CHAP. I.

IF the Author of this Arraign­ment had performed his dis­course either answerable to the Title, or the Arguments of the Chapters; hee had beene so farre off from being answe­red by me, that I should haue commended so good a labour, which is imployed to giue vice iust reproofe, and vertue honourable report. But at the very first entrance of his discourse, in the very first page, he discouereth himselfe neither to haue truth in his promise, nor religious performance. If in this answere I doe vse more vehement speeches then may seeme to correspond the naturall dispositi­on of a Woman; yet all iudicious Readers shall con­fesse that I vse more mildnesse then the cause I haue in hand prouoketh me vnto.

I am not onely prouoked by this Authour to de­fend women, but I am more violently vrged to defend diuine Maiestie, in the worke of his Creation. In [Page 2]which respect I say with Saint Ierome, Epist. ad Cipria­num.Meam iniuriam patienter sustinui, impietatem contra deum ferre non potui. For as Saint Chrisostome saith, Sup. Math. iniurias Dei dissimulare impium est.

If either Iulian the Apostata, or Lucian the Atheist should vndertake the like worke, could the owne de­uise to write more blasphemously, or the other to scoffe and flout at the diuine Creation of Woman, more prophanely then this irreligious Author doth?

Homer doth report in his Illiads, that there was at the siege of Troy, a Graecian, called Thersites, whose wit was so blockish, he was not worthy to speake: yet his disposition was so precipitate, hee could not hold his tongue Ioseph Swetnam in all record of Histories can­not be so likely paraleld as with this Thersites. What his composition of body is I know not, but for his di­sposition otherwise, in this Pamphlet I know, he is as monstrous as the worke is mishapen, which shall plainely appeare in the examination of the first page onely.

The Argument of the first Chapter is, to shew to what vse Women were made; it also sheweth, That most of them degenerate from the vse they were framed vnto, &c.

Now, to shew to what vse woman was made, hee beginneth thus. At the first beginning a Woman was made to bee an helper to Man: And so they are in­deed, for they helpe to consume and spend, &c. This is all the vse, and all the end which the Authour set­teth downe in all his discourse for the creation of wo­man. Marke a ridiculous ieast in this: Spending and consuming of that which Man painfully getteth, is by [Page 3]this Authour the vse for which Women were made. And yet (saith hee in the Argument) most of them degenerate from the vse they were framed vnto. Wo­man was made to spend and consume at the first: But women doe degenerate from this vse, Ergo, Mi­dasse doth contradict himselfe. Beside this egregious folly, he runneth into horrible blasphemy. VVas the end of Gods creation in VVoman to spend and con­sume? Is helper to be taken in that sence, to helpe to spend? &c. Is spending and consuming, helping?

He runneth on, and saith, They were made of a Rib, and that their froward and crooked nature doth declare, for a Rib is a crooked thing, &c.

VVoman was made of a crooked rib, so she is croo­ked of conditions. Ioseph Swetnam was made as from Adam of clay and dust, so he is of a durty and muddy disposition: The inferences are both alike in either; woman is no more crooked, in respect of the one; but he is blasphemous in respect of the other. Did Wo­man receiue her soule and disposition from the rib; Or as it is said in Genesis, God did breath in them the spirit of life? Admit that this Authors doctrine bee true, that woman receiueth her froward and crooked disposition from the rib, Woman may then conclude vpon that Axiome in Philosophy, To take a van­tage vpon a dis­aduantage. Quicquid efficit ta­le, illud est magis tale, That which giueth quality to a thing, doth more abound in that quality; as fire which heateth, is it selfe more hot: The Sunne which gi­ueth light, is of it selfe more light: So, if Woman receaued her crookednesse from the rib, and conse­quently from the Man, how doth man excell in crookednesse, who hath more of those crooked ribs? [Page 4]See how this vaine, furious, and idle Authour furni­sheth woman with an Argument against himselfe, and others of his Sexe.

The Authour hauing desperately begunne, doth more rashly and impudently runne on in blasphemy, which he doth euidently shew in the inference vpon his former speeches: And therefore (saith he) Euer since they haue beene a woe vnto Man, and follow the liue of the first leader. Now let the Christian Rea­der please to consider how dishonestly this Authour dealeth, who vndertaking a particular, prosecuteth and persecuteth a generall, vnder the cloake and co­lour of lewd, idle, and froward women, to rage and raile against all women in generall.

Now, hauing examined what collections Ioseph Swetnam hath wrested out of Scriptures, to dishonor and abuse all women: I am resolued, before I answere further particulars made by him against our sexe, to collect and note out of Scriptures; First, what incom­parable and most excellent prerogatiues God hath bestowed vpon women, in honour of them, and their Creation: Secondly, what choyse God hath made of women, in vsing them as instruments to worke his most gracious and glorious designes, for the generall benefit of man-kind, both during the law of Nature, and of Moyses: Thirdly, what excellent and diuine graces haue beene bestowed vpon our Sexe, in the law of Grace, and the worke of Redemption: With a conclusion, that to manifest the worthinesse of wo­men, they haue beene chosen to performe and publish the most happy and ioyfull benefits which euer came to man-kinde.

CHAPTER II. What incomparable and excellent prerogatiues God hath bestowed vpon Women, in their first Creation.

IN this ensuing Chapter I deter­mine briefly to obserue (not curious­ly to discourse at large) the singuler benefits and graces bestowed vpon Women: In regard of which, it is first to bee considered; That the Almighty God in the worlds frame in his Diuine wisedome, designed to himselfe a maine end to which he ordayned all the workes of his Cre­ation, in which hee being a most excellent worke-ma­ster, did so Create his workes, that euery succeeding worke was euer more excellent then what was for­merly Created: hee wrought by degrees, prouiding in all for that which was and should be the end.

It appeareth by that Soueraignty which God gaue to Adam ouer all the Creatures of Sea and Land, The preroga­tiues giuen to women in their Creation. that man was the end of Gods creation, wherevpon it doth necessarily, without all exception follow, that Adam, being the last worke, is therefore the most excellent worke of creation: yet Adam was not so absolutely perfect, but that in the sight of God, he wanted an Helper: Wherevpon God created the wo­man his last worke, as to supply and make absolute that imperfect building which was vnperfected in man, as all Diuines do hold, till the happy creation of [Page 6]the woman. Now of what estimate that Creature is and ought to be, The last worke. which is the last worke, vpon whom the Almighty set vp his last rest: whom he made to to adde perfection. to the end of all creation I leaue rather to be acknowledged by others, then resolued by my selfe.

It is furthermore to be considered, as the Maide, in her Mussell for Melastomus hath obserued: that God intended to honour woman in a more excellent de­gree, Created vpon a refined sub­iect. in that he created her out of a subiect refined, as out of a Quintissence: For the ribbe is in Substance more solid, in place as most neare, so in estimate most deare, to mans heart, which doth presage that as she was made for an helper, so to be an helper to stay, to settle all ioy, all contents, all delights, to and in mans heart, as hereafter shall be shewed.

That delight, A better coun­trey. solace, and pleasure, which shall come to man by woman, is prognosticated by that place wherein woman was created: for she was framed in Paradice, a place of all delight and pleasure, euery element hath his creatures, euery creature doth cor­responde the temper and the inclination of that ele­ment wherein it hath and tooke his first and princi­pall esse, or being. So that woman neither can or may degenerate in her disposition from that naturall in­clination of the place, in which she was first framed, she is a Paradician, that is, a delightfull creature, borne in so delightfull a country.

