3. Their _naturall towardnesse_ which was my third reason doth most manifestly call vpon vs, to see them well brought vp. If nature haue giuen them abilities to proue excellent in their kinde, and yet thereby in no point to let their most laudable dueties in mariage and matche, but rather to bewtifie them, with most singular ornamentes, are not we to be condemned of extreme vnnaturallnes, if we gay not that by discipline, which is giuen them by _nature_? That naturally they are so richly endowed, all _Philosophie_ is full, no _Diuinitie_ denyes, _Plato_[56] and his _Academikes_ say, that all vertues be indifferent, nay all one in man and woman: sauing that they be more strong and more durable in men, weaker and more variable in wymen. _Xeno_ and his _Stoikes_ though they esteeme the ods betwene man and woman naturally to be as great as the difference, betwene an heauenly and an earthly creature, which _Plato_ did not, making them both of one mould, yet they graunt them equalitie and samenesse in vertue, though they deliuer the strength and constancie ouer vnto men, as properly belonging vnto that side. _Aristotle_ and his _Peripatetikes_ confessing them both to be of one kinde, though to different vses in _nature_, according to those differences in _condition_, appointeth them differences in _vertue_, and yet wherin they agree: alloateth them the same. When they haue concluded thus of their naturall abilities, and so absolutely entitled them vnto all vertues, they rest not there, but proceede on further to their education in this sorte. That as naturally euery one hath some good assigned him, whervnto he is to aspire, and not to cease vntill he haue obtained it, onlesse he will by his owne negligence reiect that benefit, which the munificence of _nature_ hath liberally bestowed on him: so there is a certaine meane, wherby to winne that perfitly, which _nature_ of her selfe doth wish vs franckly. This meane they call _education_, whereby the naturall inclinations be gently caryed on, if they will curteously follow, or otherwise be hastened, if they must needes be forced, vntill they ariue at that same best, which _nature_ bendeth vnto with full saile, in those fairer, which follow the traine willingly, in those meaner, which must be bet vnto it. And yet euen there where it is sorest laboured, it worketh some effecte vnworthy of repentaunce, and is better forced on in youth, then forgon in age: rather in children with feare, then not in men with greife. Now as the inclinations be common to both the kindes, so they deuide the meane of education indifferently betwene both. Which being thus, as both the truth tells the ignorant, and reading shewes the learned, we do wel then perceaue by _naturall men_, and _Philosophicall reasons_, that young _maidens_ deserue the traine: bycause they haue that treasure, which belongeth vnto it, bestowed on them by _nature_, to be bettered in them by _nurture_. Neither doth _religion_ contrarie religious _nature_. For the _Lorde_ of _nature_, which created that motion to continue the consequence of all liuing creatures, by succession to the like, by education to the best, appointing either kinde the limittes of their duetie, and requiring of either the perfourmaunce therof, alloweth all such ordinarie and orderly meanes, as by his direction in his word may bring them both from his appointment to their perfourmaunce, from the first starting place, to the outmost gole: that is vnto that good, which he hath assigned them, by such wayes, as he hath willed them: so that both by _nature_ the most obedient seruant, and by the _Lorde_ of _nature_ our most bountifull _God_, we haue it in commandement not onely to traine vp our owne sex, but also our female, seeing he hath to require an account for naturall talentes of both the parties, vs for directing them: them for perfourmance of our direction.