THE EXCELLENCY of good women. The honour and estimation that belongeth unto them. The infallible marks whereby to know them. By BARNABY RICH soldier Servant to the Kings most excellent Majesty.  Malui me divitem esse, quam vocari. 
LONDON Printed by Thomas Dawson, dwelling near the three Cranes in the Vinetree, and are there to be sold. 1613.   

TO THE GREAT AND GRACIOUS La the Lady ELYZABETH, the renowned Daughter of JAMES, the mighty King of Great BRITAIN.  
GReat and gracious Lady, let it not seem strange (with all humbleness I beseech it) that an unworthy soldier should offer lines to so worthy a Lady: the dignity of the subject is it, that armeth with boldness, for to whom doth more properly belong the patronizing of those things that are inciting to feminine virtue, then to your Highness, in whom Modesty is seen to march with Majesty, Mildness with Magnificence, graciousness with Greatness, and where bright shining Virtue, is an Attendant to wait upon Dignity.  
Of whom might I then make better choice to protect the worthiness of women, then of her that is the most worthy amongst women.  
I assure myself that all virtuous women will privilege mine endeavours, if any be offended, they are but such as are unworthy to be pleased.  
The warrant that I have of your gracious disposition doth more embolden me, than the hope that I have of mine own untutered pen, yet with all humbleness and duty, bequeathing my worthless lines to your worthy protection will rest  
Always to your highness most humbly devoted BARNABY RICH   

TO THE NUMBERLESS NUMBER OF HONOURABLE Ladies, virtuous Gentlewomen, and to all the rest of the mild, modest, and worthy sex of womankind.  
Honourable and worthy Dames, aswell wives widows maids, of all estates & degrees, whosoeever or wheresoever with all humbleness and knees bended & bowed to the ground let me beseech your patience, that have undertaken a subject of that excellency as would have required a more pregnant & excellent wit than I do acknowledge to be in myself the, brightness of the sun is best discerned by her own beams, and the excellency of women is not to be expressed, but by their own merits if I have therefore set up too dim a light to blazon your perfections, let your own virtues shine in that wont oriental brightness, as from your first creation (at all times and in all ages) hath so illumined the world, with those high and rare perfections, as men may well admire but never be able to extinguish. Thus desiring still to live in your graceful love and favour will rest the most assured at your commandments.  
BARNABY RICH   

The Excellency of good Women.  
WHen the Devil at the first began his temptation in Paradise he attempted the woman, telling Her she wanted but one thing to make herself like God: I would be loath therefore, either vain lie to magnify or vilely to embase the dignity of women. That I might then speak of this subject without partiality, and but according to a truth, I will not implore the assistance neither of Apollo neither of Pallas, nor yet of the Muses, but will humbly beseech the help of the ever living God.  
For the woman of honest life, glory and admiration attends on her, it is therefore every man's part not only to reverence her, but also to defend her honour and estimation.  
But the better to make trial of women's perfection in general, let us examine their first creation, wherein is to be noted the substance whereof they were form which was of the purified metal of man.  
The place where they were created, which was in Paradise.  
The time of the creation which was The last and therefore the perfectest handy work of the Creator. The cause why they were created, which was To be a comfortable assistant to man, that a man by marriage of a good woman might pass through the laboursome toils & turmoils of this life with the more ease, having so good an assistant to the which doubtless God had respect when he said It is not good for man to live alone, let us make him a helper.  
To this the Prophet Malachy doth likewise witness when he saith. Though God at the first had abundance of spirit yet he made but one woman of one rib for the help and comfort of one man.  
Why then a man that wanteth a friend for pleasure a servant for profit, a counsellor to advise him, a comforter to cherish him, a companion to solace him, a helper to assist him, or a spiritual instructor to inform him, a good & a virtuous wife doth supply all these occasions And therefore I think there is neither religion nor goodness in that man, that loveth not an honest and a loyal wife.  
Here we see there first institution, & where unto they were made, but if I should now take upon me to speak of the excellency of those women that have from time to time aspired in the deep capacity of Arts and sciences and have so sarr exceeded in all manner of knowledge (that men have not only had cause to praise, but also to wonder at them) I might heap together a greater volume than every man's leisure would serve to peruse.  
But leaving the multitude and to speak but of some very few that are registered in histories to their perpetual praise we do read of Nicostrata called also Carmenta, for the eloquence she had in versifying, of Lasterna & Axi●thea two worthy dames most highly renowned amongst the scholars of Plato.  
Of Arath●a that wrote forty several books, who read openly in the schools and (as it is written in histories) had 150. Philosophers that were her scholars.  
●her is yet mention made of Aspasia that instructed Pericles of Lelia Sabina, so renowned in Rome for her letters of Amatasnuta, & others like learned in the Latin, but wherein have women been inferior even to the best men, If we should look into a virtuous life who more famed than Aemelia, Claudia, Tusia, Nicaulia? for govern meant, who more provident than Zenobia; for wisdom Saba, that opposed Solomon; for activity in war Pentasilea, for poesy Sappho, for policy Zoe: for poetry, Thalia, for rhetoric Hilerna; for oratory Cornelia, for eloquence Hortensia.  
Let us now see amongst the elymentall gods is there not for matter of war aswell the goddess Bellona, as the god Mars? for science and wisdom, is there not a Pallas aswell as Apollo? for poesy or versifying are not the nine Muses as famous as Phoebus?  
Further more these virtues of justice Temperance Fortitude, Patience, pity, Mercy, Charity, Humility, and many other like, are all of the feminine gender, yea the Church of God is compared to a woman and figured forth in female shape.  
