CUrioſity, which is ſometimes an occaſion of Good, and too frequently of Miſchief, by diſturbing either our Own, or our Neighbour's Repoſe, having put me upon reading the Duke and Dutcheſs of Mazarine's Caſe; I thought an Afternoon wou'd not be quite thrown away in purſuing ſome Reflections that it occaſion'd. The name of Mazarine is conſiderable enough to draw the Eyes of the curious, and when one remembers what a noiſe it had made in Europe, what Politick Schemes have been laid, what vaſt deſigns brought about by the Cardinal that bore it; how well his meaſures were concerted for the Grandeur of that Nation, into which he was tranſplanted, and that he wanted neither Power nor Inclination to eſtabliſh his own Family and make it as conſiderable as any Subjects could poſſible be, and what Honours and Riches he had heap'd together in order to this, one cannot but enquire how it comes about that he ſhould be ſo defeated in this laſt deſign; and that thoſe to whom he intruſted his Name and Treaſure, ſhould make a figure ſo very different from what might have been expected from them. And tho' one had not Piety enough to make a Religious Reflection, yet Civil Prudence woul'd almoſt enforce them to ſay, that Man being in Honour has no Ʋnderſtanding, but is compar'd unto the Beaſts that Periſh. He bleſſeth his Soul, and thinks himſelf a happy Man, imagining his Houſe will endure for ever, and that he has eſtabliſh'd his Name and Family. But how wiſe ſoever he may be in other reſpects, in this he acts no better than the Ignorant and Fooliſh. For as he carries nothing away with him when he dies, ſo neither will his Pomp and Glory deſcend as he intended. Generous and Worthy Actions only can ſecure him from Oblivion, or what is worſe, being remembred with Contempt; ſo little reaſon have we to envy any Man's Wealth and Greatneſs, but much to Emulate his Wiſdom and Vertue.

The Dutcheſs of Mazarine's Name has ſpread perhaps as far as her Uncle's, and one can't help wiſhing that ſo much Wit and Beauty, ſo much Politeneſs and Addreſs, had been accompany'd and ſupported by more valuable and laſting Qualities; one cannot but deſire that her Advocate inſtead of recriminating had clear'd the imputations laid on her, and that ſhe her ſelf, who ſays enough in her Memoirs, to ſhew ſhe was unfortunate, had ſaid more to prove her ſelf diſcreet. They muſt be highly ill-natur'd who do not pity her ill fortune at the ſame time that they muſt blame her Conduct, and regret that ſuch a Treaſure ſhould fall into his hands who was not worthy of it, nor knew how to value and improve it; that ſhe who was capable of being a great Ornament to her Family and Bleſſing to the Age ſhe liv'd in, ſhould only ſerve (to ſay no worſe) as an unhappy Shipwrack to point out the dangers of an ill Education and unequal Marriage.

Monſieur Mazarine is not to be juſtified, nor Madam his Spouſe excus'd. It is no queſtion which is moſt Criminal, the having no ſenſe, or the abuſe of a liberal Portion, nor any hard matter to determine who is moſt to be pity'd, he whom Nature never qualify'd for great things, who therefore can't be very ſenſible of great Misfortunes; or ſhe, who being capable of every thing, muſt therefore ſuffer more and be the more lamented. To be yoak'd for Life to a diſagreeable Perſon and Temper, to have Folly and Ignorance tyrannize over Wit and Senſe; to be contradicted in every thing one does or ſays, and bore down not by Reaſon but Authority; to be denied ones moſt innocent deſires for no other cauſe, but the Will and Pleaſure of an abſolute Lord and Maſter, whoſe follies a Woman with all her Prudence cannot hide, and whoſe Commands ſhe cannot but deſpiſe at the ſame time ſhe obeys them, is a miſery none can have a juſt Idea of, but thoſe who have felt it.

