the heart; and therefore a meete associate for her husband; And Woman, saith Paul, is the glorie of the man. 1. Cor. 11. 7.

Marriage is a merri-age, and this worlds Pa­radise, where there is mutuall loue. Our blessed Sauiour vouchsafed to honour a marriage with the first miracle that he wrought, vnto whichIohn 2. miracle matrimoniall estate may not vnfitly bee resembled: For as Christ turned water into wine, a farre more excellent liquor; which, as the Psalmist saith, Makes glad the heart of man; Psal, 104. 15. So the single man is by marriage changed from a Batchelour to a Husband, a farre more excel­lent title: from a solitarie life vnto a ioyfull v­nion and coniunction, with such a creature as God hath made meete for man, for whom none was meete till she was made. The enioying of [Page 15] this great blessing made Pericles more vnwilling to part from his wife, then to die for his Coun­trie; And Antonius Pius to poure forth that pa­theticall exclamation against death, for depri­uing him of his deerely beloued wife, O cruell hard-hearted death in bereauing mee of her whom I esteemed more then my owne life! A vertuous Prou. 12. 4. woman, saith Salomon, is the Crowne of her hus­band; By which metaphor hee sheweth both the excellencie of such a wife, and what account her husband is to make of her: For a King doth not trample his Crowne vnder his feete, but highly esteemes of it, gently handles it, and carefully laies it vp, as the euidence of his Kingdome; and therefore when Dauid destroy­ed Rabbah hee tooke off the Crowne from their1. Chron. 20. 2. Kings head: So husbands should not account their wiues as their vassals, but as those that are heires together of the grace of life, and with1. Pet. 3. 7. all lenitie and milde perswasions set their feete in the right way, if they happen to tread awry, bearing with their infirmities, as Elkanah did1. Sam. 1. 17. with his wiues barrennesse.

The Kingdome of God is compared vntoMath. 22. the marriage of a Kings sonne: Iohn calleth theReu. 19. 7. coniunction of Christ and his Chosen, a Marri­age: And not few, but many times, doth our blessed Sauiour in the Canticles, set forth his vnspeakeable loue towards his Church vnder the title of an Husband reioycing with his Wife; and often vouchsafeth to call her his [Page 16] Sister and Spouse, by which is shewed that with God is no respect of persons, Nations, orRom. 2. 11. Sexes: For whosoeuer, whether it be man or woman, that doth beleeue in the Lord Iesus, such shall bee saued. And if Gods loue euen fromIohn 3. 18. the beginning, had not beene as great toward woman as to man, then would hee not haue pre­serued from the deluge of the old world as ma­ny women as men; nor would Christ after his Resurrection haue appeared vnto a woman first of all other, had it not beene to declare there­by, that the benefites of his death and resurre­ction, are as auaileable, by beleefe, for women as for men; for hee indifferently died for the one sex as well as the other: Yet a truth vngainesay­able1. Cor. 11. 3. is it, that the Man is the Womans Head; by which title yet of Supremacie, no authoritie hath hee giuen him to domineere, or basely command and imploy his wife, as a seruant; but hereby is he taught the duties which hee oweth vnto her: For as the head of a man is the imagi­ner and contriuer of proiects profitable for the safety of his whole body; so the Husband must protect and defend his Wife from iniuries: For he is her Head, as Christ is the Head of his Church, Ephe. 5. 23. which hee entirely loueth, and for which hee gaue his very life; the decrest thing any manIob 2. 4. hath in this world; Greater loue then this hath no Iohn 15. 13. man, when he bestoweth his life for his friend, saith our Sauiour: This president passeth all other patternes, it requireth great benignity, [Page 17] and enioyneth an extraordinary affection, For men must loue their wiues, euen as Christ loued his Church. Secondly, as the Head doth not iarre or contend with the members, which being ma­ny, as the Apostle saith, yet make but one bodie; no1. Cor. 12. 20. more must the husband with the wife, but ex­pelling all bitternesse and cruelty hee must liueCol. 3. 19. with her louingly, and religiously, honouring her as the weaker vessell. Thirdly, and lastly, as1. Pet. 3. 7. hee is her Head, hee must, by instruction, bring her to the knowledge of her Creator, that so she may be a fit stone for the Lords building.1. Cor. 14. 35. Women for this end must haue an especiall care to set their affections vpon such as are able to teach them, that as they grow in yeares, they may grow in grace, and in the knowledge of Christ 1. Pet. 3. 18. Iesus our Lord.