When woman was created, Men are worldlings, Women para­dicians. God brought her vnto Adam, and then did solempnise that most auspicious Marriage betwixt them, with the greatest Maiestie, and magnificence that heauen, or earth might afford. [Page 7]God was the Father, which gaue so rich a iewell: God was the Priest which tied so inseperable a knot. Womans mar­riage. God was the Steward which prouided all the pleasures, all the dainties, all the blessings, which his deuine wis­dome might affoord, in so delightfull a place.

The woman was married to Adam, as with a most sure and inseparable band, so with a most affe­ctionate and dutifull loue: Adam was enioyned to receaue his wife, as is noted in the Bible printed 1595.

There is no loue (alwayes excepting the transcen­ding loue) which is so highly honoured, so graciously rewarded, so straightly commanded, or which being broken, is so seuerely punished, as the loue and duty which Children owe to their Parents: Yet this loue albeit neuer so respectiue, is dispensed withall in re­spect of that loue which a man is bound to beare to his wife: For this cause, saith Adam, (as from the mouth of God) shall a man leaue Father and Mother, and cleaue onely to his Wife. This word cleaue is vttered in the Hebrew with a more significant emphasie, then any other Language may expresse; such a cleauing and ioyning together, which admitteth no seperation. It may be necessarily obserued, that that gift of the woman was most singularly excellent, which was to bee accepted and entertained with so inestimable a loue, The wedding Ring. and made inseparable by giuing and taking the Ring of Lone, which should be endlesse.

Now, the woman taking view of the Garden, shee was assaulted with a Serpent of the masculine gen­der; who maliciously enuying the happinesse in which man was at this time, like a mischieuous [Page 8]Politician, Womans temptation. hee practised by supplanting of the wo­man, to turne him out of all: For which end he most craftily and cunningly attempteth the woman; and telleth her, that therefore they were forbidden to eate of the fruit which grew in the middest of the Garden, that in eating, they should not be like vnto God: Wherevpon the woman accepted, tasted, and gaue to her Husband. In accepting the Serpents of­fer, there was no sinne; for there was no sinne till the fruit was eaten: Now, albeit I haue vndertaken the defence of women, and may in that respect be fa­noured, in taking all aduantages I may, to defend my sexe.

There are many pregnant places in the Scripture which might be alleaged to extenuate the sin of the Woman, in respect of the sinne of Adam: it is said Ecclesiast. 25. Sinne had his beginning in woman, Ergo, his fulnesse in man.

Saint Paul saith, Chap. 5. Rom. 5. By one mans sinne death came into the world, without mention of the woman [...] The same Saint Paul writeth to the Corinthians, Chap. 9. to whom he affirmeth, that all die in Adam, in which the fulnesse and effects of sinne are charged vpon Adam alone, not but that woman had her part in the Tra­gedy, but not in so high a degree as the man.

When Adam had eaten, Adam his of­fences vpon his fall. and sinne was now in ful­nesse, hee beginneth to multiply sinne vpon sinne: first he flieth from the sight of God; next, being cal­led to account, he excuseth his sinne; and doth ex­postulate (as it were) with Almightie God, and tel­leth him, That woman which thou gauest mee, gaue me, and I did eate: As who should say, if thou hadst not [Page 9]giuen the cause, I had not beene guilty of the effect; making (heerein) God the Authour of his fall.

Now what is become of that loue, Adams loue like his chil­drens in these dayes. which Adam was bound to beare towards his wife? He chargeth her with all the burden; so he may discharge himselfe he careth little how hee clog her.

God hauing examined the offendors, and haue­ing heard the vttermost they could alledge for them­selues, he pronounceth sentence of death vpon them, Adam puni­shed with iustice. as a punishment in iustice due and deserued. Iustice he administred to Adam: Albeit the woman doth taste of iustice, yet mercy is reserued for her, and of all the workes of mercy which mankinde may hope for, the greatest, the most blessed, Woman punished by Iustice, relieued by Mercy. and the most ioyfull is promised to woman.

Woman supplanted by tasting of fruit, she is punished in bringing forth her owne fruit. Yet what by fruit she lost, by fruit she shall recouer.

What more gratious a gift could the Almightie promise to woman, The incompa­rable inuenti­ons of womens wits. then to bring forth the fruit in which all nations shall be blessed? so that as wo­man was a meanes to loose Paradice, she is by this, made a meanes to recouer Heauen. Adam could not vpbraid her for so great a losse, but he was to honour her more for a greater recouery: all the punishments inflicted vpon women, are encountred with most gratious blessings & benefits; she hath not so great cause of dolour in one respect, as shee hath infinite cause of ioy in another. She is commanded to obey her husband; the cause is, the more to encrease her glorie. Obedience is better then Sacrifice: 1 Sam. 1: for no­thing is more acceptable before God then to obey: [Page 10]women are much bound to God, to haue so accepta­ble a vertue enioyn [...] them for their pennance.

Amongst the curses and punishments heaped vp­on the Serpent, what greater ioy could she heare, or what greater honour could be done vnto her, then to heare from the voyce of God these words; I will put cumitie betwixt the woman and thee, betwixt thy seede and her seede, and that her seed should breake the Ser­pents head? This must perforce be an exceeding ioy for the woman, to heare and to be assured that her fruit should reuenge her wrong.

After the fall, and after they were all arraigned and censured, and that now Adam saw his wiues dowrie, and what blessings God hath bestowed vpon her, Womans name answerable to her nature. hee being now a bondslaue to death and hell, stroke dead in regard of himselfe, yet hee comforts himselfe, he taketh heart from grace, he engageth his hope vpon that promise which was made to the woman. Out of this most comfortable and blessed hope hee now calleth his wife by a name, in whose ef­fects not onely he, but all mankinde should most bles­sedly share: hee calleth her Eue, which is, the mother of the liuing: which is sutable as well in respect of the promise made to her and her seede, as in respect of those imployments for which in her creation she and all women are designed, to be helpers, comforters, Ioyes, and delights, and in true vse and gouerment they euer haue beene and euer will be, as hereafter shall be shewed, maugre the shamefull, blasphemous and prophane speach of Ioseph Swetnam, page 31. be­gining line 15. as followeth.

If God had not made them onely to be a plague to a [Page 11]man, hee would neuer haue called them necessary euils.

Out of what Scripture, out of what record, can hee proue these impious and impudent speeches? They are onely faigned and framed out of his owne idle, giddie, furious, and franticke imaginations. If he had cited Euripides for his Author, hee had had some colour, for [...] prophane Poet in Medea, vseth these speeches, Quod si Deorum aliquis mulierem for­mauit, opificem se malorum sciat, maximum & hominibus inimicum. If any of the Gods framed woman, let him know he was the worker of that which is naught, and what is most hurtfull to men. Thus a Pagan writeth prophanely, but for a Christian to say, that God cal­leth women necessary euils, is most intolerable and shamefull to be written and published.

CHAP. III. What choise God hath made of women to be instru­ments to deriue his benefits to Mankinde.

ABraham being in danger, Genes. 20. was blessed and preserued in respect of Sara.

Rebecca by Gods prouidence was the means to bring the bles­sing of Isaac to fall vpon Iacob. Genes. 27. Exod. 1.

The Aegyptian Mid-wiues were a meanes to preserue the male children of the Israelites from the murther en­tended by Pharao.