Theſe are great Provocations, but nothing can juſtify the revenging the Injuries we receive from others, upon our ſelves: The Italian Proverb ſhews much better way Vuoi far vendetta del tuo nemico governati bene. If you would be reveng'd of your Enemies, live well. Had Madam Mazarine's Education made a right improvement of her Wit and Senſe, we ſhould not have found her ſeeking Relief by ſuch imprudent, not to ſay Scandalous Methods, as the running away in Diſguiſe with a ſpruce Cavalier, and rambling to ſo many Courts and Places, nor diverting her ſelf with ſuch Childiſh, Ridiculous or Ill-natur'd Amuſements, as the greateſt part of the Adventures in her Memoirs are made up of. True wit conſiſts not meerly in doing or ſaying what is out of the way, but in ſuch ſurprizing things as are fit and becoming the Perſon from whom they come. That which ſtirs us up to Laughter moſt commonly excites our Contempt: to Pleaſe, and to make Merry are two very different Talents. But what Remedies can be adminiſtred, what Relief expected, when Devotion, the only true ſupport in Diſtreſs, is turn'd into Ridicule? Unhappy is that Grandeur which makes us too great to be good; and that Wit which ſets us at a diſtance from true Wiſdom. Even Bigotry it ſelf, as contemptible as it is, is preferable to Prophane Wit; for that only requires our Pity, but this deſerves our Abhorrence.

A Woman who ſeeks Conſolation under Domeſtick troubles from the Gaieties of a Court, from Gaming and Courtſhip, from Rambling and odd Adventures, and the Amuſements mixt Company affords, may Plaiſter up the Sore, but will never heal it; nay, which is worſe, ſhe makes it Feſter beyond a poſſibility of Cure. She juſtifies the Injury her Husband has done her, by ſhewing that whatever other good Qualities ſhe may have, Diſcretion, one of the Principal, is wanting. She may be Innocent, but ſhe can never prove ſhe is ſo; all that Charity can do for her when ſhe's Cenſur'd is only to be ſilent; it can make no Apologies for ſuſpicious Actions. An ill Husband may deprive a Wife of the comfort and quiet of her Life; may give her occaſion of exerciſing her Virtue, may try her Patience and Fortitude to the utmoſt, but that's all he can do: 'tis her ſelf only can accompliſh her Ruin. Had Madam Mazarin's Reſerve been what it ought to be, Monſieur Herard needed not to have warded off ſo carefully, the nice Subject of the Lady's Honour, nor her Advocate have ſtrain'd ſo hard for Colours to excuſe ſuch Actions as will hardly bear 'em; but a Man indeed ſhews the beſt ſide of his Wit, tho' the worſt of his Integrity, when he has an ill Cauſe to manage. Truth is bold and vehement; ſhe depends upon her own ſtrength, and ſo ſhe be plac'd in a true Light, thinks it not neceſſary to uſe Artifice and Addreſs as a Recommendation; but the prejudices of Men have made them neceſſary: their Imagination gets the better of their Underſtanding, and more judge according to Appearances, than ſearch after the Truth of Things.

What an ill Figure does a Woman make with all the Charms of her Beauty and Sprightlineſs of her Wit, with all her good Humour and inſinuating Addreſs; tho' ſhe be the beſt Oeconomiſt in the World, the moſt entertaining Converſation; if ſhe remit her Guard, abate in the Severity of her Caution and Strictneſs of her Virtue, and neglect thoſe Methods which are neceſſary to keep her not only from a Crime, but from the very ſuſpicion of one!

Are the being forbid having Comedies in her Houſe, an ill natur'd Jeſt, diſmiſſing of a Servant, impoſing Domeſticks, or frequent changing them, ſufficient Reaſons to Authorize a Woman's leaving her Husband and breaking from the ſtrongeſt Bands, expoſing her ſelf to Temptations and Injuries from the Bad, to the contempt, or at the beſt to the pity of the Good, and the juſt Cenſure of all? A Woman of ſenſe one would think ſhould take little ſatisfaction in the Cringes and Courtſhip of her Adorers, even when ſhe is ſingle; but it is Criminal in a Wife to admit them, intereſted Perſons may call it Gallantry, but with the modeſt and diſcreet it is like to have a harder Name, or elſe Gallantry will paſs for a ſcandalous thing, not to be allow'd among Vertuous Perſons.

But Madam Mazarine is dead, may her Faults die with her; may there be no more occaſion given for the like Adventures, or if there is, may the Ladies be more Wiſe and Good than to take it! Let us ſee then from whence the miſchief proceeds, and try if it can be prevented; certainly Man may be very happy in a Married State; 'tis his own fault if he is at any time otherwiſe. The wiſe Inſtitutor of Matrimony never did any thing in vain; we are the Sots and Fools if what he deſign'd for our Good, be to us an occaſion of falling. For Marriage, notwithſtanding all the looſe talk of the Town, the Satyrs of Ancient or Modern pretenders to Wit, will never loſe its due praiſe from judicious Perſons. Tho' much may be ſaid againſt this or that Match, tho' the Ridiculouſneſs of ſome, the Wickedneſs, of others and Imprudence of too many, too often provoke our wonder or ſcorn, our indignation or pity, yet Marriage in general is too ſacred to be treated with Diſreſpect, too venerable to be the ſubject of Raillery and Buffonery. It is the Inſtitution of Heaven, the only Honourable way of continuing Mankind, and far be it from us to think there could have been a better than infinite Wiſdom has found out for us.