Thus if men would remember the duties they are to performe in being heads, some would not stand a tip-toe as they doe, thinking themselues Lords & Rulers, and account euery omission of performing whatsoeuer they com­mand, whether lawfull or not, to be matter of great disparagement, and indignity done them; whereas they should consider, that women are enioyned to submit themselues vnto their hus­bands no otherwaies then as to the Lord; so thatEphes 5. from hence, for man, ariseth a lesson not to bee forgotten, that as the Lord commandeth no­thing to be done, but that which is right and good, no more must the husband; for if a wife [Page 18] fulfill the euill command of her husband, shee obeies him as a tempter, as Saphira did Ananias. Actes 5. 2. But least I should seeme too partiall in praysing women so much as I haue (though no more then warrant from Scripture doth allow) I adde to the premises, that I say not, all women are vertuous, for then they should be more excel­lent then men, sith of Adams sonnes there was Cain as well as Abel, and of Noahs, Cham as well as Sem; so that of men as of women, there are two sorts, namely, good and bad, which in Mathew the fiue and twenty chapter, are com­prehended vnder the name of Sheepe and Goats. And if women were not sinfull, then should they not need a Sauiour: but the Virgin Mary a patterne of piety, reioyced in God her Sauiour: Luke 1. 47. Ergo, she was a sinner. In the Reuelation the Church is called the Spouse of Christ; and in Zachariah, wickednesse is called a woman, toZach. 5. 7. shew that of women there are both godly and vngodly: For Christ would not Purge his Floore if there were not Chaffe among the Wheate; nor should gold neede to bee fined, if among it there were no drosse. But farre be it from any one, to condemne the righteous with the wic­ked,Gen. 18. 25. or good women with the bad (as the Bay­ter of women doth:) For though there are some scabbed sheepe in a Flocke, we must not there­fore conclude all the rest to bee mangie: And though some men, through excesse, abuse Gods creatures, wee must not imagine that all men [Page 19] are Gluttons; the which wee may with as good reason do, as condemne all women in generall, for the offences of some particulars. Of the good sort is it that I haue in this booke spoken, and so would I that all that reade it should so vnderstand me: for if otherwise I had done, I should haue incurred that woe, which by the Prophet Isaiah is pronounced against them that speake well of euill, and shouldEsay 5. 20. haue instified the wicked, which Prou. 17. 15. thing is abhominable to the Lord.

The Epilogue or vpshut of the premises.

GReat was the vnthankefulnesse of Pharaohs Butler vnto Ioseph; for though hee had done him a great pleasure, of which theGen. 40. 23. Butler promised requitall, yet was hee quite forgotten of him: But farre greater is the ingra­titude of those men toward God, that dare pre­sume to speake and exclaime against Woman, whom God did create for mans comfort. What greater discredit can redound to a workeman, then to haue the man, for whom hee hath made it, say, it is naught? or what greater discurte­sie can be offered to one, that bestoweth a gift, then to haue the receiuer giue out, that hee cares not for it: For he needes it not? And what greater ingratitude can bee shewed vnto GOD then the opprobrious speeches and dis­gracefull inuectiues, which some diabolicall natures doe frame against women?

