Agrippa: Declamatio de nobilitate & precellentia Fœminei sexus.

DE FOEMINEI SEXUS
praecellentia L. Beliaquetus

CLARISSIMO VIRO DOMINO
Maximiliano Transsiluano Caroli quinti Caesaris
Imperatorisque A consiliis Hen. Cor. Agrippa S.D.

Anni ferme viginti retroacti sunt (splendide Maximiliane) quo tempore in Dola Burgundiæ Gymnasio pulpito donatus magna omnium admiratione librum Ioan. Capnionis, de Verbo Mirifico ad honorem diuae Margaretae Principis nostræ interpretabat, habita in prælectione insigni laudum suarum oratione. Instabant per id tempus apud me plerique eius ciuitatis non infimæ sortis viri, inter cæteros quem nosti Symon Vernerius Dolanæ ecclesiæ Decanus, & Gymnasii Procancellarilis vt prænominatæ Principi nonnihil operis scripto dedicarem: contendebant omnes improbis precibus, vrgebantque epistolis, & ingerebant me hoc ipso haud non insignem gratiam apud eandem principem initurum. Annui nefas arbitratus tantorum virorum preces rejicere, ac propositam mihi tantæ Principis gratiam contemnere. Et cepi argumentum operis de nobilitate & præcellentia Fœminei sexus, non indignum ratus quod illi Principi potissimum deuouerem dedicaremque quæ supra omnes nostri æui præclaras mulieres fœmineæ nobilitatis præcellentiæque vnicum exemplar visa est, vt se præside ac teste libellus ille non parum authoritatis caperet aduersus eos qui in fœmineo sexu vituperando, nihil faciunt reliqui. Quod autem ad id temporis cum ceptum hoc votum meum apud celsitudinem suam non liberarim, non loci distantia, non temporis effluxus, non animi facilitas, non propositi mutatio, non etiam argumenti angustia, ingeniiue paupertas, sed Catilineti cuiusdam calumnia in causa fuit (que cuiusmodi fuerit ex ipsa nostra ad eumdem expostulatione quam vna cum præsentibus ad te mitto videre, licebit) cuius hypocrisi victus, indignabundusque factus suppressi librum, usque adhuc nolui tamen hac fidelia aliam quamuis etiam pretiosum parietem dealbare, futurum aliquem [4] confidens quo liber ille non esset amissurus suam dominam. Nunc itaque reuersus in patriam hanc, equum putaui respondere fidei, nec diutius differendum librum illum principi nostræ offerre, qui illi ex stipulatione & voto æquissimo iure debetur. Atque vt cognoscat me interim temporis nec illius oblitum esse, nec deuotam fidem vnquam deseruisse, nec pluris valuisse apud me alienam nequitiam, quam proprii animi constantiam virtutibus ac laudibus eius impense fauentem. Quod si nunc tua prudentia hoc meum consilium non improbauerit, faciam vt libellus iste cum plerisque aliis meis progrediatur in publicum, etiam si videam res hæc quam sit exigua, & qua nulla elegantia dicendi reddita. Sed volo libellum hunc quondam in pueritia mea conscriptum, & nunc non nisi vt in hoc exemplari vides tumultuario, alicubi recognitum ipsi principi suæ (sicut apud Canonistas (quos vocant) dicendi mos est) ex nunc vt a tunc, vel cum æstimationis meæ iactura oblatum iri. Dum interim ætate iam grandior, grauiori ac pleniori argumento, sublimiora & digniora cælsitudini suæ parauero. Neque vero velim Principem ipsam, ab his pueritiæ meæ nugis, ingenium meum metiri: quod si experiri velit, possit sibi etiam in maximis rebus & pace & bello vsui fore. Proinde vero ne quis superbior, aut eruditionis iactantior, contemptu mediocritatis meæ, in ingenium nostrum ingratus hanc operam nostram despiciat, calumnietur, mordeat, laceret, tuæ Magnanimitati eandem, vna cum fœmineæ nobilitatis splendore, cum muliebris excellentiæ gloria insuper tuendam, defendendamque commendo, speroque futurum me huius causæ, quod viris fœminas prætulerim, facile veniam obtenturum quod tantæ Principi hæc scripserim, ac tua amplitudine hortante, tuenteque, ediderim. Vale. Ex Antuerpia, xvi Kalendas Maii An. M. D. XXIX.

Iuditium tuum expectabo

DIVAE
MARGARETAE AVGVSTAE
Austriacorum Burgundionumque principi
clementissimæ Henricus Cornelius
Agrippa, S. D.

Sed in nunc supersedebimus: sunt enim paucis lecta, paucis lecta, paucioribus intellecta, & fusiorem narrationem requiunt quam ut hic adscribi conveniat. Nos interim excellentiam mulieris non à nomine modo, sed à rebus ipsis ac muniis meritisque investigabimus. Scrutemur itaque scripturas (ut aiunt) & ab ipso creationis initio sumentes exordium quid dignitatis mulier ipsa in primo productionis ordine supra virum sortita est disseramus. Scimus quæcunque à Deo optimo maximo facta sunt, hoc potissimum differre ut quædam eorum perpetuò maneant incorruptibilia, quædam corruptioni, ac mutationi subiecta sint, atque in his creandis, Deum hoc ordine progressum ut à nobiliori unius incipiens, in nobilissimum alterius desineret. Itaque creauit primum incorruptibiles angelos, & animas: ita namque contendit Augustinus animam primi nostri parentis ante corporum productionem una cum angelis creatam fuisse [Augu. super Genes. Ii. 7.]. Porro creauit incorruptibilia corpora, ut cœlos ac stellas, ac elementa incorruptibilia quidem, sed variis mutationibus obnoxia, ex quibus cætera omnia quæ corruptioni subiecta sunt, conflauit ex vilioribus per singulos dignitatis gradus, rursus ascendendo ad universi [11] perfectionem procedens [Gene. 2.]. Hinc primum mineralia prodierunt post vegetabilia, plantæ, & arbores, deinde zoophita, demum animantia bruta per ordinem reptilia, natantia, volantia, quadrupedia. Postremò verò creauit sibi similes homines duos, marem inquem primum, & postremo fœminam, in qua perfecti sunt cœli, & terra, & omnis ornatus eorum, ad mulieris enim creationem, veniens creator, quieuit in illa, ut nihil honoratius creandum præ manibus habens, in ipsaque conclusa & consummata est omnis creatoris sapientia, atque potestas, ultra quam non reperitur creatura alia, nec excogitari potest. Cum itaque mulier sit ultima creaturarum, ac finis, & complementum omnium operum Dei perfectissimum, ipsiusque universi perfectio, quis eam negabit super omnem creaturam præcellentia dignissimam sine qua mundus ipse iam ad unguem perfectissimus, & numeris omnibus absolutus fuisset imperfectus, qui non aliter quam in creaturarum omnium longe perfectissima perfici potuit. Dissentaneum enim est & absurdum opinari, Deum in aliquo imperfecto tantum opus per fecisse. Nam cum mundus ipse velut integerrimus aliquis perfectissimusque circulus à Deo creatus sit, oportuit illum in ea particula absolui quæ omnium primum cum omnium ultimo unitissimo quodam nexu in sese copularet. Sic mulier dum creatur mundus inter omnia creata tempore fuit ultima, eademque cum authoritate, tum dignitate in ipso diuinæ mentis conceptu omnium fuit prima, sicut de illa scriptum est per Prophetam: Antequam cœli crearentur elegit eam Deus, & præelegit eam. [12] Ea siquidem est pervulgata philosophantium (ut illorum verbis utar) sententia finem semper priorem esse in intentione & in executione postremum. Mulier autem fuit postremum Dei opus introducta à Deo in hunc mundum velut eius regina in regiam sibi iam paratam ornatam, & omnibus muneribus absolutam. Merito igitur illam omnis creatura amat, veneratur, obseruat, meritoque illi omnis creatura subiicitur, atque obedit, quæ omnium creaturarum regina est atque finis, & perfectio, & gloria modis omnibus absoluta. Quamobrem de illa Sapiens inquit: Generositatem mulieris glorificat, contubernium habens Dei, sed & omnium Dominus dilexsit eam. Quantum etiam ratione loci in quo creata est mulier, generis nobilitate virum excedit, sacra nobis eloquia locupletissime testantur, quando mulier in paradiso nobilissimo loco pariter & amœnissimo formata est cum angelis, vir autem extra paradisum in agro rurali cum brutis animalibus factus est. Postea creandam mulierem traductus in paradisum. Ideoque mulier peculiari quadam naturæ dote veluti assueta æditissimo creationis suæ loco, quantumvis ab also despiciens non patitur vertiginem, neque caligant oculi eius, ut viris accidere solet. Prætereà si contingat mulierem cum viro pariter in aquis periclitari omni externo adiutorio semoto mulier diutius supernatat viro, citius subsidente fundumque petente. Quod autem loci dignitas ad hominis nobilitatem faciat, leges ciuiles sacrique canones haud obscure confirmant, [13] & omnium gentium consuetudo. Illud maxime obseruat non solum in hominibus, sed quibusque animalibus, etiam in inanimatis æstimandis, ut quanto quæque dignioræ sunt orto loco tanto generosiora censeantur. Quocirca Isaac præcepit filio suo Iacob ne uxorem acciperet de terra Canaan, sed de Mesopotamia syriæ conditione meliore. Est haud dissimile quod est apud Iohannem [Iohan. 1.] dum Philippus diceret: Invenimus Iesum filium Ioseph, à Nazareth dixit ei Nathanael, à Nazareth potest esse aliquid boni.

But waving (at present) this abstruser mode of proof, as a matter read by few, understood by fewer, and requiring a more ample ample explication, than our leisure, no less than the reader's patience, can here allow of, we proceed from words to things, and come to investigate and display Female Excellency, not barely from the name, but in reality from its intrinsick worth and proper endowments; for long jangling about nominals, whilest substances fleet by unregarded, may argue some smattering in Grammar, or Sophistry, but no great stock of solid or usefull learning.