Moses was preserued by the daughter of Pharao. Exod. 2.

The Messengers sent by Duke Iosuab to view the Land of Promise, Iosu [...] 2.6. were harboured and freed from danger by a woman.

When the Children of Israell had beene twentie yeres oppressed by Iabin King of Canaan, Iudges 4.Debbora and Iahell, two women; the one w [...]e the battell, the other slew the Generall.

When Abimilech had murthered seauenty of his Brethren, Iudges 9. he was punished and slaine by a woman at the siege of Thebes.

Micholl aduentured the hazard of her Fathers dis­pleasure to preserue her Husband Dauid. 1 Kings 19.

Abigail by incomparable wisedome with held Da­uid from shedding of innocent bloud. 1 Kings 25.

The Citie of Abdela being in danger, 2 Kings 20. was preser­ued by a wise woman of that Citie.

In the great famine of Samaria, 3 Kings 17. the widow of Sa­repta was chosen to preserue Elias, and Elias to pre­serue her.

The like prouision did the woman, 4 Kings 4. a Sunamite, make for Elizeus, and Elizeus for the woman.

When the bloud-Royall of Iudah had beene all murthered, 4 Kings 11. Ioas afterwards King, was preserued by a woman.

What was that noble aduenture so blessedly per­formed by Iudith, Iudith. in cutting off the head of Holofer­nes?

With what wisedome did Queene Hester preserue her people, Hester. and caused their enemies to be hanged?

What a chast mirrour was Susanna, Susanna. who rather ha­zarded her life, then offend against God?

Neuer was greater magnanimity shewed by a wo­man, 2 Mach. 7. then by that Mother which saw her seauen chil­dren tormented most cruelly, yet she encouraged them to the death.

CHAP. IIII. What excellent blessings and graces haue beene be­stowed vpon women in the Lawe of Grace.

THe first which commeth in this place to be mentioned, is that blessed mother and mirrour of al woman-hood, the Virgin Ma­rie, who was magnified in the birth of Iesus, glorified by An­gels, chosen by the Almighty to beare in her wombe the Sauiour of mankinde.

With what a faithfull salutation did Elizabeth, Luke 1. Saint Iohn Baptist Mother, entertaine the Virgin vpon her repaire vnto her?

Anna the old Prophetesse did miraculously de­monstrate our Sauiour. Luke 2.

The woman which had the issue of bloud: Math. 917. the woman of Canaan, Ioh. 4. The Samaritan woman. Martha, the 11. of Iohn: all these and sundry others are saued, healed, and haue their sinnes forgiuen, in respect of their true and liuely faith.

VVhat faith? what zeale? what deuotion did [Page 14] Marie Magdelen shew toward Iesus, Luke 7. in prostrating her selfe at the feete of Iesus, annoynting them with pretious oyntment, washing them with teares, and drying them with the haire of her head?

With what bountie and deuotion did the Maryes, Luke 8. the wife of Herods steward, did Ioanna, with other wo­men contribute of their goods to Iesus?

How charitable was that poore widdow, Luke 2.2. whose two Mites our Sauiour valued at a greater estimate, then any gift of any other whatsoeuer?

In all dangers, Luke 2.3. troubles, and extremities, which fell to our Sauiour, when all men fled from him, li­uing or dead, women neuer forsooke him.

I should be ouer-tedious to repeate euery example of most zealous, faithfull, and deuout women, which I might in the new Testament, whose faith and de­notion was censured by our Sauiour to be without compare.

I will conclude for women that they haue beene chosen both to set out Gods glory, and for the be­nefit of all mankinde, in more glorious and gratious imployments then men haue beene.

The first promise of a Messias to come was made to a woman: the birth and bearing of that promised Messias was performed by a woman.

The triumphant resurrection with the conquest ouer death and hell, was first published and proclay­med by a woman.

I might herevnto adde those wiues, widdowes, and virgins, which flourished in the primatiue Church, and all succeeding ages sithence, who in all vertues haue excelled, and honoured both their sexeen gene­rall, [Page 15]and themselues in particular, who in thier mar­tyrdomes, in their confession of Iesus, and in all Chri­stian, and deuine vertues, haue in no respect beene inferiour vnto men.

THus out of the second and third Chapters of Ge­nesis, and out of the Old and New Testaments, The summon of womans blessings and graces. I haue obserued in proofe of the worthinesse of our Sexe: First, that woman was the last worke of Cre­ation, I dare not say the best: She was created out of the chosen and best refined substance: She was created in a more worthy country: She was married by a most holy Priest: She was giuen by a most gra­tious Father: Her husband was enioyned to a most inseparable and affectionate care ouer her: The first promise of saluation was made to a woman: There is inseperable hatred and enmitie put betwixt the wo­man and the Serpent: Her first name, Eua, doth presage the nature and disposition of all women, not onely in respect of their bearing, but further, for the life and delight of heart and soule to all mankinde.

I haue further shewed the most gratious, blessed, and rarest benefits, in all respects, bestowed vpon women; all plainely and directly out of Scriptures.

All which doth demonstrate the blasphemous im­pudencie of the authour of the Arraignement, who would or durst write so basely and shamefully, in so generall a manner, against our so worthy and hono­red a sexe.

CHAP. IIII. At what estimate Women were valued in ancient and former times.

PLato in his Bookes de Legibus, estimateth of Women, which doe equall Men in all respects, onely in bodie they are wea­ker, but in wit and disposition of minde nothing inferiour, if not superiour. Wherevpon he doth in his so absolute a Common-wealth, admit them to gouernment of Kingdomes and Common­weales, if they be either borne therevnto by Nature, or seated in gouernment by Election.

It is apparent, that in the prime of antiquity, wo­men were valued at highest estimate, in that all those most inestimable and incomparable benefites which might either honour or preserue Mankinde, are all generally attributed to the inuention of women, as may appeare in these few examples following.

When meum & tuum, Mine and Thine, The incompa­ra [...] [...]u [...]nti­ens of wo­mens wit. when right and wrong were decided by warres, and their wea­pons then were the furniture of Nature, as Fists, Teeth, Stones, Stakes, or what came next to hand: A Ladie of an heroicall disposition, called Bellona, did first inuent a more man-like and honourable weapon [Page 18]for warre, which was the sword, with other Armour correspondent, for which she was at first (and so e­uer since) honoured, as the Goddesse of warre.

When at the first the finest Manchet and best bread in vse was of Acorns, by the singular and practicall wit of a Lady called Ceres, the sowing of Corne, and Tillage was inuented.

The inuention of the seauen liberall Sciences, of all Arts, of all Learning, hath beene generally with one consent ascribed to the inuention of Iupiters daughters, the nine Muses, whose Mother was a roy­all Ladie Mneneosum.

Carmentis a Ladie, first inuented Letters, and the vse of them by reading and writing.

The royall and most delightfull exercise of Hun­ting was first found out and practised by Diana, who thervpon is celebrated for the Goddesse of Hunting.

The three Graces, which adde a decorum, and yeeld fauour to Persons, Actions, and Speaches, are three Ladies, Aglaia, Thalia, and Enphrosune.

The heroicall exercises of Olimpus, were first found and put in practise by Palestra a woman.

The whole world being diuided into three parts in more ancient times, euery diuision to this day kee­peth the name in honour of a woman.