But leaving histories that are infinite in example of women's worthiness, if we did but look into every ordinary calendar, we should find out as many vigils of holy women, as feasts of devout men.  
By this we may see the Excellency of good women; that were never yet so scarce to be found as in the time of Elias, that thought himself to be left alone to serve the living God.  
But let us yet draw nearer to this confirmation: when our saviour himself had his abode here upon the earth who conspired against him, who sought to persecute him, who tempted him, who condemned his doctrine, who would have stoned him, who said he had a Devil with in him, who would have entrapped him, who practised his death? none but men Herod Annas Chaiphas, Scribes Pharisees unbelieving jews, yea judas himself that was one of his own Apostles.  
Now contrary wise, who loved him most entirely who embraced his doctrine, who confessed him to be a Prophet, who entertained him into their houses, who ministered unto him even of there own substance? only women, Marry, Martha, the woman of Samaria, jonna Susanna, and many others.  
It was a woman that poured a box of precious ointment on his head, they were men that murmured against it and were offended that so great cost was bestowed upon him.  
It was Pilate a man that condemned Christ, and delivered him to the jews to be crucified: It was his wife a woman, that willed her husband To have nothing to do with that Just man.  
They were men that carried him to be crucified compelling him to bear his own Cross, they were women that followed to the place where he was crucified bitterly weeping and lamenting his death.  
What would you more they were women that still visited his sepulchre after his burial, and it was a woman to whom he first appeared after his resurrection.  
It were needles to in large any further how many worthy women have constantly suffered death under tyrants for the name of Christ.  
I do not insert these presidents with any pretence to impeach men, or to do them wrong, but according to a testified truth, to do women right.  
And yet to speak truly women are commonly more abstinent from all manner of uncleanness than men either are the most of them kerbed in with any other bridle then what they willingly put upon themselves. And that is the zeal of virtue and the desire of good name which to every honest woman is more precious than gold or silver or any other gem.  
It grieveth me now to think that there should be a woman found, to be accounted dishonest, or that any of them should so far stray from that Excellency where unto she was created, to be reputed ill. And yet in the holy scriptures there is mention made aswell of a Dalila as of a Deborah, of a jesabel as of a judith.  
And it is impossible indeed, that any good should be without the commixture of ill, because there is no contrary without his contrary, there could be no right if there were no wrong. And what were health if there were no sickness, what happiness, if no misadventure, what were love if there were no hate, and so of good if there were no ill.  
And as a discord many times maketh the music to be the more sweet, so the woman of lewd life maketh her that is good to shine the more glorious.  
There be a number of women in these days that of my conscience are both good and honest, and I am sure that they themselves are desirous so to be accounted, and yet if we should judge of them by their outward show, as they use to prank up themselves in their light and gaudy attire we should judge them to be more Courtesan like then ever was Lay of Corinth or Flora of Rome.  
It is a hard matter therefore in this age to distinguish between the good woman and the bad but now as there belongs no shame to him that in wreathing a glorious garland, is sometimes enforced to borrow a handful of flowers from a neighbour's garden: even so, to adorn the subject that I have taken in hand and the rather to beautify so worthy a matter, I have borrowed the help of a learned divine, who in a sermon by him preached in the praise of good women, first borrowed his text out of the book of Proverbs the 3. Chap. and the 14. verse where Solomon speaking of a virtuous woman, saith she is like a merchants ship etc.  
If their be any therefore that will presume to find fault with this description now ensuing, or that will think the praises that are given to those women that are good, are over exceeding, or the dispraises of the ill are too reprehending, let them understand that although it were set down by the hand of Solomon, a man (yet such a man as God himself had approved to be the wisest amongst men) yet it was the finger of God that first directed it; who by the hand of Solomon hath set down the true notes and marks whereby to distinguish the good women from the bad, the virtuous from the vicious, the godly from the ungodly.  
The first in the 10 verse of the foresaid Chap. of a virtuous woman he saith Her price is farrnemore precious than pearls: And proceeding still in her praise and commendations in the 14. verse he saith she is like a merchants ship.  
He first prizeth her what she is worth esteeming her to be more precious than pearl, than he likeneth her to what she doth resemble and that is To a merchants ship.  
And as he setteth down her value what she is worth and her resemblance where unto she is like, so he giveth certain notes and knowledge of all her qualities how she behaveth herself aswell within door as without, and first towards her husband She will do him good and not evil all the days of her life.  
Then he giveth other notes, what be her exercises & how she spends her time She seeketh wool and flax and laboureth cheerfully with her hands: he forgetteth not to give us special marks of her speeches, whereunto they tend and how she behaveth herself in her own house amongst her family.  
She openeth her mouth with wisdom, the law of grace is in her tongue.  
She overseeth the ways of her household and eateth not of the bread of Idleness.  
This description of a good woman thus set downeby Solomon, was not done without great consideration for he thought it not only necessary to show what she is but also where unto she is like, that we might the rather find her out by some sensible resemblance our saviour Christ used the like when he resembled his Disciples to salt and sometimes likeneth himself to a Vine, to a Cornerstone and figureth his blessed body to Bread.  
He likeneth the kingdom of heaven to a Husbandman, to a Grain of mustardseed, to leaven, to a Net, to a Merchant, to a King and all these with many other like, thus resembled for certain properties and similitudes, wherein the one is like unto the other.  
Now a good woman saith Solomon, is like unto a ship: but what ship? Like unto a merchants ship that bringeth in.  
The Harlot is like to a ship too, but not like a merchants ship, but in truth like a Pirate a Rover, a Frebuter and like such a ship as lieth still in wait for rapine and for spoil.  