Let us then (as we are commanded) search the Scriptures, and dating our discourse with the World's original, examine what dignity was alotted to Woman above Man, by order of Creation. We know that all things made by the Almighty Architect, may not unfitly be branched into these two ranks, some remaining ever incorruptible, others subject to corruption and mutation; in the creation of both which, Divine Wisdome proceeded in a method of descension and ascension, beginning with the more noble of the one, and concluding with the most noble of the other. Hence he first created those purer essences, immaterial angels and souls, (for so the great St. Augustine contends, that the soul of our first parent was created together with the angels, before the poroduction of his body) then the incorruptible bodies, as the Heavens, and those vast numbers of glorious stars, wherewith the same are embroidered; as also the elements, incorruptible too, but obnoxious to various mutations, of which last he composed all other things liable to corruption, beginning with the meanest, and so proceeding upwards again by several degrees of dignity, to the perfection of the Universe; so as first minerals were brought forth, then sprouted up vegetables, plants, herbs, and trees, afterwards plant-animals, then living creatures in order, creeping, swimming, flying, and four-footed, and last of all he formed our first parents after his own similitude, first the man, and then the woman, in whom was compleated the Heavens and the Earth, and all the glory of them, for after her creation the great Creator rested, as having nothing more honourable to frame; and so well resented the pleasure of having finisht this glorious work so happily, that he instituted a day of each seven to celebrate its Festival. Woman then beingthe last of the creatures, the end, complement, and consummation of all the works of God, what ignorance is there so stupid, or what impudence can there be so effronted, as to deny her a prerogative above all other creatures, without whom the World it self had been imperfect; it being impossible the same should be compleated, but in some creature most perfect, and absurd to dream, that Infinite Wisdome would conclude so noble a fabrick, with a thing any way trivial or defective: for the whole Universe being created by God, as an entire and perfect circle, it was requisite the same should be made up, and finisht in such an exact and absolute particle, as might with a most strict tye unite and glew toghether the first of all things with the last. Thus the woman in relation to time indeed was formed last, but in respect of dignity, first of all conceived in the divine Idea, (as 'tis written, Before the Heavens were created I chose her;) the End, according to the Catholick Creed of philosophers, being ever first in intention, though last in execution: but Woman was the End, and last work of God, and introduced into the World, not unlike a queen into her royal palace, Paradise her metropolitan residence, being fitted and prepared before hand for her reception and entertainment, where the Man seem'd only her harbinger or attendant. Deservedly therefore doth every creature love, and pay respect and homage to her, who is of all creatures the queen, perfection, and glory; for which cause the wise man saith, He glorifies the generosity of the Woman, having society with God, the Lord of all hath loved her.

But further, in reference to the place of her creation, how much Woman doth surpass Man in dignity, sacred Oracles liberally inform us, witnessing her to be created in Paradise, a place no less noble, than pleasant and delightfull; but the Man out of Paradise, in a rural field, with irrational brutes. And therefore as great personages, of noble extraction, though by the malice of Fortune reduc'd to extremities, retain still some marks of grandeur, and a mean different from the vulgar, so Woman carries yet an air of Paradise, something that speaks her sublime descent, her inclinations beign generally more pious and devout, and her countenance angelical, and (as accustomed to that sublime place of her first birth) she enjoys this peculiar priviledge, that looking downwards, though from never so high a precipice, she is not seiz'd with that dizziness or dimness of sight, which frequently in such accidents happens to men. As also if a man and woman together chance to be exposed to danger by water, (deprived of all external aid or assistance) you may behold her a long time floating on the chrystal superficies, the compassionate element seeming unwilling to contract the guilt of destroying so much excellency; whilest the Man streight sinks, and (like other gross bodies) tends to the bottome, as his proper center. Now that the dignity of the place of nativity conduces not a little to the enobling a person, both the civil laws, and sacred canons plainly intimate, and the custome of all nations confirms; and that not only in men, but in all other animals, yea inanimate creatures, esteeming each so much more generous and noble, as they come from a more worth place. Thus Isaac commands his Jacob not to take a wife of the land of Canaan, but of the then more renowned country, Mesopotamia of Syria: not unlike which is that in John, where Philip relating, that he had found Jesus of Nazareth, Nathanael (that true Isreaelite) nimbly queries, If any thing good could come thence?

But to proceed; as in order and place, so also in matter of her Creation, Woman far excells Man. things receive their value from the matter they are made of, and the excellent skill of their maker: Pots of common clay must not contend with China-dishes, nor pewter utensils vye dignity with those of silver. One line drawn by Appelles his exquisite pencill, is more to be esteemed, than whole portraitures perform'd by the slubbering hands of vulgar artists. Woman was not composed of any inanimate or vile dirt, but of a more refined and purified substance, enlivened and actuated by a Rational Soul, whose operations speak it a beam, or bright ray of Divinity. Man was taken out of the Earth, which of its own nature, with the co-operation of Celestial Influxes, is wont to bring forth living creatures: but Woman, above all influence of the Heavens, or aptitude of Nature, without any assisting virtue, or co-operating power, was formed miraculously, by god himself, out of that ribb taken from dormant Adam's side, whereby Man became maim'd and imperfect; and thence ever since, as a needle that hath suffered the magnetick touch, stands alwayes trembling till he looks full on its beloved North, so he can never rest, till by taking a woman, and incorporating her with himself, he retreive that loss, and render himself again intire and perfect, The rare art exercised in rearing this Female-Fabrick, is not obscurely intimated by the Divine Historian, in his Original Language, where God is said to make Man, but to have built Woman; that implying but common work, this much curiosity, and contrivance; insomuch that Man seems little more than the production of Nature, Woman, the more immediate handiwork of the God of Nature. And therefore for the most part Woman is more susceptable of, and replenisht with divine splendor and irradiations, than Man, of which her incomparable Neatness, and charming Beauty, may be a pregnant evidence; for Beauty is nothing but the brightness or radiancy of Divine Light, shining in created Essences, and casting on us its glorious reflections from fair bodies, as illustriously as out weak eyes are capable without dazleing to behold it. And this most frequently chooseth to reside in Woman, rather than Man; whence she becomes beyond all espression amiable and delightfull, her flesh tender and delicate, her colour bright and clear, her hair most becoming, her locks (Cupids Fetters, and the only threads wherewith he strings his bow) soft, long, and glittering, her countenance more august and majestical, her lokks more sprightly, vivid, and jocund, a snow-white neck, and large smooth high fore-head, sparkling eyes, armed with irresistable glances, and yet tempered with a lovely grace and chearfulness, arches over with stately eyebrows, (half Moons, that boast more conquests than the proud Turkish ensigns) which being divided with a beseeming, plain, and equal distance, her well proportioned nose leads to her pretty mouth, and that displaying with an amorous smile, the rosie portals of its soft ruddy lips, discovers a row of inestimable pearl, her fine small teeth, even, and out-vying ivory for whiteness, yet fewer in number than man's, as having less occasion to use them, being neither great eater, nor biter. Then her modest cheeks, whose colours are so purely mixt, that lillies and roses seem there to contend for superiority, and her pretty round chin, beautified with a love-dimple; a voice she hath most sweet and inchanting; breasts which seem two sphears of snow, or swelling mountaines of delight; long arms, little hands, interwoven with a curious laberynth of azure veins; long slender fingers, nimble joints, and all parts of her body plump, juicy, and attractive. Besides, her gate is so modest, her motions decent and natural, her gesture more free and noble, her air more taking and complacent, and the whole form, habit, and symmetry of her person, graced with such innumerable charms, as without injuring truth, we may affirm, That in the whole series of creatures there is nothing so much to be admir'd, or miracle so deserving to be seen, since in her alone all that have not their eyes blear'd with prejudice, or envy, may clearly see, the great Creator (who is the fountain of all that is good and amiable) hath epitomized the beauty of all his other works, for those perfections which sparkle here and there in them, are collected and constellated in her, whom we may call, a draught of the whole Creation in miniature, or a copy of that vast Volume done in exquisite short-hand. Hence all creatures admire, love, and almost adore her; for so (* Lib. 8. Nat. Hist.) Pliny (that great clark of Nature's Closet) relates, That the lion which spareth no other creature, trembleth at a woman, and hardly proffereth her that violence which usually he doth to Man; as if Nature had taught that savage animal the respects due to so fair a presence. Nor is it only the conceit of fond opinion, but a very credible Truth, That even spiritual Natures, incorporeal Essences, and Dæmons, have many times been enamoured on Women with wonderfull passion; for omitting those stories poets tell us, of the Amours of their fabulous Deities, as Apollo and Daphne, Neptune and Salmonea, or rampant Hercules with his three wenches, Hebe, Jole, and Omphale, &c. The Holy Scripture seems to intimate no less, as in Genesis we find, That the Sons of God seeing the Daughters of Men were fair, took of them for their wives: to which we might adde, (if it be not too Apochryphal) the ill spirit Asmodeus, who so jealously courted the Lady, that he destroy'd all his rivals, in the history of Tobit. Indeed these sacred rolls are frequent in recommending this divine ornament, Beauty, and furnish us with various examples of its power and excellency. Thereby it was Abigail preserved her churlish husband's life and fortune, from the fury of incensed David; for thus the royal captain accosts her, Return in peace, I have heard thy voice, and honoured thy face, (or as other versions render it, Accepted thy person.) All beauty is either intellectual, vocal, or corporeal; in each of which this Lady is recorded to have been eminently accomplisht, being both prudent in mind, eloquent of speech, and beautifull in person; for which excellency perfections, David after Nabal's decease accepted her for one of his wives. Hester's beauty was a means to deliver her people out of the jaws of destruction, to which proud Haman had devoted them. And fair Judith's charms infatuating the besotted general, preserved her nation from a ruine which seem'd inevitable. After those various temptations and tedious afflictions of holy Job, Heaven (as if it could not bestow a better earthly reward on such a stupendious and inimitable patience) blest him with three daughters so sweet, fair, and attractive, that they surpast those graces poets fable of, and the whole World (bankrupt of such other excellency) could not produce their parallels. Who reading the legends of the Sacred Virgins, can but admire in them that transcendent beauty, which the Church vouchsafes to celebrate with such solemn Eulogies of honour? especially that immaculate Virgin, the blessed Mary, whose beauty is said to be so exactly temper'd with chastity and holiness, trhat though it captivated all hearts, yet it never tempted any to folly, so much as in thought. Not is beauty only esteemed amongst men, but seems also to be particularly regarded even by God himself, (as indeed how can he but respect his own reflection.) Thus we sometimes read him commanding all the males (even children) should be slain, but the women that were fair to be saved alive. And in Deuteronomy, liberty is indulged to the Israelites, to take one of their captives to wife, if she were beautifull, which otherwise was unlawfull.