But upon what are the Saytrs againſt Marriage grounded? Not upon the State it ſelf, if they are juſt, but upon the ill Choice, or fooliſh Conduct of thoſe who are in it, and what has Marriage, conſidered in its ſelf, to do with that? Let every Man bear his own Burden: If through inordinate Paſſion, Raſhneſs, Humour, Pride, Coveteouſneſs, or any the like Folly, a Man makes an Imprudent Choice, Why ſhould Marriage be exclaim'd againſt? Let him blame himſelf for entering into an unequal Yoke, and making Choice of one who perhaps may prove a Burthen, a Diſgrace and Plague, inſtead of a Help and Comfort to him. Could there be no ſuch thing as an happy Marriage, Arguments againſt Marriage would hold good, but ſince the thing is not only poſſible, but even very probable, provided we take but competent Care, Act like wiſe Men and Chriſtians, and acquit our ſelves as we ought, all we have to ſay againſt it ſerves only to ſhew the levity or impiety of our own Minds, we can only make ſome flouriſhes of Wit, tho' ſcarce without Injuſtice, and tho' we talk prettily it is but very little to the purpoſe.

Is it the being ty'd to One that offends us? Why this ought rather to recommend it to us, and would really do ſo, were we guided by Reaſon, and not by Humour or brutiſh Paſſion. He who does not make Friendſhip the chief inducement to his Choice, and prefer it before any other conſideration, does not deſerve a good Wife, and therefore ſhould not complain if he goes without one. Now we can never grow weary of our Friends; the longer we have had them the more they are endear'd to us; and if we have One well aſſur'd, we need ſeek no farther, but are ſufficiently happy in Her. The love of Variety in this and in other caſes, ſhews only the ill Temper of our own Mind, we ſeek for ſettled Happineſs in this preſent World; where it is not to be found, inſtead of being Content with a competent ſhare, chearfully enjoying and being thankful for the Good that is afforded us, and patiently bearing with the Inconveniences that attend it.

The Chriſtian Inſtitution of Marriage provides the beſt that may be for Domeſtick Quiet and Content, and for the Education of Children; ſo that if we were not under the tye of Religion, even the Good of Society and civil Duty would oblige us to what that requires at our Hands. And ſince the very beſt of us are but poor frail Creatures, full of Ignorance and Infirmity, ſo that in Juſtice we ought to tolerate each other, and exerciſe that Patience towards our Companions to Day, which we give them occaſion to ſhew towards us to Morrow, the more we are accuſtom'd to any one's Converſation, the better ſhall we underſtand their Humour, be more able to comply with their Weakneſs and leſs offended at it: For he who would have every one ſubmit to his Humours and will not in his turn comply with them, tho' we ſhould ſuppoſe him always in the Right, whereas a Man of this temper very ſeldom is ſo, he's not fit for a Husband, ſcarce fit for Society, but ought to be turn'd out of the Herd to live by himſelf.

There may indeed be inconveniencies in a Married Life; but is there any Condition without them? And he who lives ſingle, that he may indulge Licentiouſneſs and give up himſelf to the conduct of wild and ungovern'd Deſires, or indeed out of any other inducement, than the Glory of GOD and the Good of his Soul, through the proſpect he has of doing more Good, or becauſe his frame and diſpoſition of Mind are fitted for it, may rail as he pleaſes againſt Matrimony, but can never juſtifie his own Conduct, nor clear it from the imputation of Wickedneſs and Folly.

But if Marriage be ſuch a bleſſed State, how comes it, may you ſay, that there are ſo few happy Marriages? Now in anſwer to this, it is not to be wonder'd that ſo few ſucceed, we ſhould rather be ſurpriz'd to find ſo many do, conſidering how imprudently Men engage, the Motives they act by, and the very ſtrange Conduct they obſerve throughout.