An honest trading merchants ship is far different: and it was well noted by him that hath formerly set down the wife to be the ship, and the husband to be the merchant, and the husband's word to be the Routher to the ship, by the which she must be turned, guided and directed, she must be a stirring ship quick of stirrige, ready at a word of her husband, she must not be immovable like some women that a man were as good to remove a house, as to remove them from their wills, but a good woman is like a ship but not like a house.  
She must be directed by discretion, and still shape her couse both by compass and by card. I do not mean at a pair of playing cards: for she that directs her course that way is but an unprofitable ship for an honest trading marchante.  
The compass and the card that an honest woman is to use, is her countenance and her consideration, which must be modest and virtuous.  
She must be balanced with Sobriety and Gravity that she be not over set with every light puff of wind, she must not set sail to every gale that bloweth, but to the wind of wisdom, the wind of her husbands breath, for that is it that must direct her in her right course; she must not be too high cargde, nor to tant Masted for the surest safety is to bear a low sail.  
She must not sail but by lead and by line still sounding the depth and foreseing the danger, she must look out for Rocks, flats, Shelves and Sands: and discovering any peril within her kenning to give her husband warning, and (as much as in her lieth) to help him to avoid it.  
A further note is here left unto me, that as a woman is thus like a ship considered in her proper virtues, so she is likewise compared with her Owner and there she is like a ship indeed, for who so ever marries a wife may well be called a Merchant venturer, for he makes a great adventure that adventures his credit, his reputation, his estate, his quiet, his liberty, yea many men by marriage do not only adventure there bodies but many times their souls.  
As the ship herself therefore must be very deliberative, and never sail but by sounding, lest by her unheedines she runs herself a ground: so he that goes about a wife had need to look aswell about him, lest he make such a choice that for one days pleasure, he doth purchase repentance all the days of his life after.  
They say a man should rather choose a wife by his ears then by his eyes, but for those that will needs adventure of such women as have been notoriously known to be infamed, and being truly informed of them afore hand, will yet needs marry them, they are like the foolish Mariners Act. 27. who because they took not counsel in the haven which Paul had advised, were enforced after they put to sea to resolve upon a wrack.  
A merchants ship to be accounted well conditioned must have many qualities: but I say he is but a desperate merchant that will adventure of a ship that is not stauch  
She is not a good merchants ship that is too tender sided that will stoop to every puff, that doth but beat upon her quarter, and is so leeward, if she do but bite a little at a Bouline, that she will hold no course but with the wind in her poop.  
All these be ill conditions in a ship but especially in her that longs to a merchant.  
It is the property of a good ship to answer her Helm readily and not to be heard of stirreage but to feel the Routher quickly and thereby to be turned, ruled and directed in the course that she should hold, for that ship that is not year of stirrage is apt to run into many perils even so that woman that is not ruled by her husbands word but is cross and contrary to his directions is a dangerous wife and runneth herself many times into shame and infamy.  
But a good woman saith Solomon is like a merchants ship a worthy comenndation: And although the words have been many times repeated yet they cannot be too often itterated for amongst all other ships that crosseth the seas the merchant is most profitable both for himself and his country, for she is a ship only for trade and traffic to enrich him, by which example a good woman is taught in all her endeavours to respect her husbands profit.  
And as the merchants ship is thus commodious, so of all other she is most peaceable upon the sea, for she was built for peace and not for war, for merchants are in nothing more sorry then to hear of wars but amongst all other things an honest true trading merchant cannot endure to hear of a Pirate, that lives not by honest traffic but by common spoil, and as the ship of a Pirate, (which is the true resemblance to an adulterous woman) is both loathed and shunned by the honest trading merchant, so the time hath been that a wicked woman well known to be infamed, was no less abhorred by those that were honest but here good women are to learn, that a merchant will in no wise consort nor have to do with a Pirate, but as he doth detest and abhor her so he seeketh by all possible means both to avoid & shun her, it should be so amongst good women, if it be not so the greater is her blame that will admit of a Courtesans company.  
Again the merchants ship is a painful ship she must not be still riding at anchor, or ready to run into every port or Haver, but as she must be observative to watch both wind and tide so to win her voyage with the more expedition, she must some times be content to beat it out at the sea itself although but with a bare and a very scant gale.  
And a good woman is laborious, like the merchants ship that seeks to bring in, she bringeth in by her good foresight, by her care, by her diligence, and by the wisdom of her government.  
She seeth that her merchandise are good, her candle is not put out by night.  
She riseth while it is yet night and giveth the portion to her household and the ordinary to her maids.  
She putteth her fingers to the wheel and her hands handle the spindle. pro. 3.  
Now a good saver is not only a good getter but like wise a good bringer in.  
The adulterous woman, she bringeth in too, but by so many filthy means, as were shameful to be set down.  
And as she bringeth in by cozening, by cheating, by gaming, and by shifting, not by painefullnes but by Idleness, not by godliness, but by devillishnes, so she spends it again as shamefully in dissolution, in prodigality, in pride, in vanity just like the Pirate, that when she hath scoured the coast, and committed a number of spoils with as many passengers as she meets she consumes it again in the next harbour, in riot, in drunkenness, in voluptuousness, & in all manner of extraordinary beastliness: here is yet again to be remembered, what hath been already learnedly taught us out of this text of scripture, for here is now to be considered, that although a virtuous woman, in many things may be resembled to a ship, yet there be some particular qualities belonging to a ship, that a good woman must not have and that is, one ship may belong to many merchants and one merchant may be owner in many ships but this is a special note of the unchaste woman, for she cries still the more the merrier: a merchant, never saileth but with a convenient company no more than will suffice to handle her sails and to tackle the ship as necessitied requireth.  