But besides this charming excellency, which not only invites, but commands our admiration, Woman is endowed with another natural ornament, not vouchsaft to men; her hair growing to that becoming length, as to veil those more reserved parts, whereof modesty commands concealment; and indeed of that slushing virtue this sweet Sex may justly challenge the far greatest share, it having been oft experienced, (*) that in desperate diseases, they have chosen to expose themselves to Death's imbraces, rather than to the view and handling of chyrurgions [surgeons] for cure. Nor can Death it self rifle them of this modest bashfulness, for when drowned, (as Pliny relates, and experience proves) they lye in the water with their faces downwards, Nature sparing their modesty, whereas a man in such a case swims on his back, exposing all his shame and nakedness to publick view. further, the most worthy part of us, whereby we chiefly differ from brutes, is the head, and of that, especially the face. Now in men, that noble member the head, is often by age or other infirmity plundered of hair, its native ornament, and grows deformed with a despicable baldness, from which misfortune women by an extraordinary priviledge of Nature are exempt. As likewise their faces remain alwayes smooth and comely; whereas men's are frequently so beset with over-grown beards, and sordid hair, that 'tis difficult to distinguish them from beasts; whence by the Law of the Twelve Tables, it was provided, women should not shave their cheeks, lest it might occasion the growth of beards, and destroy their native pudor [modesty] and comeliness. Now of the cleanness and purity of this sex, this oft-try'd experiment cannot but be a proof beyond exception; for when a woman hath once washt her self clean, let her wash again in fresh water, and it shall receive no spot or tincture of foulness; but a man never so well washt, as oft as he washes again, will still leave behind some filth and sordities. Nor may we omit, That Nature hath given Women the greatest share in the procreation of Mankind; for according to the opinion of those great pillars of the Art of healing, Galen and Avicenna, she contributes most to the matter and nutriment of the birth, which may be the reason that most children resemble their mothers many times in external features, but almost alwayes in genius and inclinations; for where mothers be simple, the children generally prove fools, and where they are wise, these are witty: but on the contrary, the wisest fathers have most times idiots to their sons, and foolish fathers frequently get wise children, provided the mother be but possest of a competent stock of discretion. And hence it should seem, mothers become more fond and indulgent to children, as being sensible of having a greater share and interest in them; in requital whereof for the same cause, we are naturally more affected towards our mothers than to our fathers, so as we seem but to respect our father, and to love only our mother. And this leads us to make some reflection on that which is our first commons in this World, our mother's milk, a thing of that catholick virtue, that it not only nourishes infants, cherishes the sick, and restores consumptive and languishing nature, but may in case of necessity suffice for the preservation of life to persons of any age, a notable instance whereof we read in Valerius, of a poor young woman, who therewith preserved her aged mother in prison, that otherwise had inevitable been swallowed up by the devouring jaws of famine, whereby

She sav'd her life who gave her life before,
And kindly did in kind her milk restore.

Furthermore, to omit that women are more early ready to accomplish that great end of our being, generation, and the propagation of posterity, than men, and that stupendious miracle of Nature, their longing, when many times without danger they greedily feed on raw flesh or fish, and not seldome on coals, dirts, stones, and other trash, which without damage they concoct, and convert into healthfull nutriment: We only at present adde, That according to the traditions of philosophers and physitians, ratified by experience, women have obtained this excellent book from the indulgence and bounty of Nature, That in all diseases whatever, they of themselves, from their own proper stock, are furnisht with remedies, and can cure themselves, without praying in aid of any forreign help, or far-fetcht medicament.

But that which transcends all wonder, is, that Woman alone, without Man, should be able to produce humane Nature, which Man alone never could pretend to; and yet this is commonly affirmed by the Turks and other Mahumetans, to be feazible; amongst whom many are believed to be conceiv'd without Fathers, whom in their own tongue they call Nefesogli. Stories likewise go of islands, where the women are conceived to conceive by the Wind; but this we dare not admit into our Creed, for thereby we should injuriously rob the blessed Mary of her honour, whose alone prerogative it was to conceive without the knowledge of Man, when she brought forth her natural Son, our Saviour, of her proper substance, being impregnated by the Holy spirit, and remaining still a pure and immaculate Virgin, such fruitfulness attending the precedent Benediction, that she needed not Man's help in reference to conception. But of brute animals it is more confidently affirmed, some females conceive without the company of the Male; as Origen against Faustus, delivers on the credit of history, concerning she-vultures; and Antiquity of certain mares, which went to foal by the fruitfull gales of Zephyrus, of which the Poet,

Ore omnes versæ in zephyrum stantrupibus altis
Exceptantque leves auras, & sæpe sine ullis
Coniugiis vento gravidæ.

Ore omnes versæ in zephyrum stantrupibus altis
Exceptantque leves auras, & sæpe sine ullis
Coniugiis vento gravidæ.

Standing on top of rocks, the wanton Beast
Sucks in the gentle breises of the West;
Whence she grows pregnant, and such Coles you'd find
As fleet and nimble, at their Sire, the Wind.

What shall we say of speech, that divine Faculty differencing us from brutes, whereby the Soul puts conceptions into words, and makes her apprehensions audible, which the profound Trismegistus prizes at no lower rate than immortality; and the poet Hesiod deservedly stiles our best treasure. I appeal to each man's own exerience, (and some I know have had cause to observe it) whether women are not naturally more eloquent of speech, than men, and their tongues more apt and voluble to cloath their thoughts in language and express their sentiments on any occasion. How sweet and insinuating are their complements? how close and home their objurations? how sudden their answers? how ingenious their retorts? how ready their excuses? how neat their evasions? how irresistable their intreaties? Did not every one of us first learn to speak from no to tutors than our mothers or nurses? and in this behalf Nature (like a carefull governess) so wisely provides for Humanity, that scarce ever any of that sex are found dumb. Nor is this sure any mean or vulgar honour, but meriting the greatest regard, to surpass men in that, wherein Man himself chiefly excells other creatures.

But pretermitting these more vulgar and prophane instances of feminine superiority, let us return to sacred letters, deducing the rivulets of our discourse from the very fountains of Religion; where we may observe, That Man was first blest for the woman's sake, God vouchsafing no benediction on him till after her Creation, as if before he had been unworthy that celestial favour. consonant whereunto is that Proverb of Solomon, He that finds a good woman, finds a good thing, and shall receive a blessing from the Lord. And that in Ecclesiasticus, Blessed is the husband of a good woman, the number of his years shall be doubled. Nor indeed can any vye dignity with him whose good fortune 'tis to enjoy a good wife; for (as the same Siracides saith) she is a Grace above all Graces: and therefore the wisest of kings calls her, The Crown; and the great Apostle, The Glory of the Man: Now Glory is defined to be the consummation and perfection of a thing acquiescing and delighting in its end, viz. when nothing more can be thereto added to augment its perfection. Therefore Woman being the complement, feliciry, blessing, and glory of Man, 'tis but requisite every man should love and respect her accordingly; and he that doth not do so, or shall be to barbarous as to hate or dis-esteem her, is not only a stranger to all virtues and graces, but a very rebel against Humanity.

Hereto we might, perhaps not improperly, refer those Cabalistical mysteries, how that Abraham was blessed of God in some respect through means of his Wife Sarah; for by taking the letter H from her name, and adding it to his, he came to be called Abraham. As also that Jacob's blessing was acquired by a woman, his mother: of which sort there are in Scripture several other passages, not requisite here to be unfolded. This may suffice to let us see, that the blessing was bestow'd for the Woman's sake, but the Law given to the Man: to him was forbidden the fruit of that unhappy tree, which set all posterities teeth on edge; not to the Woman, who was not then so much as created. For although St. Gregory (*) [Greg l. 35. Moral c. 16.] read the Prohibition, you shall not eat, as though it were spoken to both Man and Woman, yet the original delivers it in the singular number. And St. Austin (*) (Gen. ad Lat. lib. 8. cap. 17) [St. Augustine] taketh away the doubt, and telleth us, That by tradition the Woman receiveth this Commandment from the Man, not by immediate delivery from God; which if so, we thence conclude, That by reason thereof the Woman might chance more easily to break this Law, than the Man; since the All-glorious Majesty of God that commanded, should take deeper impression in Man, than the equality of person that related, could in the Woman; the roaring of a lion being more trembled at, than the braying of an ass; the commands of a king more powerfull, than the words of one's companion. At most, when Woman sin'd, she did it, poor Soul, unwittingly, being deluded by the insinuating Serpent: so that, it appears the Man sinned against perfect knowledge, and the positive command of his Maker; the Woman out of ignorance, seduced by the crafty wiles of the Tempter, with whom for a considerable time she disputed the matter, and lost not the glory of the day without a fair combate (?), though at last she fell an unhappy trophy to his strategems: whereas no sooner was that too-pleasing apple proffered to the Man, but without scruple he greedily falls oon, and, rebel as he was, would needs tast its fancied sweetness, whose bitter rellish remains to this day, and hath left on us those original stains, which nothing but Divine Blood can fetch out.

That Woman was first set upon by the Adversary, may be an argument of her excellency; for we know, that the sharpest points are soonest blunted, and the perfectest white most easily soil'd.

Envy strikes at the best, who stand on high,
And fairest marks for foulest oblaquy.