For pray, what do Men propoſe to themſelves in Marriage? What Qualifications do they look after in a Spouſe? What will ſhe bring is the firſt enquiry? How many Acres? Or how much ready Coin? Not that this is altogether an unneceſſary Queſtion, for Marriage without a Competency, that is not only a bare Subſiſtence, but even a handſome and plentiful Proviſion, according to the Quality and Circumſtances of the Parties, is no very comfortable Condition. They who Marry for Love as they call it, find time enough to repent their raſh Folly, and are not long in being convinc'd, that whatever fine Speeches might be made in the heat of Paſſion, there could be no real Kindneſs between thoſe who can agree to make each other miſerable. But as an Eſtate is to be conſider'd, ſo it ſhould not be the Main, much leſs the Only conſideration, for Happineſs does not depend on Wealth, that may be wanting, and too often is, where this abounds. He who Marries himſelf to a Fortune only, muſt expect no other ſatisfaction than that can bring him, but let him not ſay that Marriage, but his own Covetous or Prodigal Temper, has made him unhappy. What Joy has that Man in all his Plenty, who muſt either run from home to poſſeſs it, contrary to all the Rules of Juſtice, to the Laws of GOD and Man; nay, even in oppoſition to Good nature, and Good breeding too, which ſome Men make more account of than all the reſt; or elſe be forc'd to ſhare it with a Woman whoſe Perſon or Temper is diſagreeable, whoſe preſence is ſufficient to four all his Enjoyments, and if he have any remains of Religion, or Good manners, he muſt ſuffer the uneaſineſs of a continual watch, to force himſelf to a conſtrain'd Civility!

Few Men have ſo much Goodneſs as to bring themſelves to a liking of what they loath'd, meerly becauſe it is their Duty to like; on the contrary, when they Marry with an indifferency, to pleaſe their Friends or encreaſe their Fortune, the indifferency proceeds to an averſion, and perhaps even the kindneſs and complaiſance of the poor abus'd Wife ſhall only ſerve to encreaſe it. What follows then? There is no content at home, ſo it is ſought elſewhere, and the Fortune ſo unjuſtly got, is as careleſsly ſquander'd. The Man takes a looſe, what ſhou'd hinder him? He has all in his hands, and Cuſtom has almoſt taken off that ſmall Reſtraint Reputation us'd to lay. The Wife finds too late what was the Idol the Man adored, which her Vanity perhaps, or it may be the Commands and Importunities of Relations, wou'd not let her ſee before; and now he has got that into his poſſeſſion, ſhe muſt make court to him for a little ſorry Alimony out of her own Eſtate. If Diſcretion and Piety prevails upon her Paſſions ſhe ſits down quietly, contented with her lot, ſeeks no Conſolation in the Multitude of Adorers, ſince he whom only ſhe deſir'd to pleaſe, becauſe it was her duty to do ſo, will take no delight in her Wit or Beauty: She follows no Diverſion to allay her Grief, uſes no Cordials to ſupport her Spirit, that may ſully her Vertue or bring a Cloud upon her Reputation, ſhe makes no appeals to the miſ-judging Croud, hardly mentions her Misfortunes to her moſt intimate Acquaintance, nor lays a load on her Husband to eaſe her ſelf, but wou'd if it were poſſible conceal his Crimes, tho' her Prudence and Vertue give him a thouſand reproaches without her Intention or knowledge; and retiring from the World, ſhe ſeeks a more ſolid Comfort than that can give her, taking care to do nothing that Cenſoriouſneſs or even Malice it ſelf can miſconſtrue to her prejudice. Now ſhe puts on all her Reſerves, and thinks even Innocent Liberties ſcarce allowable in her Diſconſolate State; ſhe has other Buſineſs to mind: Nor does ſhe in her Retirements reflect ſo much upon the hand that adminiſters this bitter Cup, as conſider what is the beſt uſe ſhe can make of it. And thus indeed Marriage, however unfortunate in other reſpects, becomes a very great Bleſſing to her: She might have been expoſed to all the Temptations of a plentiful Fortune, have given up her ſelf to Sloth and Luxury, and gone on at the common rate, even of the better ſort, in doing no hurt, and as little good. But now her kind Husband obliges her to Conſider, and gives opportunity to exerciſe her Vertue; he makes it neceſſary to withdraw from thoſe Gaities and Pleaſures of Life, which do more miſchief under the ſhew of Innocency, than they cou'd if they appear'd attended with a Crime; diſcompoſing and diſſolving the mind, and making it uncapable of any manner of good; to be ſure of any thing Great and Excellent. Silence and Solitude, the being forc'd from the ordinary Entertainments of her Station, may perhaps ſeem a deſolate condition at firſt, and we may allow her, poor weak Woman! to be ſomewhat ſhock'd at it, ſince even a wiſe and courageous Man perhaps would not keep his ground; we would conceal if we could for the Honour of the Sex, Men's being baffled and diſpirited by a ſmaller Matter, were not the Inſtances too frequent and too notorious.