But the Pirate, is still double and treble manned, yea & so over pestered with men, that she hath more than she is well able to stowe: And all this she useth as well for offence as for defence and against none so much as against the most honest trading merchant.  
So the adulterous woman doth still play of the advantage, and she shall have ten for one to take her part against any woman that is honest.  
Let me but crave pardon to set down what I myself have observed in this case.  
I have seldom seen an honest woman (which is here resembled to a merchants ship) to have many friends to 〈◊〉 for her, that will quarrel for her, that will fight for her, or that will be at any great costs & charge by any means to support her unless it be a father, a brother, a kinsman a husband or some such like.  
But Thucydides will needs approve that woman to be most honest, that is least known & I think indeed that the most honest woman is least spoken of, for they do please the least in number, and virtue was never graced by the multitude, now to speak mine own knowledge I have not heard of those women to be over much cloyed with honesty, that are continually frequented with comers of all sorts and to have adopted fathers adopted brothers, adopted sons, adopted partners, adopted servants, adopted friends, and such a number of other adopted companions as those women of approved honesty are seldom seen to be acquainted with: do you ask me how a dishonest woman should induce this large acquaintance.  
The lips of a harlot (saith Solomon) drop like the honey comb her mouth is more soft than oil but her end more bitter than wormwood and sharper than a two edged sword, her feet go down to death and her steps do lead to hell pro. 5.  
I say with Solomon, beware of the slights of a Harlot, she hath a tongue to train, eyes to allure, looks to atract, tears to excuse Smiles to flatter, Enticements to provoke, Frowns to delay, Becks, to recall, Lips, to enchant, kisses to inflame, a body to perform, and all these to poison.  
And as she enticeth them thus by her slights so she disperseth them again at her pleasure, for some she sends to the physician to seek for help, some to the spittle that are past cure, some to weeping Cross to bewail there expenses, some to the prison there to lie and languish, some to the gallows to end a wretched life, and all to the devil if they have not grace to repent in time.  
These wanton countenances, these immodest behaviours these impudent domeanures be they not allurements to make themselves known, if in steed of these amorous glances, these yielding gestures and these enticing tricks, they would but show a sober demeanour a modest regard, and a virtuous disposition these lecherous pigeons, that do so much follow the haunt would forsake the dove-house.  
O how many worthy women are their now in this age, that might give example, that can so temper themselves in all their enterteinementes that they cut of all hope from the vicious minded.  
The virtuous woman girdeth her loins with strength (saith Solomon) that is, she settleth her mind with staidness and continency, strength and honour are her clothing and in the latter day she shall rejoice but for the harlot she waiteth not the way of life pro. 5.  
We may see here the difference between the good woman and the bad, the one Solomon clotheth with honour and estimation the other he confineth in the high way of death.  
There is now one other quality that a good woman must in no wise borrow from a ship and that is too much rigging, and it is a great deal of charge and to very little purpose that is bestowed on some ships in superfluities in the painting of Caage works like the painting of women's faces that being worn of with wind and weather leaves loathsomeness behind to those that do behold it and then what Flags what Ensigns what streamers, and what pendants that serveth for no use but for pride and bravery.  
But if I should speak of the vanities that are used amongst a great many of women now a days perhaps I might offend some and I would be glad to please all: but how many gentlemen have consumed themselves by vphoulding their wives pride? how many Lordships are sold to uphold ladyships? and what is it that doth make so many Citizens and trades men, so commonly to play Bankrupt, but the excessive pride that is used by their wives.  
By this pride of women Hospitality is eaten up and good housekeeping is banished out of the country and how many Items are still brought in for the bodies excess without any consideration of the poor soul's nakedness.  
But me thinks it could not be ill taken for me to set down how the Prophet Esay dallies with the wanton gestures of the vain women that were in his days at their stretched out necks their wandering eyes, their walking and their mincing as they go in the streets.  
Then he setteth down a whole Royal Exchange full of vanities, so many to be rehearsed as I will forbear at this time to deliver, they that are desirous to know them, let them look into the 3. of Esay from the 16. to the 24 verse where they shall find that the wanton disposed women that were in that age hath left precedents to those that are inclined to lightness now.  
It hath been a question, whether chastity joined with vanity, doth deserve any commendations, but I will not dispute, because I will not offend: yet I do think that this overmuch affected folly doth live with no less suspected honesty.  
She is an ill housewife therefore of her credit and reputation, that will do any thing, to bring it into construction, that will give any signs or shows of lightness, whereby she may be suspected, because a woman that is once tainted in her honour, must be driven to a hard course of recovery she must rub of the skin to wipe out the spot.  
Now besides this garishnes in apparel what are these painting of shameless faces, this audacious boldness in company, these impudent gestures without modesty these wanton looks, these enticing shows, what are these and many other things that might be yet spoken of but the vauntcurrers of adultery.  
There is mention made of a cannon in the civil law where it was ordained that if a man did offer violence to any woman were she never so virtuous or honest, yet attired like a strumpet, she had no remedy against him by law.  
But this excess that is now used in apparel doth certainly bring three things with it the first, Offence to God the second, It giveth hope to the vicious, and thirdly It bringeth destruction to the husband.  
But the virtuous woman holdeth it a matter of conscience, to attire herself no more costly than may well stand with her husbands estate and ability, she is loath to bring him into debt or to set him on the score for her pride and bravery.  
She doth her husband good, and not evil, all the days of her life, saith Solomon.  
But she doth her husband little good that maketh him to hang on the score, aswell to his own hindrance as to the undoing of other men, and but to maintain and uphold her pride.  
But as the sin of Adam began at Eve, so the ruin the confusion the extortion the oppression yea and the sacrilege of many a man begins at the pride of his wife.  