Quod si etiam quispiam cum Aristotele dicat [Arist. lib. de animali.] inter omnia animalia masculos esse fortiores, prudentiores & nobiliores, huic respondet excellentior doctor Paulus Apostolus dicens: Quæ stulta sunt mundi elegit Deus ut confundat sapientes & infirma mundi elegit Deus, ut confundat fortia, & ignobilia mundi, & contemptibilia elegit Deus, & ea quæ non [27] sunt ut ea quæ sunt destrueret [I. Corynth. 1.]. Nam quis inter viros in cunctis naturæ gratiarum dotibus Adamo sublimior extitit? [Gen. 2] at mulier illum humiliavit. Quis Samsone fortior? mulier eius fortitudinem superauit. Quis castior Loth [Iudich. 14. & 16.]? mulier illum ad incestum prouocauit, Quis Dauid religiosior? mulier eius sanctimoniam turbauit; quis sapientior Salomone, [Gen. 19.] mulier eum decepit. Quis patientior Iob? [2. Reg. 11.] quem diabolus fortunis omnibus exuit [3. Reg. 11.], familiam & filios occidit, ipsumque ulceribus, sanie, dolore toto corpore oppleuit? tamen à pristina animi simplicitate, patientiaque ad iracundiam prouocare non potuit, prouocauit autem mulier, in hoc diabolo superior confidentiorque, quem ad maledicendum irritauit. Quod si modo fas est vel Christum ipsum [Matth. 15.] in hanc comparationem vocare, quo nihil potentius, nihil sapientius, cum sit æterna Dei sapientia, atque potestas, nonne à Chananea illa muliercula sese superari passus est, dicente ipso: Non est bonum tollere panem filiorum, & mittere canibus. Illa contra respondente: utique Domine, nam & catelli edunt de micisquæ cadunt de mensa Dominorum suorum, cum que iam vidisset Christus, quia illam hoc argumento superare non posset, benedixiti illi dicens, Fiat tibi sicut vis. Quis Petro Apostolorum primo in fide ferventior? [Ioan. 18. Matth. 20. Marc. 14. Luc. 22.] mulier illum non minimum ecclesiæ pastorem ad negandum Christum seduxit, dicant quicquid velint canonistæ, ecclesiam suam non posse errare, Papa mulier illam egregia impostura delusit. [24. q. 1. à recta Plati. de Ioan. 3] Cæterum dicet quis, hæc magis in opprobrium mulierum vergere, quam ad laudem accedere. [28] Cui mulieres ad hunc modum respondebunt. Si alterum nostrum necesse est aut boni alicuius, aut etiam vitæ iacturam facere, malo ego te perdere quam me perditum iri, Idque exemplo Innocentii tertii, qui in quadam sua decretali epistola ad quendam Cardinalem à Romana se de legatum scriptum reliquit. Si te vel me confundi oporteat, potius te confundi eligam. Præterea ciuilibus legibus etiam mulieribus indultum est, ut liceat sibi consule re damno alieno. Atque in ipsis sacris literis nonne sæpe benedicitur, et extollitur iniquitas mulieris, plus quam vir benefaciens? Nonne laudatur Rachel, quæ patrem suum idola quærentem [Genes. 31.], pulchra adinventione delusit? Nonne etiam Rebecca quia per fraudem obtinuit Iacob benedictionem patris [Genes. 27.], & postea cautius fecit declinare fratris iram, Raab meretrix decepit eos qui quærebant exploratores Iosue, & reputatur ei ad iustitiam Egressa est Iahel in occursum Sisaræ, dixitque ad eum intra ad me Domine mi, ac petenti aquam dedit illi bibere de utre lactis, & operuit illum iacentem, dormiente autem Sisara ingressa est abscondite, percussitque clauum in caput eius, & interfecit illum, qui se fidei eius crediderat servandum, atque pro hac in signi proditione benedicta, inquit scriptura, inter mulieres Iahel benedicatur in tabernaculo suo. Legite historiam Iudich [Iudich. 11], & notate verba eius ad Olofernem. Sume inquit verba ancillæ tuæ quoniam si ea secutus fueris perfectum te faciet Dominus, veniens nunciabo tibi omnia, ita ut adducam [29] te per mediam Hierusalem, & habebis omnem populum Israel, sicut oues quarum est pastor, & non latrabit vel unus canis contra te, quoniam hæc mihi dicta sunt per prouidentiam Dei, sopitumque blanditiis Olofernem percussit in ceruicem, & abscidit caput eius. Quod quæso, iniquius consilium, quæ crudeliores insidiæ, quæ captiosior proditio ex cogitari posset, & hanc idcirco benedicit, laudat & extollit scriptura, & longe melior reputata est iniquitas mulieris, quam vir benefaciens.

But if any object with Aristotle, That the male is generally much the strongest, and therefore to be more valued; wedesire such to consider, how contemptible a glory tis to boast of big bones, or brawny arms, and what mean trophies they can hope to raise to themselves by excelling women, by those advantages wherein they must confess themselves inferior to hundreds of beasts. If strength alone must give the pre-eminence, let Men give place to their horses, confess their oxen their masters, and pay homage to elephants. But in truth they have little reason to vaunt of the strength or prudence, the valour or subtilty of their Sex, having been alwayes shamefully baffled by those whom they vainly call the weaker vessels. What Man was ever able to vye strength with Sampson, whose single arm no better weapon'd than with an asses jaw-bone, could at once sacrifice a thousand and lives to his fury? yet did this prodigious hero (like Hercules) truckle to a distaff, and was ridiculously captivated by a woman. Who could boast a more severe chastity than just Lot, whose righteous soul did daily suffer pangs of grief and indignation, seeing the Sodomite's debaucheries? yet women easily inticed him to ebriety and incest. Who more religious than David? yet a bathing Beersheba caused him at once to sully the pure robes of his sanctity, with the black stains both of adultery and murder. Who so wise as Solomon, who seems to have been Nature's Privy-Counsellor, and to have had the honour to behold her undrest? yet was not all his wisdom amulet sufficient to guard him against women's charms, but that he still placed more felicity in their enjoyment, than in all the curious contemplations and researches of Philosophy; and even abandon'd the worship of that God, who had bestowed those stupendious parts on him, to wantonnize in their imbraces. Who more fervent and resolv'd in the faith, than Peters, the chief of the Apostles? yet a silly damsel caused that great pastor of the Church thrice to deny his Master.

There needs not any more evident argument of this happy sexes pre-eminence, than to reflect, That the most worthy of all creatures that ever was or will be, was a Woman, viz. the blessed Virgin. Nor is this any other than one of Aristotle's own Arguments. That kind of which the best is more noble than the best of another kind, is it felt more noble than that other kind: now of the Female kind the Virgin Mary is the best. In the Male there arose not a greater than John Baptist; and how much that sacred Virgin, who is exalted above all the Quires of angels, doth surpass him, there is no Catholick so ignorant but understands. In like sort we may argue, That kind whose worst is worse than the worst of another kind? but we know, that the worst and vilest of all creatures is Man; whether we understand it of that wretched Judas, who committed high treason against the King of Kings, and of whom 'tis said, It had been good for him not to have been born; or whether there shall hereafter arise an Antichrist worse than he, in whom shall dwell all the power of Satan. And here by the way give us leave to remark, that the Scriptures mention divers Men banisht to eternal torments; whereas we nowhere read of any woman damn'd. But to proceed;

Nature herself gives a suffrage to our assertion; for in all her productions, when any thing is to be framed more excellent than ordinary, she makes it a Female. Thus the Eagle, the noblest of birds, and Queen of all the winged troops, is never found a Male. And the wondrous Phoenix (to which the World is too poor to yield a mate) is related by the Egyptians to be ever of the female sex. But on the contrary, The King of Serpents, whom they call the Basilisk, the most mortal of all poisons, is alwayes, and cannot but be a male, as the more proper receptacle of venome and destructive qualities. Whereas the excellency and innocency of this other sweet-natur'd sex, which we here recommend, is hence abundantly manifest, in that all those black crimes and crying enormities which incense Heaven, and infest Earth, derive their pedigree from men. Adam the first man, first lockt up the Gates of Paradise, and by presuming to transgress the Law of his Maker, rendred all us his unhappy posterity obnoxious to sin, and consequently entituled to the wages thereof, death. And his first-born son unlockt the Gates of Hell; first of all introducing that infernal train, Envy, Murder, Paracide, and Despair into the World. The first that ventured on polygamy was Lamech; the first drunkard, Noah; the first setter up both of tyranny and idolatry, Nimrod, that mighty hunter, who thereby at once exercised his cruelty both on body and soul. Men they were that first establisht a commerce with the Regions of darkness, by treating and making compacts with infernal spirits, and inventing prophane arts. Men they were whose raging lusts first transported them to offer violence to Nature, whereof the ruines of Sodom and Gomorrah (once famous cities) calcin'd by that unnatural heat, remain to this day a dreadfull monument. To read of men that have abandon'd themselves to all kind of brutish sensualities; had two or more wives, or been adulterers, or whore-mongers, is not at all rare or unfrequent. How many wives had Abraham, Jacob, Esau, Joseph, Moses, Sampson, Saul, David, Solomon, Roboam, Abashuerus (?), and a numberless number more, who besides their wives, had concubines; and yet not satisfied, could not refrain tampering with their servants and handmaids. But we find not one woman (except Beetsheba) mentioned, but was content with one man; nor any that made a second choice, if she had issue by the first: for women are naturally far more chast and continent than men; insomuch that perceiving themselves unfruitfull, they have oft abstained from their husband's bed, and brought in others to supply their places, as Sarah, Rachel, Leah; and others voluntarily offered their maids to their husband's embraces, to raise them up posterity.