Ingratitude is, and alwayes hath beene ac­counted so odious a vice, that Cicero saith, If one doubt what name to giue a wicked man, let him call him an vngratefull person, and then hee hath said enough. It was so detected among the Per­sians, as that by a Law they prouided, that such should suffer death as felons, which prooued [Page] vnthankefull for any gift receiued. And Loue (saith the Apostle) is the fulfilling of the Lawe: Rom. 13. 10. But where Ingratitude is harbored, there Loue is banished. Let men therefore beware of all vnthankefulnesse, but especially of the superla­tiue ingratitude, that which is towards God, which is no way more palpably declared, then by the contemning of, and rayling against wo­men, which sinne, of some men (if to be ter­med men) no doubt but God will one day a­uenge, when they shall plainely perceiue, that it had been better for them to haue been borne dumbe and lame, then to haue vsed their tongs and hands, the one in repugning, the other in writing against Gods handie worke, their owne flesh, women I meane, whom God hath made equall with themselues in dignity, both tempo­rally and eternally, if they continue in the faith: which God for his mercie sake graunt they al­wayes may, to the glory of their Creator, and comfort of their owne soules, through Christ Amen.

To God onely wise be glorie now and for euer, AMEN.
Certaine QVAERES to …

Certaine QVAERES to the bayter of Women.

WITH CONFVTATION of some part of his Dia­bolicall Disci­pline.


Printed by N. O. for Thomas Archer, and are to be sold at his shop in Popes-head-Pallace. 1617.

To the Reader.

ALthough (curteous Reader) I am young in yeares, and more defectiue in know­ledge, that little smatter­ing in Learning which I haue obtained, being on­ly the fruit of such vacant houres, as I could spare from affaires befitting my Sex, yet am I not altogether ignorant of that Analogie which ought to be vsed in a li­terate Responsarie: But the Beare-bayting of Women, vnto which I haue framed my Apo­logeticall answere, beeing altogether without methode, irregular, without Grammaticall Concordance, and a promiscuous mingle mangle, it would admit no such order to bee obserued in the answering thereof, as a regu­lar Responsarie requireth.

Wherfore (gentle Reader) fauorably cōsider, that as that Painter is not to be held vnskilfull, which hauing a deformed Obiect, makes the like portraiture; no more am I iustly to be bla­med for my immethodicall Apologie, sith a­ny iudicious Reader may plainely see, that the Bayter of Women his pestiferous obtrectati­on is like a Taylers Cushion, that is botcht to­gether [Page] of shreddes, so that, were it not to preuent future infection with that venome, which he hath, and daily doth sweate out, I would haue beene loath to haue spent time so idlely, as to answere it at all: but a crooked pot-lid well enough fits a wrie neckt pot, an vnfashioned shooe a mis-shapen foote, and an illiterate answere an vnlearned irreligious pro­uocation. His absurdities therein contayned, are so many, that to answere them seuerally, were as friuolous a worke, as to make a Trappe for a Flea, and as tedious as the pursuite of an Arrow to an impotent man. Yet to preuent his hauing occasion to say, that I speake of ma­ny, but can instance none, I haue thought it meete to present a few of them to his view, as followeth, that if Follie haue taken roote in him, he may seeke to extirpate it, and to blush at the sight of that fruit, which he hath already brought foorth; a fruite I call it (not vnfitly I hope) because a Crabbe may so be termed, as well as a good Apple. Thus, not doubting of the fauour of well affected, and of their kinde acceptance of my indeuours, of which I de­sire not applaud, but approbation: I rest,

Your friend,

¶ The Preface vnto the Subseqnent.

WIth edged tooles (saith the old Prouerbe) it is ill spor­ting; but farre more dan­gerous: yea damnable is it to dally with Scripture,Hebr. 4. 12. the two-edged Sword of the Eternall: for so to doe is a breach of the third Commandement; and heIames 2. 10.that failes in one point, is guiltie of all. If the magnitude of this sinne had beene considered by the Bayter of Women, the lamentable, yet iust reward thereof, as of all other sinnes without repentance, would, if he had but a seruile feare, haue restrai­ned him from transgressing herein. But as one de­uoide of all true feare of Gods indignation against wilfull sinners (for as ignorance doth somewhat extenuate a fault, so doth knowledge much aggra­uate it) he hath made the exordium of his braine­sicke exhalation against women, to be a peruerting of a part of holy Writ; ex v [...]guibus leonem, iudge of this Lion by his pawe. For if the fore foot be mon­strous, doubtlesse the whole bodie is correspondent [Page] thereto. The Porch indeede is fowle, but hee that viewes the sequel, as I haue done, shall find a lay­stall of heathenish Assertions, Similies, and Exam­ples, illiterate composition, irreligious inuectiues, and (which is worst) impious blasphemies therein included, filthy rubbish, more fitte to be heaped vp by a Pagan, then one that beareth the name of a Christian.