The foeminine Sexe is exceedingly honoured by Poets in their writings: They haue Gods as well for good things, as for bad; but they haue no women-Goddesses, but in things which are especially good. They haue Bacchus for a drunken God, but no drun­ken Goddesse. They haue Priapus the lustfull God of Gardens, but no garden-Goddesses, except of late in [Page 19]the garden-Allies. They will obiect here vnto mee Venus, she indeed is the Goddesse of Loue, but it is her blinde Sonne which is the God of Lust; poore Ladie, she hath but her ioynture in the Mannor of Loue, Cupid is Lord of all the rest, hee hath the roy­alty; she may not strike a Deare, but she must imploy her Sonne that sawcie Boy.

For Pride, they held it so farre from women, that they found out Nemesis or Rhamnusia, to punish and reuenge pride, but none to infect with pride.

They haue Pluto the God of Hell, but no proper Goddes of hell; but Proserpina, whom Pluto forcibly tooke from Mount Aetna, and carried her away, and made her Queene of Hell; yet she doth not remaine in Hell but one halfe of the yeare, by a decree from Iupiter.

If I should recite and set downe all the honourable records and Monuments for and of women, I might write more Bookes then I haue yet written lines. I will leaue and passe ouer the famous testimonies of forreine Kingdomes and Common-wealths, in ho­nour of our Sexe: and I will onely mention some few examples of our owne Countrey and King­dome, which haue been incomparably benefited and honoured by women.

Amongst the olde Britaines, our first Ancestors, the valiant Boadicea, that defended the liberty of her Countrey, against the strength of the Romans, when they were at the greatest, and made them feele that a woman could conquer them who had conquered almost all the men of the then known world.

The deuout Helen, who besides that, she was the [Page 20]Mother of that religious and great Constantine, who first seated Christian Religion in the Emperiall throne, & in that respect may be stiled the mother of Religion, is still more honoured for her singular pie­tie and charitie towards him and his members, who dyed for vs vpon the Crosse, then for her care and industry in finding out the wood of that Crosse on which he dyed.

In the time of the Danes, chaste Aemma, whose in­nocency carried her naked feete ouer the fire-hot Plow shares vnfelt; with the Saxons Queene Elfgiue the holy widdow, and the Kings daughter Edith a Virgin Saint, both greater Conquerers then Alexan­der the great, that men so much boast of, who could not conquere himselfe.

Since the Normans, the heroicall vertues of Elenor wife to Edward the first, who when her Husband in the Holy Land was wounded with a poysoned Ar­row, of which ther was no hope of recouery from the Chyrurgions, she suckt the poyson into her own bo­die to free him: together, curing that mortall wound, and making her owne fame immortall: so that I thinke this one act of hers may equall all the acts that her great Husband did in those warres besides.

Philip, wife to Edward the third, no lesse to be ho­noured for being the Mother of so many braue chil­dren, then of so many good deeds, which worthily got her the title of good.

Margaret the wise, wife to Henrie the sixt, who if her Husbands fortune, valour, and foresight, had beene answerable to hers, had left the Crowne of England to their owne Sonne, and not to a stranger.

The other Margaret of Richmond, mother to Henrie the seuenth, from whose brests he may seeme to haue deriued as well his vertues as his life, in respect of her heroicall prudence and pietie; whereof, besides o­ther Monuments, both the Vniuersities are still wit­nesses.

Besides this, it was by the blessed meanes of Eliza­beth, wife to Henrie the seuenth, that the bloudy wars betwixt the houses of Yorke and Lancaster were en­ded, and the red Rose and the white vnited, &c.

It was by the meanes of the most renowmed Queene (the happy Mother of our dread Soue­raigne) that the two Kingdomes once mortall foes, are now so blessedly conioyned.

And that I may name no more (since in one one­ly were comprized all the qualities and endowments that could make a person eminent) Elizabeth our late Soueraigne, not onely the glory of our Sexe, but a patterne for the best men to imitate, of whom I will say no more, but that while she liued, she was the mirrour of the world, so then knowne to be, and so still remembred, and euer will be.

Daily experience, and the common course of Na­ture, doth tell vs that women were by men in those times highly valued, and in worth by men themselues preferred, and held better then themselues,

I will not say that women are better then men, but I will say, men are not so wise as I would wish them to be, to wooe vs in such fashion as they do, except they should hold and account of vs as their betters.

What trauaile? what charge? what studie? Men sue to Women. doe not men vndertake to gaine our good-will, loue, and [Page 22]liking? what vehement suits doe they make vnto vs? with what solemne vowes and protestations do they solicite vs? they write, they speake, they send, to make knowne what entire affection they beare vnto vs, that they are so deepely engaged in loue, except we doe compassion them with our loue and fauour, they are men vtterly cast away. One he will starue himselfe, another will hang, another drowne, another stab, another will exile himselfe from kinred and country, except they may obtaine our loues: What? will they say that we are baser then themselues? then they wrong themselues exeedingly, to prefer such vehe­ment suits to creatures inferiour to themselues: Su­tors doe euer in their suites confesse a more worthi­nesse in the persons to whom they sue. Suint is alwaies preferred to the better. These kind of suits are from Nature, which cannot deceiue them: Nature doth tell them what women are, and custom doth approue what nature doth direct. Aristotle saith, Omnia appetunt bonum, euery thing by nature doth seeke after that which is good. Nature then doth cary men with violence, to seeke and sue after women: They will answere, and seeke to elude this Maxime with a distinction, that bonum is duplex, aut verum, aut apparens, that goodnesse or the thing which is good, is either truely good, or but apparantly good; so they may say, women are but apparantly good. But the heathen Orator and the deuine philosopher to, affirme, if we follow the true direction of nature we shall neuer be deceiued. Nature in her vehement motions is not deceiued with apparant shewes. It is naturall, they will say, for the Male to follow the Fe­male; so it is as naturall, for the Female to be better [Page 23]then the Male, as appeareth to be true in obseruation of Hawkes: the Spar-hawke is of more esteeme then the Musket; the Goshawke more excellent then the Tersell; so in Falcons, the females doe excell: The like men are bound to acknowledge women; the rather in respect of their owne credit and honour. To what obsequious duty and seruice doe men binde them­selues, to obtaine a fauour from their deuoted Mi­stresse, which if he may obtaine he thinketh himselfe to be much honoured, & puts in place of most noted view, that the world may take note: He weareth in his hat, or on his brest, or vpon his arme, the Gloue, Womens sa­uours est ima­ted as relicks. the Scarfe, or Ring of his Mistrisse: If these were not relickes from Saintly creatures, men would not sacri­fice so much deuotion vnto them.

Amongst diuers causes which proceede from na­ture and custome, why men are so earnest Sutors to women, I haue obserued one, which by practise is daily confessed. Plato sayth, that Honestie is of that worthinesse, that men are greatly enflamed with the loue of it; and as they doe admire it, so they studie how to obtaine it: it is apparant, yong men which are vnmarried, and called batchelers, they may haue a disposition, or may serue an apprentiship to honesty, Honestie comes by mar­riage, the vvo­mans dovvrie. but they are neuer free-men, nor euer called honest men, till they be married: for that is the portion which they get by their wiues. When they are once married, they are forthwith placed in the ranke of honest men, If question be asked, what is such a man? it is presently resolued, he is an honest man: And the reason presently added, for hee hath a wife; shee is the sure signe and seale of honestie. It is vsuall [Page 24]amongst old and graue fathers, if they haue a sonne giuen to spending and companie-keeping, who is of a wild and riotous disposition, such a father shall pre­sently be counselled, helpe your sonne to a good wife, marry him, marry him, that is the onely way to bring him to good order, to tame him, to bring him to be an honest man: The auncient fathers doe herein acknowledge a greater worthinesse in women then in men; the hope which they haue of an vnto­wardly sonne, to reclaime him, is all engaged vpon the woman.