Nor are examples wanting of divers illustrious ladies, surpassing the best of men, not only in an exact and rigid chastity, but also for entire conjugal affection. Some out of a passionate tenderness, not enduring to survive their husbands, have violently cast themselves into the graves or funeral piles, together with the beloved corps. Others have thought no tomb but their own bodies, worthy to inshrine the ashes of their dearest mates. How religiously have they preserved their love's flames, as pure and undecaying as vestal fires? What means have they left unattempted? What hazards have they not embraced, to serve those to whom Hymen's sacred Band hath united them? Witness Cornelia, who so dearly affected her Pompey, that she would not suffer him to go into the wars, (though he were the World's Terror) unless her self in person might wait on him. Witness Demotia, who having lost her Leosthenes, could not find her self, and therefore through solitariness made a speedy voyage to death after hijm. Witness Sulpitia, who being adjudged to stay, and watched that she should stay at rome, when her husband Lentulus was banisht thence, did yet (notwithstanding the Senate's command, her princely father's charge, the love of her city and country, the loss of friends and family) alone expose her self unto the danger of the night, beguiled the watchfull eyes of her strict guard, brake forth of the city, and lacquted after him along the fields, until she became the joyfull companion of his wofull banishment, so little she esteem'd all the World's felicity in regard of her dear Lentulus; and for her Lentulus so willingly she incurr'd whatsoever misery. Witness Panthæa, Rhodogune, Laodemia, Martia, Valeria, Portia, Lucretia, Penelope, Alcinoe, and millions more, whose singular fame herein as it hath caused Antiquity to invest them in eternal shrines of honour, so may their rehearsal enforce Posterity to receive them as the fruitfull patterns of imitation, and so dar proselyte the bitterest Woman-hater, as to convert his aversion into an admiration of this sexes heroick vertues; especially if in his thoughts to these miracles of affection, he adde those mirrours of chastity, who have bravely slighted all both temptations and torments to preserve their honour, which they not only scorn'd to prostitute for sordid gain, or aiery titles, fror a flattering complement, or prodigal treat, but also withstood the importunities of Grandees, and defi'd the menaces of tyrants, valuing their virgin purity more than crowns, or kingdomes, or Life it self; as the Calidonian Atlanta, the Volcian Camilla, the Grecian Iphigenia, Cassandra, and Crase, and divers Lacedemonian, Spartan, Theban, and other virgins, whos enames are embalm'd in History, for the wonder and imitation of Posterity,

But here perhaps some barking Zoilus may interrupt us, by objecting the datal matches of Sampson, Jason, Deiphobus, Agamemnon, &c. and those tragedies thence ensuing: in most, if not all which, if we narrowly inspect all circumstances, we may easily find the women to be wrongfully accused; for scarce ever do ill wives happen to any but bad husbands, and such as by their own vitious examples debauch them, and teach them to be wicked by a president. We are more easily sway'd by patterns, than by precepts: every example is a most pleasing invitation, where the eye is guided unto present action, not the ear fed with fained speculation. A lascivious husband will make a wanton wife; a spend thrift husband an extravagant wife; and a modest, honest, careful husband, a modest, honest, carefull wife. We should therefore take St. Austin's [St. Augustine's] counsel, and such as we would have our wives appear unto us, the same should we first approve our selves to them. 'Tis an impudent and impious fellow (saith Seneca *) [(*) Ad. I** Epist. 94.] that requires of his wife an undefiled bed, yet he himself defiles it. For this reason (as Diogenes struck the father, when the boy swore, because he had taught him no better) so in some places the husbands are punisht only for the faults of their wives; as in Catalonia, whoever is cuckolded, payeth a summe of money; and in Paris, he rides in disgrace through the city, the cryer proclaiming these words before him, So do, so have; from which our English custome of ridings is not much different. Nor do these deplorable consequences alwayes arise from any extream ill habit or disposition of wither of the parties, but from their indiscreet conjuncture; their tempers disagreeing cause their discord, and their humours being contrary, are unfit for so close an union; such jarring notes can produce no harmony, but rather dismal effects: as a fiery vapour inveloped in the arms of a cold cloud, breaks forth with amazing flashes, and terrible thunderclaps. A mature deliberation is requisite before such an eternal bond be entred into: The mutual affection of each party; the consent of parents; the approbation of friends; the tryal of acquaintance; the special observation of disposition, genius, kindred, education, and behaviour, ought seriously to be weigh'd, before one conclude for the better, for worse, and tye that Gordian knot, which cannot be loosed till death cuts it. Now then if a man make his choice with these due respects, his marriage cannot but prove a merry age, and be crown'd with joy and felicity, because he is guided by Prudence, which never faileth her followers. But if not, he may well be stiled a fool, since he is hurried on with passion, and a giddy fancy, which easily impoison the best designs. He therefore that is truely wise, cannot but choose a vertuous wife, and by consequence live happily with her; and if any take one that proves vitious, it argues his own folly, and so by good reason he ought patiently and without repining to endure her, as the effect of his own inconsiderateness, and not to aggrandize his misfortune, by quarrelling with his own Choice.

Besides, as the Lion in the fable reply'd to the fellow upbraiding him with a picture, wherein was drawn a man killing a lion; Were we lions' painters, you should see one lion tearing a thousand men. So had women but the power of making laws, and writing histories, what tragedies might they not justly have published of men's unparalleld villany? Amongst whom are daily found so many murderers, theeves, ravishers, forgers, fierers of cities, and trayters, who in the time of Joshua and King David, robb'd in such vast multitudes, that they march'd in a posture of war, and made them captains of their padding bands, (a trick they have scarce forgot at this very day) whence so many prisons become crowded, and so many gibbets loaded with their carkasses. Whereas on the contrary, to women we owe the invention of all things usefull or beneficial to Mankind, which may either adorn and enlighten our dark minds, or relieve and accommodate the necessities of our frail bodies. Hence both the Muses and the Graces are said to be Shees; and the names of all arts, sciences, and vertues, are feminine, and drawn by painters in the habit of women. Nor was there amongst all kinds of idolaters, and so much celebrated for learning and prudence, as those who paid their adorations at the altars of female Deities; such being the veneration and esteem of this Sex of old, that those three principal parts (which Antiquity conceited to be all the World) were christned after the names of women; one taking its denomination from Asia the Nymph; the other from Europa, the daughter of Agenor; and the third from Lybia, the daughter of Epaphus, which is also called Africa.

If we particularly take an impartial survey of all kinds of virtues and excellencies, we shall find that women may in each without usurpation challenge the principal place. If we look of Chastity, 'twas a Woman first vow'd virginity to God. If the gift of prophesie [prophecy] be required, Lactantius, Eusebius, and St. Austin [St. Augustine], can tell us with what a divine spirit the Sybils were inspired: and holy Writ records Miriam the sister of Moses, and Olda, Jeremiah's unkle's wife; and no less than four sisters, daughters of Philip, all eminent prophetesses. If constancy and perseverence in virtue be regarded, you will find Judith, Ruth, and Hester, so gloriously celebrated by the holy Spirit, Inditer of those sacred Volumes, that the books themselves retain their Names. If a lively, vigorous, and stable faith be expected, we shall see Men generally come short of Women. The poor widdow of Sarepta believed the Prophet Elias, though the things he told her could not but to carnal reason appear in the shape of impossibilities. Zacharias was reprehended for his infidelity by the Angel, and struck dumb; but his wife Elizabeth prophesies both with her womb and her voice, and loudly celebrates the praises of the blessed Virgin Mother, saying, Blessed art thou who hast believed the things which are said unto thee by the Lord. To omit the Samaritan Woman, with whom Christ entertain'd discourse at the well, and being satisfied with the more acceptable dainties of her stedfast faith, refused the Apostles provsion. And that irresistable belief of the Woman of Cananaa; her who had the issue of blood, who seemed to storm Heaven, and offer a welcome violence to their Saviour, not to be put off with any denial. Was not the faith and confession of Martha equal to that of Peter? What a noble constancy of faith and resolution do we find in Mary Magdalen, verifying that saying, She to whom much was forgiven, loved much. For when the priests and Jews, blinded with rage and ignorance, crucified that Messias, whom they had so long passionately expected, she stands weeping by the Cross, a floud of tears flowing from her fair eyes, to see those streams of blood and water trickle from his precious side. Afterwards she brings spices and precious oyntments to embalm his body; but missing it in the tomb, enquires of the supposed gardiner, and soon acknowledgeth him to be God; goes with as much speed as joy (?) to the Apostles, and tells them her Lord is risen: They all doubt the miracle, or rather deride her narration, as if 'twere only some dream of her melancholly fancy; but still her confidence continues, and her faith remains unshaken, even when all those pillars of the Church seem'd weak and tottering. What shall we say of holy Priscilla, who instructed Apollo, a person learned in Law, and (as Ecclesiastical histories inform us) Bishop of Corinth, which great Apostolical Man was so much a stranger to the pride and conceited humour of our giddly Age, that he thought it no shame to learn of a woman what he might teach in the Church.

If we consult primitive histories, and turn over martyrologies, we shall find, those women who have testified their faith in the flames of martyrdome, and embraced death and torments, rather than renounce true Religion, not to have been out-numbred by the men, all which particularly to enumerate we should be infinite: only give us leave not to forget that wonderfull matron, deserving a place in all good men's memories, who not only with a divine and incredible patience, beheld her seven sons perishing in her sight by cruel martyrdome, but also couragiously exhorted them to death; and putting her entire confidence in God, was afterwards her self destroyed for the laws of her countrey.

To this good natur'd Sex, (as instruments of providence) whole nations stand indebted for their faith, and owe their conversion. Did not Theodilina, the daughter of the King of Bavaria, convert the Lombards? Greisil the sister of the Emperour Henry the First, the Hungarian? Clotidis, the daughter of the King of Burgundy, the Francks? and a poor she-Apostle of very mean extraction, the Hiberti? each of them illuminating with the bright beams of the Christian Faith, many thousand souls, which before lay groping in the hellish darkness of Pagan superstition and idolatry. By this method of beneficence, doing good to the better part of those we converse with, and promoting the eternam Concerns of Mankind, is trur Honour only acquir'd. This alone is the Royal Road to that immense Glory, which will still remain fresh and sparkling, when Pyramids shall lye buried in rubbish, and the noise of victories be forgot; for so Divinity assures us, They that turn many to righteousness, shall shine as the Stars in the Firmament for ever and ever.