Every Lady of the Lake, if her husband have no tennantes of his own to gripe and wring yet if he can but creep into an office, or have any thing to do in the common wealth he must prigge, he must proule, he must catch, scrape and scratch (by all shifting means) to maintain his wives pride and licentious manner of life.  
Cornelius Tacitus in his Annals maketh mention how the Romans, when they used to send any officers, or other ministers with authority into any of their Provinces, they would not suffer them to carry their wives with them; A reason is rendered, because in the time of peace, women do allure and corrupt the manners of men, by their pride and vanity, & many times by their enticing provocations the course of justice is checked and perverted, and most injurious wrongs committed: and in the time of war, they do hinder the service by their temerity and fear.  
And it hath many times fallen out, that whe● after accounts have been taken of those that have been thus authorized, there hath more shameful matter appeared against those that have extorted, bribed, and exacted, by the instigation of women to maintain their pomp & pride, then could be approved to proceed by any other occasion.  
It is written of Epaminundas, the great commander in the Athenyan wars, who having committed to prison a base fellow, evicted for his loose and lascivious manner of life, was solicited by Polip●●ia● a captain that ●●dd long time been a servitor under Epaminundas for his enlargement, but Epaminundas that was highly displeased with this Base conditioned fellow, would in no wise be won to set him at liberty, till in the end a wom●n that was openly known to be a common Courtesan, under took the suit who coming to Epaminundas she obtained his liberty, and had the prisoner presently delivered unto her, which being understood by Polipodias, in an angry fit he challenged Epaminundas of great unkindness that would deny him so slender a suit, and would surrender to a woman so generally infamed; to whom Epaminundas said.  
Content thyself Polipodias, for if thou couldst advisedly consider of the matter, thou wouldst not let to confess that the suit was fitter to be granted to a Courtesan then to a Captain.  
By this I do note the impudence of these common creatures, that dare insinuate themselves into any presence, be they never so great nor never so good and dare adventure to undertake any suit be it never so base or never so shameful, and by this again I do further gather, that this kind of cattle shall prevail, when those that be honest shall have a denial, I am afraid there be too many of these women suitors in these days if all were known.  
But to speak yet a little of the pride of these times I might boldly avouch, there is more treasure spent and consumed in that only sin than would serve to support an army in the field.  
The sums were infinite to be set down that are spent in vanities, but if I should speak of the vanities in a particular manner, it were out of mine eliment, my wits would not serve me.  
But alas for pity, how woe begone is that poor woman, that is out of the tailors trim, that is out of the Imbroiderers trim, that is out of the Haberdashers trim: but she that is out of the Atiremakers trim, she is ashamed to show her face, she thinks herself unfit to converse with honest company.  
And there is no remedy, but my Lady must be coached she can not go to church to serve God without a coach: she that herself and her mother before her, have travailed many a mile a foot, can not now cross the breadth of a street, but she must have a coach: I would not debar those Ladies or Gentlewomen, of any thing that might either ease or please them: those (I mean) that from there infancy have been trained up by there able and worthy parents, in a more dainty and delicate manner, than those other again that never knew what gentility meant, for I make great difference between her that hath been nurtured up in virtue, in sobriety, in modesty, and in the fear of God, from her that had no better tuteringe then in servitude, and in those base functions, that they do but be dirty a dignity that is bestowed upon them who knowing themselves to be but Home Spun Cloth would yet be reputed to be of Scarlet die.  
It is truth, nature is sometimes holpen by Art but those creatures are made unperfect aswell by nature as by training up: and how education is able to alter, we have been taught long sithence by Lycurgus whelps.  
Those women that be of high parentage, and honourable education, being from there infancy trained up in a discipline more noble and excellent, they cannot in common judgement, but prove more admirable aswell in the beauty of the body, as in the gifts of the mind.  
Where the other again of base education that have not ●ad there minds manured with discipline nor themselves trained up in the study of knowledge they must be therefore the more imperfect, but especially in those things that should beautify the mind.  
A further note is yet left unto me, that as he is not to be accounted the best merchant to the common wealth which bringeth in toys and trifles, and such other fantasies as are both vain and needles, but that bringeth in such commodities as may best serve necessity, neither is she always the best wife that is must adorned with new fangled vanities, but she that endeavoureth most to do that which is most needful.  
And as those ships that are sometimes the fairest to show, are not always the fittest for use, neither are those women the more to be esteemed, but much the rather to be suspected that do prank up themselves with too many murlimues.  
Yet in great and worthy persons, such as are of ability and estate, the use of ornaments are not condemned for silk and silver and gold itself were created by the living God and not only for his own glory but likewise for necessity's sake, and may well be used by good and godly persons.  
It is written of the daughter of Augustus when on a day being attired above her accustomed modesty, whereat her father taking no great pleasure, yet for the present governing his judgement with silence till the next day when finding her in habit more convenient to his liking O (said he) how far more seemly is this attire for the daughter of Augustus, then that which she ware but yesterday, somuch to the disguising of nature: to whom she answered (and that with reverence) than sir, I used my time to please my husband, and now I stand to satisfy my duty towards my father.  
The like example was used by that virtuous woman Hester, when she protested to God that the sumptuous attire which sometimes she used, carried no other purpose then to feed the liking of that great king Assuerus, that had chosen her for his own.  
And judeth, when she stripped herself out of her sackcloth, into more glorious garments, and decked herself with so many rich ornaments, was it for any other cause then to perform a service to the glory of God.  
It is not the Frock, therefore that maketh the Friar the more devout, nor the garments of every woman a true confirmation of incontinency of life.  