But a little time wears off all the uneaſineſs, and puts her in poſſeſſion of Pleaſures, which till now ſhe has unkindly been kept a ſtranger to. Affliction, the ſincereſt Friend, the frankeſt Monitor, the beſt Inſtructer and indeed the only uſeful School that Women are ever put to, rouſes her underſtanding, opens her Eyes, fixes her Attention, and diffuſes ſuch a Light, ſuch a Joy into her Mind, as not only Informs her better, but entertains her more than ever her Ruel did, tho' crouded by the Men of Wit. She now diſtinguiſhes between Truth and Appearances, between ſolid and apparent Good; has found out the inſtability of all Earthly Things, and won't any more be deceiv'd by relying on them; can diſcern who are the Flatterers of her Fortune, and who the Admirers and Encouragers of her Vertue; accounting it no little bleſſing to be rid of thoſe Leeches, who only hung upon her for their own Advantage. Now ſober Thoughts ſucceed to hurry and impertinence, to Forms and Ceremony, ſhe can ſecure her Time, and knows how to Improve it; never truly a Happy Woman till ſhe came in the Eye of the World to be reckon'd miſerable.

Thus the Husband's Vices may become an occaſion of the Wife's Vertues, and his neglect do her a more real Good than his Kindneſs could. But all injur'd Wives don't behave themſelves after this Faſhion, nor can their Husbands juſtly expect it. With what Face can he blame her for following his Example, and being as extravagant on the one Hand, as he is on the other? Tho' ſhe cannot juſtifie her Exceſſes to GOD, to the World, nor to her ſelf, yet ſurely in reſpect of him they may admit of an excuſe. For to all the reſt of his Abſurdities, (for Vice is always unreaſonable,) he adds one more, who expects that Vertue from another which he won't practiſe himſelf.

But ſuppoſe a Man does not Marry for Money, tho' for one that does not, perhaps there are thouſands that do; let him Marry for Love, and Heroick Action, which makes a mighty noiſe in the World, partly becauſe of its rarity, and partly in regard of its extravagancy, and what does his Marrying for Love amount to? There's no great odds between his Marrying for the Love of Money, or for the Love of Beauty, the Man does not Act according to Reaſon in either Caſe; but is govern'd by irregular Appetites. But he loves her Wit perhaps, and this you'l ſay is more Spiritual, more Refin'd; not at all if you examine it to the Bottom. For what is that which now adays paſſes under the name of Wit? A bitter and ill-natur'd Raillery, a pert Repartée, or a confident talking at all, and in ſuch a multitude of Words, it's odds if ſomething or other does not paſs that is ſurprizing, tho' every thing that ſurprizes does not pleaſe; ſome things are wonder'd at for their uglineſs, as well as others for their Beauty. True Wit, durſt one venture to deſcribe it, is quite another thing, it conſiſts in ſuch a Sprightlineſs of Imagination, ſuch a reach and turn of thought, ſo properly expreſt, as ſtrikes and pleaſes a judicious Taſt. For tho' as one ſays of Beauty, 'tis in no Face but in the Lover's Mind, ſo it may be ſaid of ſome ſorts of Wit, it is not in him that ſpeaks, but in the Imagination of his hearer, yet doubtleſs there is a true Standard-Wit, which muſt be allow'd for ſuch by every one who underſtands the Terms. I don't ſay that they ſhall all equally like it; and it is this ſtandard-Wit that always pleaſes, the Spurious does ſo only for a Seaſon.

Now what is it that ſtrikes a judicious Taſt? Not that to be ſure, which injures the abſent, or provokes the Company, which poiſons the Mind under pretence of entertaining it, proceeding from or giving Countenance to falſe Ideas, to dangerous and immoral Principles. Wit indeed is diſtinct from Judgment, but it is not contrary to it; 'tis rather its Handmaid, ſerving to awaken and fix the Attention, that ſo we may Judge rightly. Whatever Charms, does ſo becauſe of its Regularity and Proportion; otherwiſe, tho' it is extraordinary and out of the way, it will only be ſtar'd on like a Monſter, but can never be lik'd. And tho' a thought is ever ſo fine and new, ever ſo well expreſt, if it ſuits not with decorum and good Manners, it is not juſt and fit, and therefore offends our Reaſon, and conſequently has no Charms, nor ſhould afford us any entertainment.