But lest any scrupulous heads should doubt of Women's abilities, to dispatch all those affairs which are usually transacted by Men, let us joyn issue, and try the matter by examples, and we shall find, That never any difficult office was manag'd, hazardous undertaking attempted, or brave, generous exploit achieved by Men, but the same hath been perform's as famously, and with as much dexterity and success ub every respect by Women. That of old they were priests, is evident; for Melissa amongst Gentiles was so eminent in the Priesthood of the Goddess Cybele, that all that succeeded her were called Melissa. and to pass by Hyperaustria, the Priestess of Minerva; Mera of Venus; Iphigenia of Diana, &c. it may be nothing unpleasant to repeat those various names, wherewith Bacchuse's she-priests were honoured, as Thyades, Bacchæ, Menades, Eliades, Mimallonides, Ædonides, Eubyades, Basarides, Triaterides, &c. Amongst God's own people too, the Jewes, Mary, Moses's sister, used to accompany Aaron into the Sanctuary, and was by all reverenced as a priest. Nor are there wanting at this day many holy Recluses, whom Antiquity scrupled not to call (Sacerdotes) Priests.

In Magick, or the inexpugnable discipline of good or ill spirits, (which many talk of, most condemn, and few understand,) Circe and Medæa wrought more wonders than Zoroaster himself, though most believe him the first inventer of these black Arts.

For profound knowledge in the abstrusest parts of Philosophy, were eminent, Thaana, Pythagoras his wife, and his daughter Dama, excellent at explaining her father's mysterious Sentences; Aspasia and Diotima, scholars of Socrates; Philesia and Axiochia, both disciples of Plato; Plotinus extols Gemina and Amphiclea; Lactantius applauds Themiste; the Christian Church glories in St. Katherine, a Lady that alone for learning surpast all the wisest Men of that Age. Nor may our memory here without an unpardonable crime, let slip the mention of Longinus; the Philosopher's excellent pupil Queen Zenobia, for her vast knowledge in Letters, and clear understanding, called Ephinissa, whose devout works Nichomachus rendred into Greek. If we proceed to those soul-charming faculties, Oratory and Poesie, behold a whole troop crowd about us; as Armesia, surnamed Androgenia, Hortensia, Lucretia, Valeria, Copiola, Sappho, Corinna, Erimna, Telia, or Tesbia, surnam'd the Epigrammatist; Sempronia in Salust; and amongst the lawyers, Calphurnia.

Are not the Poets in their trifling fables surpast by hundreds of old Women? and Logitians in their contentious brawlings out-done by each Billingsgate-Fish-wife?

Your smooth-tongu'd Orators seem almost almighty in words, and able at pleasure to raise or calm the passions, by the Magick of their rhetorick; yet where was there ever any of them so happy, but that a pretty obliging Wench would out-go him in the art of persuasion? What subtle Arithmetician is able to mis-reckon a Woman when he goes to pay her a debt, or cheat her of a penny by all his rules of practice or falshood? What musitian [musician] can equal her for singing; or dare compare the squeaking of his Crowd to the melody of her ravishing voice?

A silly Grammar's predictions have often been answered with suitable events; whilest the prognosticians of great mathematicians, and famous star-readers, (that boast themselves of Heaven's cabinet-Councel) serve only to prove their authors either lying fools, or flattering knaves. How frequently is the art of the most eminent physitians [physicians] forc'd to veil to the skill of a countrey-matron? who with an ordinary receipt chases away those sullen distempers, which bid defiance to all the slops and hard words levied against them by Master Doctor.

Nor need any of these artists resent this ill, since Socrates, the wisest of Men (if you'l credit an Oracle) thought if no shame in his wisest Age to learn of Aspasia: nor did Apollo the Divine blush to receive instruction from good Priscilla.

Having thus briefly vindicated the fair Sexes reputation in the schools, we next proceed to the Court and Camp, and find them there not at all deficient in policy of State, or that civil prudence requisite for the conduct of humane affairs: not so ignorant as many imagine, in State-craft; that refined skill which dis-imbroils the intrigues of the Court; which teacheth the Science of War, and the dexterity of treating for peace; Women's wits having generally been esteemed more quick and ready in sudden exigents, and most fertile and dexterous for the plotting and carrying on any politick design, or subtle contrivance.

No stratagem did warriour e're devise,
Which first he learnt not from their catching eyes.

Of these she-Machiavils and feminine Hectors, history copiously affords us examples; as Opis, reverenced by the Ægyptians [Egyptians] as a Deity; Plotina, the wife of Trajan; Amalasmutha, the Queen of the Ostrogoths; Deborah, to whom in all cases of difference the Israelites repair'd for judgement, and rescu'd themselves from slavery, by a memorable victory under her conduct. Semiramis, who for forty years with much honour and renown governed the Assyrians; and Candaces, Queen of Ethiopia, no less eminent for prudence, than power and magnificence, of whom some mention is made in the Acts: but wonders are related by that worthy Register of Antiquity, Josephus, for laying the foundations of Empires, and building cities; Semiramis, Dido, and the Amazons, for both skill and success in war; Thomiras, Queen of the Massagetæ, who conquer'd Cyrus, that great monarch of the Persians; as also Camilla, of the Nation of the Volci; and Valisca, of Bohemia, both potent Queens. To whom might be added the Indian Pande, and the women of Phocia, Chios, and Persia; with many other illustrious Viragoes, who in the greatest exigencies, and most desperate shocks of Fortune, have preserv'd their gasping countreys; of whom the noble Judith and fair Hester deserve to lead the van, as the glory of their own, and shame of the other Sex. Whilst Rome stands, the name of that grave matron Vetruria, will be famous; who by checking the inordinate rage of her son Coriolanus, preserv'd that emperial city, the young captain at his Mother's perswasions desisting from his unnatural hostility against his Mother-Countrey. Nor can the brave Arthemisia want her due applauses, who destroy'd the Rhodian Navy that invaded her, and to return the civility of their intended visir, subdued their island, erecting an ignominious statue in the midst of their chief city, to remain there as a perpetual brand of infamy and reproach.