In no one thing, men doe acknowledge a more excellent perfection in women then in the estimate of the offences which a woman doth commit: the worthinesse of the person doth make the sinne more markeable. Womens faults more markable because they are the better. What an hatefull thing is it to see a wo­man ouercome with drinke, when as in men it is noted for a signe of goodfellowship? and whosoeuer doth obserue it, for one woman which doth make a custome of drunkennesse, you shall finde an hun­dred men: it is abhorred in women, and therefore they auoyd it: it is laughed at and made but as a iest amongst men, and therefore so many doe practise it: Likewise if a man abuse a Maide & get her with child, no matter is made of it, but as a trick of youth; but it is made so hainous an offence in the maide, that she is disparaged and vterly vndone by it. So in all offences those which men commit, are made light and as nothing, slighted ouer; but those which wo­men doe commit, those are made grieuous and shamefull, and not without iust cause: for where God hath put hatred betwixt the woman and the serpent, [Page 25]it is a foule shame in a woman to carry fauour with the deuill, to stayne her womanhoode with any of his damnable qualities, that she will shake hands where God hath planted hate.

Ioseph Swetnam in his Pamphlet aggrauateth the offences of women in the highest degree, not onely exceeding, but drawing men into all mischeife. If I do grant, that woman degenerating from the true end of womanhood, prooue the greatest offenders, yet in graunting that, I doe thereby proue that wo­men in their creation are the most excellent creatures: for corruption, boni pessima, the best thing corrupted proueth the worst, as for example, the most glori­ous creature in heauen is by his fall the most dam­ned deuill in hell: all the Elements in their puritie are most pretious, in their infection and abuse most dan­gerous: so the like in women, in their most exellent puritie of nature, what creature more gratious! but in their fall from God, and all goodnesse, what crea­ture more mischieuous? which the deuill knowing he doth more assault woman then man, because his gaine is greater, by the fall of one woman, then of twentie men. Let there be a faire maide, wife, or woman, in Countrie, towne or Citie, The deuill doth more vio­lently tempt women then men. He is sure of them when he will. she shall want no resort of Serpents, nor any varietie of tempter: let there be in like sort, a beautifull or personable man, he may sit long enough before a woman will solicite him. For where the deuill hath good acquaintance, he is sure of entertainement there, without resistance: The Serpent at first tempted woman, he dare assault her no more in that shape, now he imployeth men to supply his part; and so they doe: for as the Serpent [Page 26]began with Eue to delight her taste, so doe his instru­ments draw to wine and banqueting; the next, the Serpent enticed her by pride, and tolde her shee should be like to God; so doe his instruments; first, they will extoll her beauty, what a paragon she is in their eyes; Dissembling in men. next, they will promise her such mainte­nance, as the best woman in the Parish or Country shall not haue better: What care they, if they make a thousand oathes, and commit tenne thousand periu­ries, so they may deceiue a woman? When they haue done all and gotten their purpose, then they discouer all the womans shame, and imploy such an Author as this (to whose Arraignment I doe make haste) to raile vpon her and the whole Sexe.

THE ARRAIGNMENT OF Joseph Swetnam, who was the Author of the Arraignment of Women; And vnder his person, the arraignment of all idle, franticke, froward, and lewd men.
CHAPTER V.

IOseph Swetnam hauing written his rash, idle, furious and shamefull discourse against Women, it was at last deliue­red into my hands, presently I did acquaint some of our Sexe with the accident, with whom I did aduise what course wee should take with him. It was concluded (that his vnworthinesse being much like to that of Thersites, whom I haue formerly mentioned) wee would not answere him either with Achilles fist, or Stafford-law; neither plucke him in pieces as the Thracian woman did Or­pheus, for his intemperate rayling against women: But as he had arraigned women at the barre of fame and report; wee resolued at the same barre where he did vs the wrong, to arraigne him, that thereby [Page 28]we might defend our assured right: And withall (re­specting our selues) we resolued to fauour him so far in his triall that the world might take notice there was no partiall or indirect dealing, but that he had as much fauour as he could defire, and farre more then he did or could deserue.

So that wee brought him before two Iudgesses, The Iudgesses. Reason, and Experience, who being both in place, no man can suspect them with any indirect proceedings: For albeit, Reason of it selfe may be blinded by passi­on, yet when she is ioyned with Experience, shee is knowne to be absolute, and without compare. As for Experience, she is knowne of her selfe to be admi­rable excellent in her courses, she knoweth how to vse euery man in her practise; she will whip the foole to learne him more wit; she will punish the knaue to practise more honesty; she will curbe in the prodi­gall, and teach him to be warie; she will trip vp the heeles of such as are rash and giddy, and bid them hereafter looke before they leape. To be short, there is not in all the world, for all estates, degrees, quali­ties and conditions of men, so singular a Mistresse, or so fit to be a Iudgesse as she, onely one property she hath aboue all the rest, no man commeth before her but she maketh him ashamed, and shee will call and proue almost euery man a foole, especially such who are wise in their owne conceits.

For his Iurie, The Iurie. albeit we knew them to be of his dea­rest, and nearest inward familiar friends, in whose company he was euer, and did spend vpon them all that he cou'd get, or deuise to get; yet wee did chal­lenge no one of them, but were well pleased that his [Page 29]fiue Senses, and the seauen deadly sinnes should stand for his Iury.

The partie which did giue euidence against him, The Euidence. we knew to bee a sure Card, and one which would not faile in proofe of any thing, and such proofe which should be without all exception, Conscience is a sure witnesse.

So all things being accordingly prouided, the pri­soner was brought to the barre, where he was called and bid hold vp his hand, which hee did, but a false hand God he knowes, his enditement was red, which was this which followeth.

CHAP. VI. Joseph Swetnam his Enditement.

I Oseph Swetnam, thou art endited by the name of Ioseph Swetnam of Bedlemmore, in the Countie of O­nopolie Pamphlet­maker.: For that thou the twen­tieth day of December, in the yeare &c. Diddest most wickedly, An Endite­ment. blas­phemously, falsly, and scandalous­ly publish a lewd Pamphlet, entituled the Arraign­ment of Women; In which, albeit thou diddest honest­ly pretend to arraigne lewd, idle, froward and vn­constant women, yet contrary to thy pretended pro­mise thou diddest rashly, and malitiously raile and rage against all women, generally writing and pub­lishing [Page 30]most blasphemously that women by their Creator were made for Helpers, for Helpers (thou fayest) to spend and consume that which Man painefully getteth; furthermore, thou dost write, That being made of a rib, which was crooked, they are therefore crooked and froward in conditions, and that Woman was no sooner made, but her heart was set vpon mischiefe; which thou doest deriue to all the Sexe generally, in these words, And therefore euer since they haue beene a woe vnto man, and follow the line of their first leader. Further then all this, thou doest affirme an impudent lye vpon Al­mighty God, in saying, that God calleth them neces­sary euils, and that therefore they were created to bee a plague vnto man. Thou writest also, That women are prowde, lasciuous, froward, curst, vnconstant, idle, impu­dent, shamelesse, and that they decke and dresse themselues to tempt and allure men to lewdnesse, with much and many more foule, intemperate, and scandalous spea­ches, &c.