But it muſt not be ſuppos'd that Women's Wit approaches thoſe heights which Men arrive at, or that they indulge thoſe Liberties the other take. Decency lays greater reſtraints on them, their timorouſneſs does them this one, and perhaps this only piece of Service, it keeps them from breaking thro' theſe reſtraints and following their Maſters and Guides in many of their daring and maſculine Crimes. As the World goes, your Witty Men are uſually diſtinguiſh'd by the Liberty they take with Religion, good Manners, or their Neighbour's Reputation: But, GOD be thank'd, it is not yet ſo bad, as that Women ſhould form Cabals to propagate Atheiſm and Irreligion. A Man then cannot hope to find a Woman whoſe Wit is of a ſize with his, but when he doats on Wit it is to be imagin'd he makes choice of that which comes the neareſt to his own.

Thus, whether it be Wit or Beauty that a Man's in Love with, there's no great hopes of a laſting Happineſs; Beauty with all the helps of Art is of no very laſting date, the more it is help'd the ſooner it decays, and he who only or chiefly choſe for Beauty, will in a little time find the ſame reaſon for another choice. Nor is that ſort of Wit which he prefers of a more ſure tenure, or allowing it to laſt, it will not always pleaſe. For that which has not a real excellency and value in it ſelf, entertains no longer than that giddy Humour which recommended it to us holds; and when we can like on no juſt, or on very little Ground, 'tis certain a diſlike will ariſe, as lightly and as unaccountably. And it is not improbable that ſuch a Husband may in a little time by ill uſage provoke ſuch a Wife to exerciſe her Wit, that is, her Spleen on him, and then it is not hard to gueſs how very agreeable it will be to him.

In a Word, when we have reckon'd up how many look no further than the making of their Fortune, as they call it; who don't ſo much as propoſe to themſelves any ſatisfaction in the Woman to whom they Plight their Faith, ſeeking only to be Maſters of her Fortune, that ſo they may have Money enough to indulge all their irregular Appetites; who think they are as good as can be expected, if they are but according to the faſhionable Term, Civil Husbands: When we have taken the number of your giddy Lovers, who are not more violent in their Paſſion than they are certain to Repent of it: When to theſe you have added ſuch as Marry without any Thought at all, further than that it is the Cuſtom of the World; what others have done before them; that the Family muſt be kept up, the ancient Race preſerv'd, and therefore their kind Parents and Guardians chuſe as they think convenient, without ever conſulting the Young ones Inclinations, who muſt be ſatisfied or pretend ſo at leaſt, upon pain of their diſpleaſure, and that heavy conſequence of it, forfeiture of their Eſtate: Theſe ſet aſide, I fear there will be but a ſmall remainder to Marry out of better conſiderations, and even amongſt the few that do, not one in a hundred takes care to deſerve his Choice.

But do the Women never chooſe amiſs? Are the Men only in fault? That is not pretended; for he who will be juſt, muſt be forc'd to acknowledge, that neither Sex is always in the right. A Woman indeed can't properly be ſaid to Chooſe, all that is allow'd her, is to Refuſe or Accept what is offer'd. And when we have made ſuch reaſonable allowances as are due to the Sex, perhaps they may not appear ſo much in fault as one would at firſt imagine, and a generous Spirit will find more occaſion to pity, than to reprove. But ſure I tranſgreſs—it muſt not be ſuppos'd that the Ladies can do amiſs, he is but an ill-bred Fellow who pretends that they need amendment! They are no doubt on't always in the right, and moſt of all when they take pity on diſtreſſed Lovers; whatever they ſay carries an Authority that no Reaſon can reſiſt, and all that they do muſt needs be Exemplary! This is the Modiſh Language, nor is there a Man of Honour amongſt the whole Tribe that would not venture his Life, nay and his Salvation too in their Defence, if any but himſelf attempts to injure them. But I muſt ask pardon if I can't come up to theſe heights, nor flatter them with the having no faults, which is only a malicious way of continuing and encreaſing their Miſtakes.