This therefore may well be avowed by the rules of Christian sobriety, that a woman, neither exceeding the decency of fashion, nor going beyond the limits of her own estate, nor surpassing the bounds of her husband's calling, I do not think but such a woman may wear any thing.  
Provided always, that she braves it not out with other men's goods, that she hangs not in the Mercer's books, in the goldsmiths books, in the tailors book, maintaining her pride with other men's purses like Aesop's jay, that decked herself with other birds feathers  
This beauty which is so much esteemed amongst women should be a Looking glass, whereby we might a far off, display the Majesty of the creator, and from thence should pass with the wings of our cogitations to the contemplation of the highest fair, which is the invisible beauty of the almighty God, from whence as from a fountain all smaller rivers derive their beauties.  
And as beauty is a blessing to a woman, so she should learn of her mother nature to hide it, who covereth every fair & precious thing under shells barks rocks yea and in bottomless depths, and not to lay it open as a thing common.  
Precious things are not every day set to open sale, and beauty layeth open her riches, not only in the Eliments, but likewise in the compounds, not only on the superficial parts of the Earth, but even within the bowels thereof where she hordeth them up as in a safe treasury: the beauty of the mind is much more worth than the beauty of the body, the invisible of better esteem than the visible.  
A beautiful woman knowing her own perfection▪ should so much the rather guide herself by the zeal of honour and the bridle of shamefastness, and not to violate so unspeakable a treasure with any signs or shows of immodesty.  
A beautiful woman being robbed and spoiled of those excellent ornaments of Modesty, and Bashfulness, she remains naked both in price and honour and is so much the more to be hated and detested.  
The beauty of the body, is but a sliding shadow that quickly vanisheth away, we should therefore turn our eyes to the beauty of the mind which is indeed, the sovereign light that is free from all change.  
If beauty itself be thus vain and brittle, what is then this borrowed beauty. and first how many vices are hidden under these painted faces, what deformity covered with veils & masks, what crooked minds under straightened bodies, what violating of honour under counterfeit shows of comeliness neither can it be called, a natural or bodily beauty in them, who having torn the sanctified veils of shamefastness have offered the use of their intemperate bodies to common prostitution (though not verbally in words) yet under the shows of their gaudy and garish attires.  
For this painting of faces, I think it exceeds so much the more in many women to please the eyes of men which they think are the sooner drawn to a liking by some appearing beauty wherein they sometimes exceed so far, that in stead of making themselves lovely, they many times become loathsome and odious, not only in the conceits of all honest men, but even to those to whom they be most desirous to please and content.  
But she that is not ashamed to falsisie those exterior parts of the body is much to be suspected that she will make little conscience to adulterate the inward beauty of the mind▪ how many women are there in these days that do employ all there studies and bend their whole endeavours, but only to the adorning of there bodily beauty, as if they had been created by God, but only to make themselves appear to be gay and beautiful.  
And how many worthy women be there again in these days in whom the outward beauties of their bodies do but express the inward beauty of the minds.  
Nature hath ordained in all good and virtuous women this affection of shame fastness, which serveth as a restraint to withhold them from those artificial abillimentes that do either smell of vanity, or breed suspect of honesty: for Bashfulness is it that moderates there thoughts, makes them modest in their speeches, temperate in their actions, and wary in all their deliberations. The blush of a woman's face is an approbation of achast and honourable mind, and a manifest sign, that she doth not approve any intemperate actions, or any other lascivious speeches, and demeanours that are either offered to herself, or to any in her presence.  
The woman that hath forgotten to blush, it is an argument, she is past grace, for Shamefastness is not only a bridle to sin, but it is likewise the common treasury of feminine virtue.  
We have hitherto heard, that a woman is likened to a ship, the virtuous to a ship of merchants: the vicious to a pirate or a robber: & there are many things that are like the one the other, but every similitude is not the thing itself that it resembleth the Devil is like an Angel of light, and copper is like gold, yet all is not gold that glistereth, and if evil women were not sometimes like to good, which indeed they be not, they could not deceive so many men as they do.  
Let us now see likewise what the virtuous woman doth, for being, is known by doing as the tree is known by his fruit.  
She seeketh wool and flax, and laboureth, she putteth her hands to the wheel etc.,  
Solomon pointed her a house-worke it should seem, she must not be a gadder about the streets but a Home housewife: & although her degree be such, that she putteth not herself to bodily labour, yet She over seeth the ways of her household, she must see to her children her servants and her family.  
And a virtuous woman though she bring in nothing that is of her own earning, gotten with her own hands, yet (as it hath been worthily noted) great things comes in by her: she bringeth in by her diligence, by her wisdom by her government and by her good foresight she bringeth in with her eye.  
The Harlot is of an other condition, for she rather seeketh to spend in vanity, then to bring in honestly, and what is lewdly gotten is commonly as lewdly spent.  
As the certain marks of a virtuous woman, is to be a good housewife, and to keep her own house, so one other especial note of the adulterous woman is:  
Her feet cannot abide in her house, but now she is without now in the street, and lies in wait at every corner: Pro. 7.  
A dishonest woman is hardly kept within her own house, but she must be a ramping, and a roisting about to make herself known: but it should seem by the process of the text, Gen. 31. that jacobs wives, Rahell and Leah, were none of these fisking dames, that did use to run about to seek out acquaintance: for although jacob himself kept the fields amongst the cattle, yet his wives were still abiding in their father's house, for when jacob was warned by God, to make his return amongst his own kindred: He sent and called Rahell and Leah to the fields unto his flock: he sent, and the messenger found them, for they were not to seek, but the paths of a Harlot are movable, they are hard to be found (saith Solomon) It was not so with them, for they were not so suddenly sent for, but they were as readily found, and came away with as great speed: and such expedition was made by their willing readiness, that Laban followed seven days journey, before he could overtake them.  