But lest it should not onely be thought, but also said, that I finde fault where none is; or that I do ill to mislike the Worke, and not make the Author therewith acquainted, that if he please, hee may answer for himselfe: I thinke it not amisse to pro­pose some few Quaeres vnto the Bayter of Women, which I haue abstracted out of his infamous Booke, as himselfe confesseth it to be in his Epistle to Wo­men.

Certaine Quaeres to the Bayter of women, with confutation of some part of his Diabolicall Discipline.

IF it bee true, asse you af­firme, Pag. 2. line 26. That women will not giue thankes for a good turne.

I demand whether De­borah and Hannah were not women, who both of them sang hymnes of thankes­giuing vnto the Lord; the one for his mercy in granting her victory ouer Israels enemies, theIudg. 5. other for his fauourable giuing vnto her a son,1. Sam. 1. 11. & 2. 1. which she full oft and earnestly had desired?

And where-asse you say, Page 4. line 22. that a woman that hath a faire face, it is euer matched with a cruel heart, and her heauenly lookes with hellish thoughts: You therein shew your selfe a [Page 30] contradictor of Scriptures presidents: For A­bigail was a beautifull woman, and tender­hearted;1. Sam. 25. 3. 18. Rebekah was both faire of face andGen. 24. 16. 18. pittifull. Many examples seruing to confute your vniuersall rule might bee produced, but these are sufficient to dispell this your cloud of vntruth. As for your audacitie in iudging of womens thoughts, you thereby shew your selfe an vsurper against the King of heauer, the true knowledge of cogitations being appropriateMath. 12. 25. vnto him alone.

If your assertion, That a woman is better lost then found, better forsaken then taken (Page 5. line 4.) be to be credited, me thinkes, great pit­ty it is, that afore you were borne, there was none so wise as to counsell your father not to meddle with a woman, that hee might haue es­caped those troubles, which you affirme, that all married men are cumbred with, Page 2. line 20. As also that hee might not haue begotten such a monster in nature Asse your selfe, who (like the Priest which forgot he was Parish Clearke) defame and exclaime against women, as though your selfe had neuer had a mother, or you neuer beene a child.

You affirme (Page 10. line 18.) that for the loue of women, Dauid purchased the displeasure of his God: It had beene good that you had cited the place of story where you finde it, For I ne­uer yet in Scripture read, that the Almighty was displeased with Dauid for his loue to wo­men, [Page 31] but for his lust to Bathsheba, which after­ward brought forth his adulterous act, and his causing Vriah to be murthered.

In saying (Page 10. line. 25.) that Iobs wife 2. Sam. 11. counselled her husband to curse God, you miscon­ster the Text; for the true construction thereof will shew it to bee a Scarcasmus or Ironicall speech, and not an instigation to blasphemie.

Page 11. line 8. you count it Wonderfull to see the mad feates of women, for shee will now bee merry, then sad: but me thinkes it is farre more wonder-foole to haue one, that aduentures to make his Writing as publique as an In-keepers Signe, which hangs to the view of all passen­gers, to want Grammaticall Concordance in his said Writing, and ioyne together Women plurall, and shee singular, Asse you not onely in this place, but also in others haue done.

Albeit the Scripture verifieth, that God made woman and brought her to man; and thatGen 2. 22. a prudent wife commeth of the Lord: yet haueProu. 19. 14. you not feared blasphemously to say, that wo­men sprung from the diuell, Page 15. line 26. But being, as it seemes, defectiue in that where­of you haue much need (for mendacem oportet esse memorem) you suddainely after say, That women were created by God, and formed by nature, and theresore by policie and wisedome to be auoy­ded, Page 16. line 12. An impious conclusion to inferre, that because God created, therefore to be auoyded: Oh intollerable absurdity!