Women, it's true, ought to be treated with Civility; for ſince a little Ceremony and out-ſide Reſpect is all their Guard, all the privilege that's allow'd them, it were barbarous to deprive them of it; and becauſe I would treat them civilly, I would not expreſs my Civility at the uſual Rate. I would not under pretence of honouring and paying a mighty Deference to the Ladies, call them fools to their faces; for what are all the fine Speeches and Submiſſions that are made, but an abuſing them in a well-bred way? She muſt be a Fool with a witneſs, who can believe a Man, Proud and Vain as he is, will lay his boaſted Authority, the Dignity and Prerogative of his Sex, one Moment at her Feet, but in proſpect of taking it up again to more advantage; he may call himſelf her Slave a few days, but it is only in order to make her his all the reſt of his Life.

Indeed that miſtaken Self-Love that reigns in the moſt of us, both Men and Women, that over-good Opinion we have of our ſelves, and deſire that others ſhould have of us, makes us ſwallow every thing that looks like Reſpect, without examining how wide it is from what it appears to be. For nothing is in truth a greater outrage than Flattery and feign'd Submiſſions, the plain Engliſh of which is this; I have a very mean Opinion both of your Underſtanding and Vertue, you are weak enough to be impos'd on, and vain enough to ſnatch at the Bait I throw; there's no danger of your finding out my meaning, or diſappointing me of my Ends. I offer you Incenſe 'tis true, but you are like to pay for't, and to make me a Recompence for your Folly in Imagining I would give my ſelf this trouble, did I not hope, nay were I not ſure, to find my own account in it. If for nothing elſe, you'll ſerve at leaſt as an exerciſe of my Wit, and how much ſoever you ſwell with my breath, 'tis I deſerve the Praiſe for talking ſo well on ſo poor a Subject. We who make the Idols, are the greater Deities; and as we ſet you up, ſo it is in our power to reduce you to your firſt obſcurity, or to ſomewhat worſe, to Contempt; you are therefore only on your good behaviour, and are like to be no more than what we pleaſe to make you. This is the Flatterer's Language aſide, this is the true ſenſe of his heart, whatever his Grimace may be before the Company.

Not but that 'tis poſſible, and ſometimes matter of Fact, to expreſs our ſelves beyond the Truth in praiſe of a Perſon, and yet not be guilty of Flattery; but then we muſt Think what we ſay, and Mean what we Profeſs. We may be ſo blinded by ſome Paſſion or other, eſpecially Love, which in Civil and Good-natur'd Perſons is apt to exceed, as to believe ſome Perſons more deſerving than really they are, and to pay them greater Reſpect and Kindneſs than is in ſtrictneſs due to them. But this is not the preſent Caſe; for our fine Speech-makers doat too much on themſelves to have any great paſſion for another, their Eyes are too much fixt on their own Excellencies, to view another's good Qualities through a Magnifying-Glaſs, at leaſt if ever they turn that end of the Perſpective towards their Neighbours, 'tis only in reſpect and reference to themſelves. They are their own Centres, they find a diſproportion in every line that does not tend thither, and in the next viſit they make you ſhall hear all the fine things they ſaid repeated to the new Object, and nothing remembred of the former but her Vanity, or ſomething elſe as Ridiculous, which ſerves for a foil, or a whet to Diſcourſe. For let there be ever ſo many Wits in the Company, Converſation would languiſh, and they would be at a loſs, did not a little Cenſoriouſneſs come in at a need to help them.

Let us then treat the Ladies as Civilly as may be, but let us not do it by Flattering them, but by endeavouring to make them ſuch as may truly deſerve our hearty Eſteem and Kindneſs. Men ought really for their own ſakes to do what in them lies to make Women wiſe and Good, and then it might be hoped they themſelves would effectually Study and Practice that Wiſdom and Vertue they recommend to others. But ſo long as Men have baſe and unworthy Ends to ſerve, it is not to be expected that they ſhould conſent to ſuch Methods as would certainly diſappoint them. They would have their own Relations do well, that's their Intereſt; but it ſometimes happens to be for their turn that another Man's ſhould not, and then their Generoſity fails them, and no Man is apter to find fault with another's diſhonourable Actions, than he who is ready to do, or perhaps has done the ſame himſelf.