By this it might appear, that Jacob's two wives Rahell and Leah, were no gadders amongst their gossips: only Jacob's daughter Dinah, in a gadding journey to take the gaze, made an ill voyage and came home with shame enough.  
And jacob himself, though he were a good man, yet he had his infirmities, for as he loved one wife better than an other: so he loved one son more dearly than an other, which amongst the rest of his children caused that malice and despite, as might have cost the life of joseph.  
And as jacob was not free from these infirmities, so he was subject to other several crosses: first Laban beguileth him: then his most dearly beloved wife, was a long time barren: his son Reuben defileth his bed, & committeth incest with Bilhah, his daughter Dinah was ravished in the idle journey she made to visit the daughters of a strange people.  
But if I should speak of the disorders of his children in general, I might amplify much more than properly belongeth to the subject that I have taken in hand: but these are examples for our learning, to teach us to walk warily, and to be very circumspect how we govern ourselves in the affairs of this uncertain world, where our affections are apt and ready to lead us astray.  
The matter that I would make evident is, that the holiest men may sometimes be wronged by a disloyal wife: and here is yet a further note to be observed: for Rahel and Leah that had been trained up in a generous manner by Laban their father, (and were both of them aswell perfected by nature as by nurture) continued the honour and dignity of their sex to their dying day; but Bilhah that was a woman of a more servile estate and condition, she wronged jacob, defiling his bed with one of his own sons: the history is very well known, and by the circumstances we may boldly conclude, that whatsoever he be, that will take such a wife as hath been trained up in a base education, let him be sure she will show herself no less base in condition.  
But to return to our former purpose, we have heard that the woman of honest life, keepeth her own house: She over seeth the ways of her household, but the other, her feet can not abide in her house: but she sitteth in her doors, enticing the passers by, to enter, but her guests that go in are in the depth of hell. Pro. 9  
Depart from her therefore, thou that are wise, keep thyself aloof from her, and come not near the doors of her house  
Amongst these instructions thus left unto us, there is yet one other note set down by Solomon, what the virtuous woman doth: She eateth not the bread of idleness.  
To speak truly, she that is so negligent to look into her household affairs, that her diligence doth not countervail her meat, she is unworthy to eat at all, but our women now are grown to be so dainty mouthed, that the ordinary food that their mothers were brought up withal, is now become too base for the daughters.  
All must be dainty, though sometimes creditors do wring for it, yea, and their own husbands sometimes for company: like Eve the wife of Adam, who amongst all the trees in paradise, none would serve, but that which was her husband's bane.  
I do not speak against Hospitality, or good housekeeping: for bounty is never repugnant to honesty, but doth always rather accompany it.  
The matter that I reprehend, is this prodigal nicety, that is good for nothing, unless to verify the proverb, far fetched and dear● bought is good for Ladies.  
These women's minds that are not ruled by the bridle of Shamefastness, they do set their whole desires of those things which do best befit their own pleasures and delights, and do hunt after nothing else, but after such things as do give way to their own contents, and that is, to love variety aswell in meats, as in all other things, to desire novelties, to follow delicacies, and are common guests at banquets, and are apt and ready to frequent tables, that be furnished and pestered with too many superfluities: the which do naturally incline to concupiscence, for this diversity of nourishing meats (being so much the more increased by sweet and pleasing odours and perfumes) it carries them headlong to the highest degree of Intemperance: for where Sense beareth sway, and without the Curb or Bridle of Virtue, is made predominant: there Reason is made a Slave, and is led into a delight some kind of Lethargy, to the end it should not be able to discern that error.  
Such is the way of an adulterous woman (saith Solomon) she eateth and wipeth her mouth, and saith, I have committed no iniquity.  
Me thinks Solomon in these words, hath painted out the perfect picture of a harlot, as she sitteth at her table.  
She eateth and wipeth her mouth, and saith, I have committed no iniquity.  
She eateth, but not of the labour of her hands, or of her own honest endeavours: but she eateth the bread of idleness, and not of idleness alone, but of that which is brought in by sin, by wickedness, by deceit, and many times, by filthy abomination.  
Yet she sitteth and simpereth amongst the infortunate fools that frequent her, and (alas saith she) I am innocent, free from ill thought, I am not vengeable, I am not malicious: I am loath to offend any, I never did wrong, alas I am harmless,  
And thus she wipeth her mouth & sayeth, I have committed no iniquity: when in truth there is nothing in her but malice, there is nothing in her but mischief, there is nothing in her but dissension, but lying, but slandering, but stirring of strife, but drawing of quarrels, but setting of men together by the ears, but cozening and cheating to maintain pomp and prodigality: and pomp and prodigality uphoulden again thereby to draw in Fools to be cozened and cheated.  
O beware therefore, of the subtleties of a Harlot, beware of her hypocrisy, beware of her dissimulation, beware of her when she once beginneth to counterfeit holiness.  
Solomon scoffeth at those holy Harlots, and she that offered herself to every man's lust, he setteth out for ademy-saint with peace offerings to God. Pro. 7,  
Take heed (saith he) of the woman that is smooth of tongue for looking out of my window in an evening, I saw a young man passing through the streets, and behold a woman met with him, that was of a Harlots' behaviour, smooth of her tongue and subtle in her heart: so she caught him and she kissed him with an impudent face, and said unto him: I have peace offerings: this day I have paid my vows, and I am come out to seek thee, and now I have found thee, come let us take our fill of pleasure, I have decked my chamber with rich ornaments: I have perfumed my bed, all things are prepared: let us therefore spend the time in love and dalliance.  