When Ioseph Swetnam was asked what he said to his enditement, Guilty, or not guiltie, hee pleaded the generall issue, not guiltie, being asked how hee would be tryed, he stood mute, for Conscience did so confront him, that he knew vpon tryall there was no way but one; wherevpon hee thought it much better to put himselfe vpon our mercy, then to hazard the tryall of his owne Iurie.

Wherevpon we did consider if we should haue vr­ged him to be pressed, the disaduantage had beene ours: for then his fauourites would haue said as some did say, Standeth mute. that Ioseph Swetnam did not stand mute, as misdoubting the proofe of what he had written: But [Page 31]seeing the Iudgesses, the Iurie, the Accuser, and all others, most of them of the foeminine gender, he su­spelled the question by vs, being made Generall, that they would rather condemne him to please a gene­ral, although in particular respect of himselfe he knew they would fauour him. And besides that hee held it a strange course, that the selfe and the same per­sons should be Iudges and Accusers, whereupon we resolued to graunt him longer time to aduice with himselfe whether he would put himselfe to triall, or vpon better deliberation to recall his errours.

But that the world might be satisfied in respect of the wrongs done vnto vs, and to maintaine our ho­nourable reputation, it was concluded, that my selfe should deliuer before the Iudges, to all the assembly, speaches to these effects following.

CHAP. VII. The answere to all obiections which are materiall, made against Women.

RIght Honourable and Worshipfull, and you of all degrees; it hath euer beene a common custome amongst Idle, and humerous Poets, Pamphle­ters, and Rimers, out of passionate discontents, or hauing little otherwise to imploy themselues about, to write some bitter Satire-Pamphlet, or Rime, against women: in which argument he who could denise any thing more bit­terly, [Page 32]or spitefully, against our sexe, hath neuer wan­ted the liking, allowance, and applause of giddy headed people. Amongst the rable of scurill writers, this prisoner now present hath acted his part, whom albeit women could more willingly let passe, then bring him to triall, and as euer heretofore, rather con­temn such authors thē deigne them any answere, yet seeing his booke so commonly bought vp, which ar­gueth a generall applause; we are therfore enforced to make answere in defence of our selues, who are by such an author so extreamely wronged in publike view.

You all see hee will not put himselfe vpon triall: if we should let it so passe, our silence might im­plead vs for guiltie, so would his Pamphlet be recei­ued with a greater currant and credite then formerly it hath beene: So that as well in respect of our sexe, as for a generall satisfaction to the world, I will take this course with our prisoner, I will at this present examine all the obiections which are most materiall, which our aduersarie hath vomited out against wo­man, and not onely what he hath obiected, but what other authors of more import then Ioseph Swetnam haue charged vpon women: alas, seely man he ob­iecteth nothing but what he hath stolne out of En­glish writers, as Euphues, the Palace of Pleasure, with the like, which are as easily answered as vaynly ob­iected. He neuer read the vehement and profest ene­mies against our sexe, as for Gracians, Euripides, Menan­der, Simonides, Sophocles, with the like, amongst Latine writers Invenall, Plautus, &c.

But of all that euer I read, I did neuer obserue such [Page 33]generall sinceritie in any, as in this aduersarie, which you shall finde I will make as manifest as the Sunne to shine at mid-day.

It is the maine end that our aduersarie aimeth at in all his discourse, to proue and say that women are bad; if he should offer this vpon particulers, no one would denie it: but to lauish generally against all women, who can endure it? You might M^r. Swetnam, with some shew of honestie haue sayd, some women are bad, both by custome and company, but you cannot avoide the brand, both of blasphemie and dishonestie, to say of women generally they are all naught, both in their creation and by nature, and to ground your inferences vpon Scriptures.

I let passe your obiections in your first page; be­cause they are formerly answered, onely whereas you say, woman was no sooner made, but her heart was set vp­on mischiefe: if you had then said, she had no sooner eaten of the fruit, but her heart was set vpon mis­chiefe, you had had some colour for your speaches; not in respect of the womans disposition, but in con­sideration both of her first Tutor and her second in­structor: For whereas scripture doth say, The Deuill tooke the shape of man. Woman was supplanted by a Serpent, Ioseph Swetnam doth say, she was supplanted by the deuill, which appeared to her in the shape of a beautifull yong man. Men are much beholding to this author, who will seeme to insinuate, that the deuill would in so friendly and familier a manner, put on the shape of man, when he first began to practise mischiefe: The deuill might make bold of them, whom he knew in time would proue his fami­lier [Page 34]friends. Herevpon it may be imagined it com­meth to passe that Painters, and Picture-makers, when they would represent the deuill, they set him out in the deformed shape of a man; because vnder that shape he began first to act the part of a diuell: and I doubt he neuer changed his suite sithence. Here it is to be obserued, that which is worst is ex­pressed by the shape of a man; but what is the most glorious creature is represented in the beautie of a woman, [...] [...]erpent gaue the wo­man bad coun­sell and her husband bad example. as Angels. Woman at the first might easily learne mischiefe, where or how should she learne goodnes? her first Schoole-master was aboundant in mischiefe, and her first husband did exceede in bad examples. First, by his example he taught her how to flye from God: next how to excuse her sinne: then how to cample and contest with God, and to say as Adam did, thou art the cause, for, the woman whom thou gauest me, was the cause I did eate. What Adam did at the first, bad husbands practise with their wiues euer sithence, I meane in bad examples. It was no good example in Adam, who hauing recei­ued his wife from the gift of God, and bound to her in so inseperable a bond of loue, that forthwith he being taken tardie would presently accuse his wife & put her in all the danger; but the woman was more bound to an vpright iudge, then to a louing husband: it would not serue Adams turne, to charge her, therby to free himselfe: Men doe shew themselues the children of Adam. It was an hard and strange course, that he who should haue beene her defender, is now become her greatest accuser. I may heare say with Saint Paul, by one mans sinne, death, &c. so by the con­tagion [Page 35]of originall sinne in Adam, all men are infected with his diseases; and looke what examples he gaue his wife at the first, the like examples and practises doe all men shew to women euer sithence. Let mee speake freely, for I will speake nothing but truly, neither shall my words exceede my proofe.

In your first and second Page, you alledge Dauid and Salomon, for exclaiming bitterly against women: And that Salomon saith, Women (like as Wine) doe make men drunke with their deuices. What of all this?