[Page 32] Men I say may liue without women, but women cannot liue without men, Page 14. line 18. If any Religious Author had thus affirmed, I should haue wondred, that vnto Satans suggestions he had so much subiected himselfe, as to crosse the Almighties prouidence and care for mans good, who positiuely said, It is not good for man Gen. 2. 18. to bee alone; But being that the sole testimony heereof in your owne dico, I maruell no whit at the errour, but heartily wish, that vnto all the vntruths you haue vttered in your infamous booke, you had subscribed your Dico, that none of them might bee adiudged truths: For men­dacis praemium est verbis eius non adhiberi fidem.

Page 17. line 5. you affirme, that Hosea was brought vnto Idolatrie by marrying with a lewd woman, which is as true as the sea burnes; and for proofe thereof you cite Hosea 1. in which chap­ter is no such matter to be found, it onely con­taining a declaration of the Lords anger a­gainst the adulterous Iewes, who had gone a whoring after other Gods, set forth in a pa­rable of an husband and an adulterous wife.

Page 19. Theodora a monstrous strumpet, La­via, Floria, and Lais, were three notable Curti­zans.

Was not that noble Citie of Troy, sacked and spoyled for the faire Helena? Page 21. Therefore stay not alone in the company of a woman, trusting to thy owne chastity, except thou bee more strong then Sampson, more wise then Salomon, or more [Page 33] holy then Dauid, for these, and many more haue beene ouercome by the sweete intisements of wo­men, Page 22.

I may as well say Barrabas was a murtherer,Luke 23. 19. Ioab killed Abuer and Amasa, and Pharaoh Ne­cho 2. Sam. 3. 27. slew Iosiab; therefore stay not alone in the2. Sam. 20 10. companie of a man, trusting to thy owne2. King 23. 29. strength, except thou bee stronger then Iosiah, and more valiant then Abner and Amasa, for these and many more haue beene murthered by men. The forme of argumentation is your owne, the which if you dislike, blame your selfe for proposing such a patterne, and blush at your owne folly, Quod te posse non facile crede: for it is an old saying, how true I know not, that blushing is a signe of grace.

Page 31. line 15. If God had not made women onely to bee a plague to man, hee would neuer haue called them necessarie euils. Albeit I haue not read Seaton or Ramus, nor so much as seene (though heard of) Aristotles Arganox, yet by that I haue seene and reade in compasse of my apprehension, I will aduenture to frame an ar­gument or two, to shew what danger, for this your blasphemy your are in.

To fasten a lie vpon God is blasphemy: But the Bayter of women fastens a lie vpon God: ergo, the Bayter is a blasphemer.

The Proposition, I trowe, none will gaine-say, the assumption I thus proue,

Whosoeuer affirmes God to haue called wo­men [Page 34] necessary euils, fastens a lie vpon God: For from the beginning of Genesis to the end of the Reuelation is no such instance to be found: But the Bayter affirmes God so to haue called wo­men, Ergo, the Bayter fastens a lie vpon God.

The reward according to Lave Diuine due vnto the Bayter of women.

Whosoeuer blasphemeth God, ought by his Law, to die; The Bayter of Women hath blasphe­med God, Ergo, he ought to die the death.

The Proposition is vpon record, Leuit. 24. 14. 16. The Assumption is formerly proued.

If thou marryest a still and a quiet woman, that will seeme to thee that thou ridest but an ambling horse to hell, but if with one that is froward and vnquiet, then thou wert as good ride a trotting horse to the diuell. Page 35. line 13.

If this your affirmation be true, then seemes it, that hell is the period of all married mens trauailes, and the center of their circumference. A man can but haue either a good wife or a bad; and if he haue the former, you say he doth but seeme to amble to hell; if the latter, he were as good trot to the diuell: But if married men ride, how trauaile Batchelours? surely, by your rule they must go on foote, because they want wiues; which (inclusiuely) you say are like hor­ses to carry their husbands to hell. Wherefore in my minde, it was not without mature consi­deration [Page 35] that you married in time, because it would be too irkesome for you to trauaile so te­dious a iourney on foote.