This description is made by Solomon in his book of Pro, Cap. 7. from the 10. to the 24 verse.  
One other note of the virtuous woman: She openeth her mouth with wisdom, and the law of grace is in her tongue  
The woman of modesty openeth not her mouth but with discretion, neither is there any bitterness in her tongue: she seemeth in speaking, to hold her peace, and in her silence she seemeth to speak.  
Her very countenance doth preach modesty, sobriety bashfulness, continency, temperance, staidness humility grace and goodness:  
A Harlot is full of words She is babbling and loud (saith Solomon) Pro. 7.  
She is bold, she is impudent, she is shameless she is immodest, she will blush at nothing, she is presumptuous, she is a disgrace to womanhood and fit for no company but for the lascivious, yet again the virtuous woman will do her husband good and not ill all the days of her life.  
But the wicked woman is a reproach to her husband, and she doth him more injury, than all her good is able to countervail, he shall find it in his purse by her prodigality, by her pride, by her vanity: for she maketh him still fitter to crave new credit, then to pay old debts  
He shall find it in his credit and reputation, for he is mocked scorned and derided, by as many as know him and is pointed at as he passeth through the streets.  
To conclude a virtuous woman is a crown to her husband: but she that maketh him ashamed is as corruption in his bones. Pro. 12.  
We do see that a virtuous woman is compared in the scriptures to be like unto many things: for sometimes she is likened to a merchants ship, sometimes to a lily sometimes to a garden of pleasant flowers, sometimes to a spring of sweet water: David likeveth her to a fruitful vine and here she is compared to a crown.  
We may see, a virtuous woman is like unto many things: but as Solomon hath said pearls and precious stones are not like unto her: she is inestimable.  
These notes of women thus formerly spoken of, are given us by Solomon, whereby to distinguish the good from the bad, for as I have already said there hath been both good and bad and that from the beginning.  
And as saint Paul, writing to the Corinthians, saith there must be Heresies that they that are proved may be known  
So say I: amongst women there must be bad amongst the good that those that are good may be the more glorious.  
As virtues than had their being in the world: so vices did necessarily accompany them and have the like increasing or decreasing the one as the other.  
It cannot therefore be said: that vices do more abound at this present then in former ages, but we must confess the like of virtues, that are more exceeding now then in times past they have been for what is there remaining under the heavens that is not perfected.  
I dare boldly avouch, there is no art no science no occupation, nor handicraft, nor any other profession what so ever, but there is innovation, and from age to age, all things are perfected bettered and drawn to a form of greater excellency than ever our preadecessours understood of.  
And as by this continuance of time, goodness is made better, so ill is made worse: & as good women are more virtuous, so ill women are more vicious.  
From hence I would conclude, that as the world was yet never destitute of good women, but that from age to age it was still replenished, and that in most abundant manner: so I am persuaded, that at this present hour, good women are not only as plentiful as they have been in times past, but that they are now more superexcellent, then ever they were before, not for that the good women of former ages, did omit any goodness that then was known, but because our predecessors were ignorant (indeed) of many things appertaining both to good and ill, that is now frequent and conversant almost to every understanding.  
We have now learned from Solomon, the true notes and marks of a good woman, both what she is, and whereby we may both know and find her.  
And we see it is not she, that can show the most impudent face, it is not she that can dance the most loftiest cinquepace, it is not she that is too lavish of her lips, or to lose of her tongue, it is not she that hath forgotten to blush, nor to be ashamed at any thing, it is not she that is either too coy, or yet too courteous: why then? modesty is it, that is the true mark of every good woman, & she that hath once lost that virtue, she hath lost her evidence, she hath nothing to show that she is a woman, but rather a monster in the habit or shape of a woman, audible in the sight of God and hateful and detestable before all good men: if there be any that will impugn these testimonies thus set down by Solomon, they can be none but such as will impugn the verity of the holy scriptures: for if the scriptures be true Solomon was the wisest that ever was amongst men: and out of the depth of this wisdom he hath given us these notes which he hath left unto us in his books of proverbs, a book first inspired by the spirit of God, a book canonized allowed and received by the Church.  
The infallible marks of a virtuous woman then, as they are set down by Solomon are these, she must have modesty, hashfullnes, silence, abstinence, sobriety: she must be tractable to her husband, She doth her husband good etc. She must not be a vain talker She openeth her mouth with wisdom.  
She must be careful of her family She overseeth the ways of her household,  
She must be full of exercises: She eateth not the bread of idleness.  
Now the woman that is impudent, immodest, shameless, insolent, audacious, a night walker, a company keeper, a gadder about the streets, if such a woman may be numbered amongst those women that be good, than Solomon was a Fool, that hath avowed the contrary, and then the scriptures are untrue that hath testified of his wisdom, & God himself is a promise breaker, and was not true of his word when he said unto Solomon.  
I have given thee a wise and an understanding heart so that there hath been none like thee before thee, neither after thee shall arise the like unto thee. 1. Kin. Cap. 3. if there be any therefore that will yet make cavels, to the contrary, they do but bewray themselves and such vain contenders, are not worthy to be answered, I will therefore here make an end and rest myself with silence.  
FINIS.   

Epilogus.  
These harmless lines, that never did conspire,  
In any sort, to slander or detect:  
I hope shall not be tortured on the rack,  
Nor wrested to a misconceived sense.  
I strike at Sin, yet sing bright virtues praise,  
If Galled back jade, with self misdeeming eye,  
Will search so near, to rub his festered sore:  
The faults not mine, his error is the more.  
What song so sweet, if saints themselves would sing,  
But Curs would bark, and Snakes are apt to sting.  
The sum is this, I little force the spite,  
That screws awry, what I have forged right.  
FINIS.