Ioseph Swetnam, a man which hath reason, will ne­uer obiect that vnto his aduersary, which when it commeth to examination will disaduantage himselfe. Your meaning is, in the disgrace of women to exalt men: but is this any commendation to men, that they haue been and are ouer-reacht by women? Can you glory of their holinesse, whom by women proue sinfull? or in their wisedome, Foolish men tempted with outward sheves. whom women make fooles? or in their strength, whom women ouercome? can you excuse that fall which is giuen by the wea­ker? or colour that foyle which is taken from wo­men? Is holinesse, wisedome, and strength, so slight­ly seated in your Masculine gender, as to be stained, blemished, and subdued by women? But now I pray you let vs examine how these vertues in men so po­tent, came by women to be so impotent. Doe you meane in comparatiue degree, that women are more holy, more wise, more strong, then men? if you should graunt this, you had small cause to write a­gainst them. But you will not admit this: What is, or are the causes then why men are so ouertaken by [Page 36]women? You set downe the causes in your fourth Page; there you say, They are dangerous for men to deale withall, for their faces are Lures, their beauties baytes, their lookes are nets, and their words are charmes, and all to bring men to ruine: Incidit in Scyllam qui vult vitare Charibdim, whil'st he seeketh to auoide one mischiefe, he falleth into another. It were more credit for men to yeeld our sexe to be more holy, wise, and strong, then to excuse themselues by the reasons al­leaged: for by this men are proued to haue as litle wit as they are charged to exceed in wickednesse. Are ex­ternal & dumbe shews such potent baites, nets, lures, charmes, to bring men to ruine? Why? wilde As­ses, dotterels, and woodcockes, are not so easily en­tangled and taken? are men so idle, vaine, and weake, as you seeme to make them? Let mee now see how you can free these men from dishonest mindes, who are ouertaken thus with beautie, &c. How can beau­tiehurt? If men be hurt thanke them­selues. how can it be a cause of a mans ruine, of it selfe? what, do women forcibly draw? why, men are more strong? are they so eloquent to perswade? why, men are too wise; are they mischieuous to entise? men are more holy; how then are women causes to bring men to ruine? direct causes they cannot be in any respect; if they be causes, they are but accident all causes: A cause as Philosophers say, Causa sine qua non: a remote cause, which cause is seldome alleaged for cause, but where want of wit would say some­what, and a guilty conscience would excuse it selfe by something. Philosophers say, Nemo leditur nisi a seipso, no man is hurt but the cause is in himselfe. The [Page 37]prodigall person amongst the Gracians is called A­sotes, as a destroyer, an vndoer of himselfe: When an heart fraughted with sinne doth prodigally lauish out a lasciuious looke out of a wanton eye; when it doth surfeit vpon the fight, who is Asotos? who is guil­tie of his lasciuious disease but himselfe? Volenti non fit iniuria, hee who is wounded with his owne con­sent, hath small cause to complaine of anothers wrong: Might not a man as easily, and more ho­nestly, when hee seeth a faire woman, which doth make the best vse that she can to set out her beautie, rather glorifie God in so beautifull a worke, then in­fect his soule with so lasciuious a thought? And for the woman, who hauing a Iewell giuen her from so deare a friend, is she not to be commended rather that in the estimate which she sheweth, shee will as carefully and as curiously as she may set out what she hath receiued from Almighty God, then to be censured that she doth it to allure wanton and lasci­uious lookes? The difference is in the minds, things which are called Adiaphora, things indifferent, whose qualities haue their name from the vses, are common­ly so censured, and so vsed, as the minde is inclined which doth passe his verdict. A man and a woman talke in the fields together, an honest minde will ima­gine of their talke answerable to his owne dispositi­on, whereas an euill disposed minde will censure ac­cording to his lewd inclination. Womans beau­ty is good, but the heart which doth surieit is naught. When men com­plaine of beautie, and say, That womens dressings and attire are prouocations to wantonnesse, and baites to allure men, It is a direct meanes to know of what dispositi­on [Page 38]they are, it is a shame for men in censuring of wo­men to condemne themselues; but a common Inne cannot be without a common signe; it is a common signe to know a leacher, by complaining vpon the cause and occasion of his surfeit; who had knowne his disease but by his owne complaint? It is extreme folly to complaine of another, when the roote of all resteth within himselfe; purge an infected heart, and turne away a lacinious eye, and then neither their dreffings, nor their beautie can any waies hurt you. Doe not men exceede in apparell, and therein set themselues out to the view? Shall women betray themselues and make it knowne that they are either so bad in their disposition, or so wanton in their thoughts, or so weak in their gouernment as to com­plaine that they are tempted and allured by men? Should women make themselues more vaine then yongest children, to fall in loue with babyes. Wo­men are so farre off from being in any sort prouoked to loue vpon the view of mens apparell, Women doe not fall in lone with men for their apparell. and setting forth themselues, that no one thing can more draw them from loue, then their vanitie in apparell. Wo­men make difference betwixt colours and conditions, betwixt a faire shew, and a foule substance: It shewes a leuitie in man to furnish himselfe more with trim colours, then manlike qualities: besides that, how can we lone at whom we laugh? We see him gallant it at the Court one day, & braue it in the Country the next day; we see him weare that on his backe one week, which we heare is in the brokers shop the next: furthermore we see diuers weare apparell and colours [Page 39]made of a Lordship, lined with Farmes and Granges, embrodered with all the plate, gold, and wealth, their Friends and Fathers left them: Are these mo­tiues to loue or to laughter? Will or dare a woman trust to their loue for one Moneth, who will turne her of the next? This is the surfeit which women take by braue apparell. They rather suspect his worth, then wish his loue, who doth most exceede in braue­rie. So M^r. Swetnam, doe you and all yours forbeare to censure of the dressings and attires of women for any such lewd intent, as you imagine: Bad minds are discouered by bad thoughts and hearts. Doe not say and rayle at women to be the cause of mens ouer­throw, when the originall roote and cause is in your selues. If you bee so affected that you cannot looke but you must forthwith be infected, I doe maruaile (Ioseph Swetnam) you set downe no remedies for that torment of Loue, as you call it: You bid men shunne and auoyde it, but those be common and ordinary rules and instructions: yet not so ordinary, as able to restraine the extraordinary humors of your giddy company. I will do you and your friends a kindnesse if you be so scorched with the flames of loue. Diogi­nes did long since discouer the soueraigne salue for such a wound: The receipt is no great charge, your selfe may be the Apothecarie, A medicine for Loue. Tane. Hunger. A Halter. it is comprehended in three words: First, trie with [...], next with [...], if both these faile, the third is sure, [...]. This was Dio­genes Antidote against that venemous infection. There are more milder remedies which you may put in practise: If your hearts be so fleshly, or your eies [Page 40]so tender that you dare trust neither of them, then trust to your reason to turne your eyes away, or trust to your heeles as Ioseph did, to carrie all away.

After you haue railed against women, you bring in a fable of a contempt betwixt the Winde and the Same; and you apply the morrall to women, when as it hath a farre other relation: for it euer hath been applyed to men, to instruct them in the gouernment of woman, for I pray you who is to gouerne, or who are to be gouerned? You should seeme to come from the Sauromatians, whose wiues were their Masters: but I will set you downe both the Fable and the Morrall, as it was written in English verse long si­thence.