Nam scripserunt de illis Plutarchus, Valerius, Bocacius & plures alii. Hinc est quare non tam multa de mulierum laudibus dixerim, quam plurima reticuerim, quippe qui non sum tam ambitiosæ ceruicis, ut mulierum infinitas præstantias atque uirtutes tam pauculo sermone me posse complecti præsumam. Quis enim ad percensendas infinitas mulierum laudes sufficiat, à quibus omne nostrum esse, omnisque humani generis conseruatio, quod alias in breui petriturum esset, omnisque familia & respublica dependet. Quod nec Romanæ urbis conditorem latuit, qui dum mulieribus careret, cum Sabinis raptis eorum filiabus, bellum asperrimum inire non [42] dubitauit, cogllouit namque eiusmodi imperium, si mulieres non adessent breui periturum. Tandem capto à Sabinis capitolio, cum media foro collatis signis cruentissime pugnaretur, intercursu mulierum inter ambas acies prælium cessauit, factaque tandem pace, & percusso fœdere perpetuam amicitiam inierunt. Quamobrem earum nomina Curiis imposuit Romulus, uolentibusque Romanis, in publicis tabulis exceptum est, mulierem nec molere, nec coquinariam facere, uxorem à uiro, uirum ab uxore aliquid dono accipere uetitum, quo bona omnia communia esse scirent. Hinc tandem consuetudo emersit, ut sponsam introducentes, dicere iuberent, ubi tu ego, denotantes ubi tu dominus, ego domina. Ubi tu herus, ego hera, deinde cum regibus exactis Cariolano Martio duce Volscorum legiones ad quintum lapidem castrametatæ essent, per mulieres auersæ sunt, pro quo beneficia insigne templum fortunæ muliebri dedicatum est. Magni insuper honores dignitatisque insignia, senatusconsulto illis collata. Cuiusmodi sunt, quod in uia superiori loco incedant, uiris insuper quibusque illis in pedes assurgentibus, locumque cedentibus. Præterea uestes purpureæ cum fimbriis inauratis, gemmarum etiam ornatus, et inaures anulique & torques illis concessa, posterumque imperatorum lege cautum, ut quoties alicubi statutum fiat, prohibens deferri certas uestes aut ornamenta, mulieres sub illo non comprehendi. Hæreditatum quoque & bonorum [43] successionibus donatæ sunt, legibus etiam permissum est, mulierum funera, quemadmodum illustrium uirorum publicis laudibus celebrari. Siquidem cum mittendum ad Delphicum Apollinem munus esset, ex Camilli uoto, nec foret auri tantum in urbe, mulieres sponte corporis ornamenta contulere. Porro in eo bello quod Cyrus contra Astyagen gessit in fugam conuersa Persarum acie, mulierum castigatione reprehensa est, ac denuo instaurata, insignemque illis uictoriam dedit. Ob quod facinus lege cautum est à Cyro, ut persarum reges urbem ingressuri, singulis mulieribus singulos auri nummos persoluerent. Quod etiam Macedo bis eam urbem ingressus, toties erogauit. Insuper et prægnantibus munus duplicari iussit. Sic à priscis illis Persarum regibus atque Romanis, ab ipsis inquam Romanæ urbis imperiique incunabulis, mulieres omni semper honoris genere donatæ sunt. Porro abipsis imperatoribus non minus ueneratæ. Hinc Iustinianus imperator etiam in legibus condendis, uxorem consulendam adhibendamque censuit. Et alibi dicit lex, quod uxor coruscat, merito in honore ut sentiat eius fulgorem, ut in quantum uir in altum tollitur, tantum & coniunx eius. Sic uxor imperatoris dicitur imperatrix, & uxor regis regina, & uxor principis princeps & illustris undecunque sit nata. Et Ulpianus ait: Princeps, hoc est imperator legibus est solutus. Augusta autem quæ est uxor imperatoris, licet legibus soluta non est, princeps tamen eadem illi priuilegia contulit, quæ ipse habet. [44] Hinc est quod illustribus mulieribus iudicare permittitur, & arbitrari, atque ut possint feudum inuestire & inuestiri, & inter Vasallos quid iuris decernere. Ad idem facit quod fœmina potest habere seruos peculiares sicut et uir, potestque mulier iudicare etiam inter extraneos, potest etiam nomen indere familiæ, sic quod filii denominentut à matre, non à patre. Habent & circa dotes grandia priuilegia. Hinc inde in diuersis locis in corpore iuris expressa, ubi etiam cauetur quod mulier honestæ uitæet famæ pro debitis ciuilibus incarcerari non debeat, imo iudex pœna capitis punitur, qui ipsam carceri mancipauerit. Quod si sit suspecta de delicto in monasterium trudatur, aut mulieribus incarceranda tradatur, quia teste lege mulier melioris est conditionis quam uir, tum quia in eodem genere delicti, plus peccat uir quam mulier, hinc uir in adulterio deprehensus, capite punitur: sed mulier adultera in monasterium retruditur. Plura priuilegia colligit Azo in summa sua super titulo ad senatusconsultum Velleianum, et Speculator de renunciationibus. Illi etiam ueteres legum latares, ac reipublicæ artifices uiri sapientia graues, scientia prudentissimi, Lycurgus inquam & Plato cum scirent ex philosophiæ penetralibus mulieres, nec animi excellentia, nec corporis robore, nec dignitate naturæ uiris inferiores, sed ad omnia æque habiles, statuerunt mulieres cum uiris in luctationibus & gymnasticis exerceri, etiam in omnibus quæ ad bellicam pertinent [45] disciplinam, in artu, in funda, iactu lapidum, in sagittando, in armorum dimicatione tam equestri quam pedestri, in castrorum positione, ac in acierum ordinatione, in ducendo exercitu, & (ut breuiter dicam) omnia eademque mulieribus quæ uiris exercitia communia tribuerunt. Legamus antiquitatum fide dignos scriptores, comperiemus in Getulia, Bactris, Galletia morem fuisse uiros mollicie deditos, mulieres autem agros colere, ædificare, negotiari, equitare, præliari & cætera facere, quæ modo apud nos uiri factitant. Apud Cantabros uiri mulieribus dotem dabant, fratres à sororibus nuptui dabantur, filiæ hæredes designabantur. Apud Scythas, Thraces, & Gallos mulieribus uirisque communia erant officia. Et de bello paceque agentes, mulieres iudicio consultationibus adhibebantur, quod percussum cum Hannibale Celtarum fœdus in hæc uerba demonstrat. Si quis Celtarum iniuria à Carthaginensium aliquo affectum se conqueritur, eius rei Carthaginensium magistratus aut imperatores qui in Hispania fuerint iudices sunto. Si quis Carthaginensium ab ullo Celtarum iniusti quippiam passus fuerit, Celtarum de ea re mulieres iudicium faciunto. Sed uirorum nimia tyrannide, contra diuinum ius, naturæque leges præualente, data mulieribus libertas. Iam, iniquis, legibus interdicitur, consuetudine usuque aboletur, educatione extinguitur. Mulier namque mox ut nata est, à primis annis domi detinetur in desidia, ac uelut altioris prouinciæ [46] incapax, nihil præter acus & filum concipere permittitur. Ubi exinde pubertatis annos attigerit, in mariti traditur zelotipum imperium, aut uestalium ergastulo perpetuo recluditur. Publica quæ que officia legibus sibi interdicta sunt. Postulare in iudicio licet prudentissima non permittitur, repelluntur. Præterea in iurisdictione, in arbitrio, in adoptione, in intercessione, in procuratione, in tutela, in cura, in testamentaria & criminali causa. Item repelluntur in uerbi pei prædicatione, contra expressam scripturam, qua promisit illis spiritus sanctus per Iohelem inquiens [Iohel. 2.: Et prophetabunt filiæ uestræ, quemadmodum & Apostolorum ætate publice docebant, sicut de Anna Simeonis, & filiabus Philippi, atque Priscilla Aquilæ notum est. Sed tanta est recentium legis latorum improbitas, qui irritum fecerunt mandatum Dei propter traditiones suas, quod mulieres alias naturæ eminentia, & dignitate nobilissimas, pronunciarunt cunctis uiris conditione uiliores. His itaque legibus mulieres uiris tanquam bello uictæ, uictoribus cedere coguntur, non naturali non diuina aliqua necessitate aut ratione, sed consuetudine educatione, fortuna & tyrannica quadam occasione id agente Sunt præterea, qui ex relligione auctoritatem sibi corrogant in mulieres, & ex sacris literis suam probant tyrannidem, quibus illud Evæ maledictum continuo in ore est: Sub potestate uiri eris, & ipse dominabitur tui. Quod si illis respondeatur Christum abstulisse [47] maledictum, obiicient rursus idem ex dictis Petri [Petri. 3.], cui accedit & Paulus [Ad Collos. 3.]: Mulieres uiris suis subditæ sint, mulieres in ecclesia taceant. Sed qui nouerit uarios scripturæ tropos, eiusdemque affectus, facile cernet hæc non nisi in cortice repugnare. Est enim is ordo in ecclesia, ut uiri præponantur in ministerio mulieribus, sicuti Iudæi Græcis in promissione. Non tamen est acceptor personarum Deus, in christo enim nec mas, nec fœmina, sed noua creatura. Quin et pleraque uiris propter duriciem cordis eorum in mulieres permissa sunt sicut Iudæis quondam concessa repudia, quæ tamen mulierum dignitati nihil officiunt, quin & deficientibus errantibusque uiris, mulieres in uirorum opprobrium potestatem habent iudicii. Et ipsa regina Saba iudicatura est uiros Hierusalem. Qui ergo iustificati per fidem effecti sunt filii Abrahæ, filii inquam promissionis subiiauntur mulieri, & obnoxii sunt præcepto Dei ad Abraham inquientis [Genesis. 21.]: Omnia quæcumque dicit tibi Sara, audi uocem eius. Nunc tandem ut me quam breuissime recolligam, ostendimus præcellentiam muliebris sexus, à nomine, ab ordine, à loco, à materia, & quid dignitatis mulier supra uirum sortita sit à Deo, De inde à religione, à natura, ab humanis legibus, iam uaria autoritate, ratione et exemplis promiscue demonstrauimus. Tamen non tam multa diximus, quam plurima adhuc dicenda reliquerimus, quia non ambitione commotus, aut [48] meæ commendationis causa ueni ad scribendum, sed officio & ueritate. Ne tanquam sacrilegus, tam denoto sexui debitas sibi laudes (ut talentum mihi creditum suffodiendo) impia quadam taciturnitate surripere uidear sisilerem. Quod si quis me curiosior à nobis præteritum aliquod argumentum repererit, quod huic operi nostro ad struendum putet, ab illo me non argui sed adiuuari credam, quatenus bonam hanc operam nostram, suo ingenio doctrinaque meliorem reddiderit. Ne ergo opus ipsum in nimis magnum uolumen exeat, Hic illius finis esto.

[FINIS]

An innumerable catalogue could we here produce of most excellent women, out of both ancient and modern histories of the Grecians, Romans, and other nations; Plutarch, Valerius, Boccace, and many others, having written largely of them: but we study brevity, that our Work may not overflow its intended limits; for we fancy not those over-grown Treatises which are divided into Tomes and Volumes; so that we shall not here say so much in Women's praise, but that we shall conceal much more that might, and deserves to be said; being not so extravagantly ambitious, as to undertake to comprehend or display the infinite excellencies and virtues of that Sex, in so curt a discourse. What mortal's pen, or angel's tongue, is sufficient to enumerate and proclaim their praises, on whom depends our very being, and the preservation not only of particular families, and republicks, but of all humane kind, which without them would soon decay, and the World in one century droop into a solitary Desart.

This Rome's first founder well understood; and rather than want Women, chose to incur a sharp hazardous War with the Sabines, for stealing away their daughters, without whom his intended Empire had quickly mouldred away, and never arriv'd at that proud Grandeur, to give Laws to all the World. Upon which quarrel, when afterwards the Sabines intending a rescue, had taken the Capitol, and a bloody fight was begun in the midst of Rome's market-place, the good-natur'd women rushing in between both armies, their husbands on the one side, their fathers on the other, procured by their entreaties a cessation from that unnatural conflict, which ended in an indissoluble peace, both nations being glew'd together in perpetual amity. Whereupon Romulus caused the women's names to be inrolled in the Courts; and by common consent it was enacted, That none of them should be put to grynde, or do kitchin-drudgery, or any such servile employment; nor should receive any thing as a gift from her husband, nor he from her; that they might not dream of any particular propriety, but know, that whatever either of them enjoy'd, was common to both: for he that makes a present to his wife, offers an injury in a complement, pretending to entitle her to that by his donation, which is hers before in her own right. This gave birth to that custome, when the Bride was brought home, to use these solemn words; Ubi tu, Ego; (that is) Where you are Jack, I'll be Jill; Where you are Master, I will be Dame.

After the expulsion of Kings, when the Forces of the Volsci, who had espoused the Tarquin's quarrel, were advanc'd within five miles of Rome, they were beat back by the sole courage of the women; for which gallant service a famous Temple was built, dedicated to Female-Fortune; and many notable marks of dignity and honor conferr'd on them by decrees of the Senate: as to have the upper hand in walking, the men standing up, and giving place when they pass by; as likewise leave to wear purple with gold-fringe, ear-rings, jewels, gold chains, and other ornaments. And by a law of later Emperours, women were enabled to succeed in inheritances, and take administrations; and suffered to have their funerals publickly celebrated with encomiastick orations, as well as the most illustrious men. And twas provided, That in all edicts prohibiting the wearing of any apparel, women should not be included: an indulgence they well deserv'd, since they knew so well how to part with their ornaments on a good occasion. For when Camillus had vow'd a present to Apollo of Delphos, and the whole city could not yield gold enough to make up the summe, the women freely open'd their cabinets, and brought in their rings, bracelets, &c. so ready were they to support the honour of their countrey, though with the loss of what their Sex is said most to delight in. In the War which Cyrus waged against his grandfather Astiages, the Persian army being put to flight by the prowess of the Medes, was reinforc'd by the seasonable reproof and exprobation of the women; for thereupon shame and indignation infusing fresh courage, they fac'd about again, routed their pursuers, and came off, crowned with the lawrels of victory; for which good service Cyrus ordain'd, That as oft as the kings of Persia entred the city, they should bestow on each woman a medal, or piece of gold; which was frequently performed accordingly; yea, and doubled to such as were with child.