Now the fire is kindled, let vs burne this other faggot. Page 38. line 4.

Beware of making too great a fire, lest the surplussage of that fires effect which you inten­ded for others, singe your selfe.

Shee will make thee weare an Oxe feather in thy Cappe. Page 44. line 4.

If Oxen haue feathers, their haires more fit­ly may be so termed then their hornes.

Page 50. line 28. There is no ioy nor pleasure in this world which may be compared to Marriage, for if the husband be poore and in aduersitie, then hee beares but the one halfe of the griefe: and further­more, his wife will comfort him, with all the com­fortable meanes she can deuise.

Page 51. line 16. Many are the ioyes and sweete pleasures in Marriage, as in our children, &c.

Page 34. line 5. There are many troubles comes gallopping at the heeles of a woman. If thou wert a Seruant, or in bondage afore, yet when thou mar­riest, thy toyle is neuer the nearer ended, but e­uen then, and not before, thou changest thy golden life, which thou didst leade before (in respect of the married) for a droppe of hony, which quickely turnes to be as bitter as wormewood.

Page 53. line 19. The husband ought (in signe of loue) to impart his secrets and counsell vnto his wife, for many haue found much comfort and pro­fite [Page 36] by taking their wiues counsell; and if thou im­part any ill happe to thy wife, shee lighteneth thy griefe, either by comforting thee lousngly, or else, in bearing a part thereof patiently.

Page 41. line 12. If thou vnfouldest any thing of secret to a woman, the more thou chargest her to keepe it close, the more shee will seeme, as it were, with childe, till shee haue reuealed it.

It was the saying of a iudicious Writer, that whoso makes the fruit of his cogitations extant to the view of all men, should haue his worke to be as a well tuned Instrument, in all places according and agreeing, the which I am sure yours doth not: For how reconcile you those dissonant places aboue cited? or how make you a consonant diapason of those discords wan­ting harmony?

Page 34. line 19. You counsell all men, to shunne idlenesse, and yet the first words of your Epistle to Women are these, musing with my selfe being idle: Heerein you appeare, not vn­like vnto a Fencer, which teacheth another how to defend himselfe from enemies blowes, and suffers himselfe to be stricken without resi­stance: for you warne others, to eschew that dangerous vice, wherewith (by your owne con­fession) your selfe is stained.

Page 57. line 5. If thou like not my reasons to expell loue, then thou mayest trie Ouids Art, for be counsells those that feele this horrible heate to coole their flames with hearbes which are colde of [Page 37] nature as Rew, &c.

Albeit you doubt not but by some to be re­puted for a good Archer, yet heere you shot wide from the truth, in saying without contra­diction of Ouids errour, that Rew is of a cold nature: For most Physitions (if not all) both ancient and moderne, holde it to be hote and drie in the third degree: and experience will tell the vser thereof, that the temperature is hote, not colde. And though the sense of tast­ing, without further triall, doth repell this er­rour, I doubt not but in citing this prescripti­on, you haue verified the opinion of that philo­sopher, which said, That there are some, who thinke they speake wisest, and write most iudi­ciously, when they vnderstand not themselues.

But, vt opus ad finem perducam, sith I haue trode my vtmost intended steppe, though left one path vngone, I meane the Beare-bayting of Widdowes vnviewed, in that I am ignorant of their dispositions, accounting it a follie for me to talke of Robin-hood, as many doe, that neuer shot in his Bowe, I leaue the speculati­on (with approbation of their Beare-bayting) to those that regard neyther affabilitie nor hu­manitie, and wishing vnto euery such Miso­gunes, a Tiburne Tiffenie for curation of his swolne necke, which onely through a Cyni­call inclination will not indure the yoke of law­full Matrimony, I bid farewell.

F ret, fume or f [...]um [...]e at me who will, I care not,
I will thrust forth thy sting to hurt, and sp [...]re not:
N ow that the taske I vndertooke is ended,
I dread not any harme to me intended,
S ith iustly none therein I haue offended.

Page 7. line 7. for Herods reade He [...]s

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