This is the true application of the Morrall. As for that crookednesse and frowardnesse with which you charge women, looke from whence they haue it; for of themselues and their owne disposition it doth not proceede, which is prooued directly by your owne testimonie: Woman of her ovvne dispositi­on gentle, and milde. for in your 46. Page, Line 15. You say, A young woman of tender yeares is flexible, obedient, and subiect to doe any thing, according to the will and pleasure of her Husband. How commeth it then that this gen­tle and milde disposition is afterwards altered? your selfe doth giue the true reason, for you giue a great charge not to marrie a widdow. But why? because say you in the same Page, A widdow is framed to the conditions of another man. Why then, if a woman haue froward conditions, they be none of her owne, she was framed to them. Is not our aduersarie asha­med of himselfe, to raile against women for those faults which doe all come from men? Doth not hee most grieuously charge men to learne their wiues bad and corrupt behauiour? Men infect. for hee saith plainely, Thou must vnlearne a widdow, and make her forget and [Page 43]forgoe her former corrupt & disordered behaniour. Thou must vnlearne her, Ergo, what fault shee hath, shee learned, her corruptnes commeth not from her own disposition, but from her Husbands destruction. Is it not a wonder, that your Pamphlets are so disper­sed? Are they not wise men to cast away time and money vpon a Booke which cutteth their owne throates? 'Tis pittie but that men should reward you for your writing; if it bee but as the Romane Sertorius did the idle Poet, hee gaue him a reward, but not for his writing, but because he should neuer write more; as for women, they laugh that men haue no more able a champion. This author commeth to baite women, or as hee foolishly sayth, the Beare bayting, of Women, and he bringeth but a mungrell Curre, who doth his kinde, to braule and barke, but cannot bite. The milde and flexible disposition of a woman is in philosophy proued in the composition of her body, for it is a Maxime, The dispositi­on of the minde doth answere the composition of the body. Mores animi sequntur temperaturam corporis, The disposition of the minde is answerable to the temper of the body. A woman in the temperature of her body is tender, soft, and beautifull, so doth her disposition in minde corres­ponde accordingly; she is milde yeelding, and ver­tuous; what disposition accidentally happeneth vnto her, is by the contagion of a froward husband, as Ioseph Swetnam affirmeth.

And experience proueth. It is a shame for a man to complaine of a froward woman, in many respects all concerning himselfe. It is a shame he hath no more gouernment ouer the weaker vessell. It is a shame he [Page 44]hath hardned her tender sides, and gentle heart with his boistrous & Northren blasts. May men com­plaine of vvo­men vvithout cause? It is a shame for a man to publish and proclaime houshold secrets, which is a common practise amongst men, especially Drunkards, Leachers, and prodigall spend-thrifts: These when they come home drunke, or are called in question for their riotous misdemeanours, they pre­sently shew themselues, the right children of Adam. They will excuse themselues by their wiues, and say that their vnquitenesse and frowardnesse at home, is the cause that they runne abroad. An excuse more fitter for a beast then a man. If thou wert a man thou wouldest take away the cause which vrgeth a woman to griefe and discontent, and not by thy frowardnesse encrease her distemperature: forbeare thy drinking, thy luxurious riot, thy gaming, and spending, and thou shalt haue thy wife giue thee as little cause at home, as thou giuest her great cause of disquiet a­broad. Men which are men, if they chance to be mat­ched with froward wiues, either of their own making, or others marring, they would make a benefit of the discommodity, either try his skill to make her milde, or exercise his patience to endure her curstnesse: for all crosses are inflicted either for punishment of finnes, or for exercise of vertues; but humorous men will sooner marre a thousand women, then out of an hundred make one good.

And this shall appeare in the imputation which our aduersarie chargeth vpon our sexe, Men are the Serpents to be laciui­ous, wanton and lustfull: He sayth, Women tempt, alure, and prouoke men. How rare a thing is it for [Page 45]women to prostitute and offer themselues? how com­mon a practise is it for men to seeke and solicite wo­men to lewdnesse? what charge doe they spare? what trauell doe they bestow? what vowes, oathes and protestations doe they spend, to make them disho­nest? They hyer Pandors, they write letters, they seale them with damnations, and execrations, to assure them of loue, when the end proues but lust: They know the flexible disposition of Women and the sooner to ouerreach them, some will pretend they are so plunged in loue that except they obtaine their desire they will seeme to drown'd, hang, stab, poy­son, or banish themselues from friends and countrie: What motiues are these to tender dispositions? Some will pretend marriage, another offer continuall maintenance, but when they haue obtained their purpose, what shall a woman finde, iust that which is her euerlasting shame and griefe, shee hath made her selfe the vnhappie subject to a lustfull bodie; and the shamefull stall of a lasciuious tongue. Men may with foule shame charge women with this sinne which they had neuer committed if shee had not trusted, nor had euer trusted if shee had not beene deceiued with vowes, oathes, and protestations. To bring a woman to offend in one sinne, how many damnable sinnes doe they commit? I appeale to their owne consciences. The lewd disposition of sundry men doth appeare in this: If a woman or maide will yeeld vnto lewdnesse, what shall they want? But if they would liue in honestie, what helpe shall they haue? How much will they make of the lewd? how [Page 46]base account of the honest? how many pounds will they spend in bawdie houses? but when will they bestowe a penny vpon an honest maide or woman, except it be to corrupt them?

Our aduersary bringeth many examples of men which haue beene ouerthrowne by women. Shew a wo­mans offence, but that man was the first beginner. It is an­swered, before the fault is their owne. But I would haue him, or any one liuing, to shew any woman that offended in this sinne of lust, but that she was first sollicited by a man.

Helen was the cause of Troyes burning; first, Paris did sollicite her; next, how many knaues and fooles of the male kinde had Troy, which to maintaine whore­dome would bring their Citie to confusion.

When you bring in examples of lewd women, and of men which haue beene stained by women, you shew your selfe both franticke, and a prophane irre­ligious foole to mention Indith for cutting off Holo­ferues head, in that rancke.

You challenge women for vntamed and vnbride­led tongues; there was neuer woman was euer noted for so shamelesse, so brutish, so beastly a scold as you proue your selfe in this base and odious Pamphlet: You blaspheme God, you raile at his Creation, you abuse and slander his Creatures; and what immo­dest or impudent scurilitie is it, which you doe not expresse in this lewd and lying Pamphlet?

Hitherto I haue so answered all your obiections against Women, that as I haue not defended the wic­kednesse of any; so I haue set downe the true state of the question. As Eue did not offend without the [Page 47]temptation of a Serpent; so women doe seldome offend, but it is by prouocation of men. Let not your impudencie, nor your conforts dishonestie, charge our sexe hereafter, with those sinnes of which you your selues were the first procurers. I haue in my discourse, touched you, and all yours, to the quick. I haue taxed you with bitter speaches; you will (perhaps) say I am a rayling scold. In this obiecti­on, Ioseph Swetnam, A difference betwixt accu­sing and slan­dering. I will teach you both wit and honestie: The difference betwixt a railing scold, and and an honest accuses, is this, the first rageth vpon passionate furie, without bringing cause or proofe; the other bringeth direct proofe for what she alleag­eth: you charge women with clamorous words, and bring no proofe; I charge you with blasphemie, with impudencie, scurilitie, foolery, and the like. I shew iust and direct proofe for what I say; it is not my desire to speake so much, it is your desert to prouoke me vpon iust cause so farre; it is no railing to call a Crow blacke, or a Wolfe a rauenour, or a drun­kard a beast; the report of the truth is neuer to be blamed, the deseruer of such a report, deserueth the shame.

Now, for this time, to draw to an end; let me aske according to the question of Cassian, Cui bono? what haue you gotten by publishing your Pamphlet; good I know you can get none. You haue (perhaps) plea­sed the humors of some giddy, idle conceited per­sons: But you haue died your selfe in the colours of shame, lying, slandering, blasphemie, ignorance, and the like.

The shortnesse of time and the weight of busi­nesse call me away, and vrge me to leaue off thus abruptly, but assure your selfe where I leaue now, I will by Gods grace supply the next Terme, to your small content. You haue exceeded in your furie against Widdowes, whose defence you shal heare of at the time aforesaide, in the meane space recollect your wits, write out of deliberation, not out of furie; write out of aduice, not out of idlenesse; forbeare to charge women with faults which come from the contagion of Masculine serpents.

A DEFENCE OF Women, against the Author of the Arraignment of Women.
CHAP. VIII.