Thus were women, by those ancient princes of Persia, and the valiant Romans, from the very infancy of their Empire, treated with all kind of respect and honour; and to this day, by how much each nation is more civiliz'd, and refin'd from Barbarism, so much greater liberty and honour do women there enjoy. Nor is there a surer character of a noble birth, or any thing that sooner discovers a generous education, than a respective carriage, and complacent deportment towards Ladies.

That the renowned Justinian had a particular veneration for this Sex, is evident; for that he thought fit to consult his wife in the modelling of his Laws, and framing those Institutes, whose excellent prudence all succeeding generations have admired and no wonder, since the Law it self affirms, That the Wife shines in an equal sphear of honour with the Husband; so as how much soever he is preserved in dignity, so much she too, is advanc'd. Thus an Emperour's wife is stiled Empress, and a King's, Queen, and a Prince's, the Princess, and illustrious, though they are never so meanly descended. So Ulpian, The Prince (he means the Emperour) is absolv'd and free from the coercive power of the laws, but the Empress his wife, though of herself she be not faced therefrom, yet her husband confers on her the same privileges which he has himself. Hence by the Civil Law 'tis permitted to noble Women to judge, arbitrate, purchase, sell, and decide controversies between their tenants, or vassals, and sometimes to retain peculiar servants, and give name to a family, so as the children shall be called by the Mother's name, not the father's, with several other privileges, in relation to their dowers, exprest in divers places throughout the whole body of the Law: Which also provides, That a woman of honest fame shall not be imprisoned for debt; and that the judge who shall commit her, shall in such case be liable to capital punishment: And if she be apprehended on suspicion of any crime, she shall be put into a Monastery, or delivered to the custody of persons of her own Sex. Moreover, a woman in the eye of the Law is of a better condition than a Man, so that in the very same kind and degree of crime, he is esteemed a greater offender, and worthy of severer punishment than she. Hence a man found in adultery is punisht with death, the woman only shut up in a monastery. Many other privileges of women you may read, collect by Azo, in his summe on the title, Senatusconsultum Velleianum, and Speculator of Renunciations, and others.

No wonder then if those ancient legislators, men grave for their wisdome, and prudent for science, Lycurgus, I mean, and Plato, understanding by their diligent researches into the most profound parts of Philosophy, that Women were not a whit either for excellency of wit, strength of body, or dignity of nature, inferiour to Men, but equally able in all respects whatever; did thereupon ordain, That Women should exercise together with Men in wrestling, and other publick games and pastimes; and as well as Men, make an inspection into all things appertaining to Martial discipline, as shooting, slinging, casting stones, darting, handling of arms, both on foot and horseback, pitching of tents, leading up, marshalling, and setting armies in array, &c.

Let us peruse the volumes of credible historians, and they will assure us, That by the custom in Getulia, Bactria, and Galletia, the Men devoted wholly to ease, made much of themselves at home, whilst the Women tilled the ground, built, negotiated, rid up and down, went to the wars, and transacted all those affairs which among us are managed by Men. That amongst the Cantabrians, the Men brought the Women portions; the brothers were dispos'd of in marriage by the sisters; and the daughters were the heirs. That among the Scythians, Thracians, and other nations, all offices were undertaken by Women, as well as Men. And in their Treaties Women were concern'd; as appears by the league made between Hannibal and the Celtæ, in these words: If any of the Celtæ complain that he is injured by any of the Carthaginians, let the magistrates or commanders of the Carthaginians who shall be in Spain, judge thereof. If any Carthaginian shall receive damage from any of the Celtæ, let the Women be judges of the same. Nor did the ancient Brittains [Britains] and Picts regard any difference of sex, for the soveraign command, but usually went to war under the conduct of Women, as both Tacitus and Beda witness.

From what has been said, appears conspicuously, as if written with Sun-beams on a wall of chrystal, That this Sex are not incapable of, nor were in the primitive and more innocent Ages of the World, debarr'd from managing the most arduous of difficult affairs, till the tyranny of Men usurpt the dispose of all business, and unjust laws, foolish customes, and an ill mode of education, retrencht their liberties. For now a woman (as if she were only the pass-time of Men's idle hours, or a thing made merely for trifling courtiers to throw away their non-sensical complements on) is from her cradle kept at home; and as incapable of any nobler imployment, suffered only to knit, spin, or practice the little curiosities of the Needle. And when she arrives at riper years, is delivered to the tyranny of a jealous-pated husband, or cloistered up in a Nunnery; all publick offices are denied them; implead, or sue at Law in their own names, though never so prudent, they must not; no jurisdiction they can exercise: nor make any contract that is valid without their husband's license; and several other hard impositions they have laid on them.

By which unworthy, partial [i.e. "biased"] means, they are forc'd to give place to Men, and like wretched captives overcome in war, submit to their insulting conquerors, not out of any natural or divine reason, or necessity, but only by the prevalancy of custome, education, chance, or some tyrannical occasion; yet might Women's excellent good natures possibly perswade them calmly to undergo this servitude, did not the male-usurpers adde shame and reproach to their tyranny. But as all slavery is miserable in the account of generous minds, so that which comes accompanied with scorn and contempt, stirs every one's indignation, and can be endur'd by none whom Nature does not intend for slaves, as well as Fortune. Although 'tis evident; That unto Woman-kind the World oweth half of its life, and Man is indebted the whole of his love, she being the only adequate object of his affections on earth; yet Custom spreading like some epidemick contagion, hath made it common to undervalue this Sex, and bespatter their reputation with all kind of opprobrious language, and slanderous Epethites. Each idle Poeraster hath a Rhime to reproach them; and every phantastick gull a scandalous sonnet or musty Proverb to impeach their honour; particular reasons whereof, many may be gather'd from the divers humours of their accusers. Some will dispraise that Woman, whom before they ador'd, because her modesty has repell'd their unchast desires. Some turn their amorous complements of wooing, into a barbarous stile of railing, because for want of desert they obtain not Love. Many love not Women, because they know not how to love them; and most of all Men being evil themselves, love but few things that are good, and thence entertain Women with hatred. Some to make ostentation of their parts, and acquire the title of wits, few with any shew of reason, and none on any just cause, have yet filled the World with pamphlets, things no less idle in themselves, than disgracefull to Women. But Oh unmanly Men, and stain of your Sex! Is this a point of Manhood, or any ornament of your valour, to busie your selves for disgrace of Women? Is this the thankfull tribute you return to the authors of your Being? Is this the recompense you afford them for their sorrow a nd pains at your birth, for their care and diligence in your infancy, for their love and tenderness, their assistance and endearments throughout your Life? Such and so many obligations should not (methinks) be so easily cancelled, not such courtesies forgotten, much less so injuriously remembred, as to be repaid with causeless detraction, and immerited invectives. But why speak we to these Men of Gratitude, the greatest of virtues, who never were acquainted with any virtue at all? It can be no great dishonour to be evil spoken by them, who never learn'd to speak well of any.

We shall not therefore so vainly spend our own or the reader's time, as to take notice of all those black scandals by them cast on this fair Sex, they being only fluxes of gall, or the purgings of idle brains: only one we must briefly examine, which seems more plausible, and passes for currant in the vogue of the World; and that is, their terming Women, Necessary Evils. This is indeed the common Tenure, and the comical wits think they have very judiciously spoken, when thus they have designed them; which yet in truth is no other than an egregious Solecism; an error almost blasphemous. That they are necessary, we needs must grant; since he that made Man, saw it was not good that Man should be without them. That they are Evils, we utterly deny; since he that made Woman, saw that all he made was good. Is Woman good then in the judgement of God, and in your conceit also necessary? then change your phrase, and henceforth stile her, A necessary good. Those very terms, Necessary, and Evil, are inconsistent: All things that are necessary for Man, are good; food is necessary, it is good; apparel necessary, it is good; the Fire, the Air, the Earth, the Water necessary, they are good: Women necessary, therefore good. For else if we suppose God has bound Man in so hard a condition, that some things are necessary for him, yet evil, we both impair the wisdome of God, and detract from his goodness.

To conclude: If Woman be so necessary for Man, and he of himself so weak and impotent, that he could not even in Paradise live without her; If Abraham the friend of God be commanded, by no less Authority than the voice of Heaven, to hear his wife Sarah whatsoever she should say to him; If Nature have so illustriously markt out Women for the most excellent of all creatures, and crown'd them most prodigally with the choicest of her ornaments; Since they in no respect come short of the most celebrated Heroes, and that their names and gallant actions have swell'd the records of Fame, and stand register'd there with such obliging Eulogies; what remains but that without delay we render them those homages which such extraordinary merits challenge? Let us no longer dis-esteem this noble Sex, or abuse its goodness, or usurp on its prerogative. Let us allow them those Privileges which God and nature have invested them with. Let us re-enthrone them in their Seats of Honour and Pre-eminence. Let us regard them with that reverence that is due; pay them that devotion that becomes us; and treat them with all that respect and veneration which belongs to such Terrestrial Angels.

Thus have we endeavored to shew the pre-eminence of the Female Sex, from the name, order, place, and matter of Creation; and what dignity bounteous Heaven has vouchsaft thereto above the Male. We have also promiscuously, yet plainly, demonstrated the same from Divinity, Nature, Humane Laws, various Authority, Reason, and Examples, yet have we not said so much, but that we have left much more unsaid: for we took not up our pen in this cause out of ambition, or design to purchase applause by ostentation of wit, or reading; but meerly as conscious of our duty, and out of loyalty to Truth, that we might not seem sacrilegiously to rob this worthy Sex of its due praises, by an envious silence.

But if some more curious Head shall find (as easily he may) any argument by us omitted, which he shall judge proper to be here inserted, we shall be ready to acknowledge our obligations to him; esteeming it a courtesie, not an injury, if by his wit and learning he render this well-intended Work of ours better; to which, lest it swell to too great a volume, we here affix a final period.

FINIS.