And as Men have little reaſon to expect Happineſs when they Marry only for the Love of Money, Wit or Beauty, as has been already ſhewn, ſo much leſs can a Woman expect a tolerable life, when ſhe goes upon theſe Conſiderations. Let the buſineſs be carried as Prudently as it can be on the Womans ſide, a reaſonable Man can't deny that ſhe has by much the harder bargain. Becauſe ſhe puts her ſelf entirely into her Husband's Power, and if the Matrimonial Yoke be grievous, neither Law nor Cuſtom affords her that redreſs which a Man obtains. He who has Sovereign Power does not value the Provocations of a Rebellious Subject, but knows how to ſubdue him with eaſe, and will make himſelf obey'd; but Patience and Submiſſion are the only Comforts that are left to a poor People, who groan under Tyranny, unleſs they are Strong enough to break the Yoke, to Depoſe and Abdicate, which I doubt wou'd not be allow'd of here. For whatever may be ſaid againſt Paſſive-Obedience in another caſe, I ſuppoſe there's no Man but likes it very well in this; how much ſoever Arbitrary Power may be diſlik'd on a Throne, Not Milton himſelf wou'd cry up Liberty to poor Female Slaves, or plead for the Lawfulneſs of Reſiſting a Private Tyranny.

If there be a diſagreableneſs of Humours, which in my mind is harder to be born than greater faults, as being a continual Plague, and for the moſt part incurable; other Vices a Man may grow weary of, or may be convinced of the evil of them; He may forſake them, or they him, but his Humour and Temper are ſeldom, if ever put off, Ill-nature ſticks to him from his Youth to his grey Heirs, and a Boy • hat's Humorous and Proud, makes a Pee • iſh, Poſitive and Inſolent Old Man. Now • f this be the caſe, and the Husband be • ull of himſelf, obſtinately bent on his own way with or without Reaſon, if he be • ne who muſt be always Admir'd, always Humour'd, and yet ſcarce knows what will pleaſe him; if he has Proſperity e • ough to keep him from conſidering, and to furniſh him with a train of Flatterers and obſequious Admirers; and Learning and Senſe enough to make him a Fop in Perfection; for a Man can never be a complete Coxcomb, unleſs he has a conſiderable ſhare of theſe to value himſelf upon; what can the poor Woman do? the Husband is too wiſe to be Advis'd, too good to be Reform'd, ſhe muſt follow all his Paces, and tread in all his unreaſonable ſteps, or there is no Peace, no Quiet for her, ſhe muſt obey with the greateſt exactneſs, 'tis in vain to expect any manner of Compliance on his ſide, and the more ſhe complies the more ſhe may; his fantaſtical humours grow with her deſire to gratifie them, for Age encreaſes Opiniatry in ſome, as well as it does Experience in others. Of ſuch ſort of folks as theſe it was that Solomon ſpake, when he ſaid, Seest thou a Man wiſe in his own conceit, there is more hope of a Fool than of him; That is, the profligate Sinner, ſuch a one being always a Fool in Solomon's Language, is in a fairer way of being convinc'd of his folly, and brought to reaſon, than the Proud Conceited Man. That Man indeed can never be good at heart, who is full of himſelf and his own Endowments. Not that it is neceſſary, becauſe it is not poſſible for one to be totally ignorant of his own good Qualities, I had almoſt ſaid he ought to have a Modeſt ſenſe of 'em, otherwiſe he can't be duly thankful, nor make the uſe of them that is required, to the glory of God, and the good of Mankind; but he views them in a wrong light, if he diſcerns any thing that may exalt him above his Neighbours, make him over-look their Merit, or treat them with Neglect or Contempt. He ought to behold them with fear and trembling, as Talents which he has freely receiv'd, and for which he is highly Accountable, and therefore they ſhou'd not excite his Pride, but his Care and Induſtry.

And if Pride and Self-conceit keep a Man who has ſome good Qualities, and is not ſo bad as the moſt of his Neighbours from growing better, it for certain confirms and hardens the Wicked in his Crimes, it ſets him up for a Wit, that is, according to Modern acceptation, one who rallies at all that is ſerious, a contemner of the Prieſts firſt, and then of the Deity himſelf. For Penitence and Self-condemnation are what his Haughtineſs cannot bear, and ſince the Crimes he has been guilty of have brought on him the reproaches of his own Mind, ſince he will not take the regular way to be rid of them, which is by Humbling himſelf and making his Peace with Heaven, he bids defiance to it, and wou'd if he could believe there is no future State, no after Retribution, becauſe he knows that a heavy lot is in juſtice due to him.

If therefore it be a Woman's hard Fate to meet with a diſagreeable Temper, and of all others the Haughty, Imperious and Self-conceited are the moſt ſo, ſhe is as unhappy as any thing in the World can make her. When a Wife's Temper does not pleaſe, if ſhe makes her Husband uneaſie, he can find entertainments abroad, he has a hundred ways of relieving himſelf, but neither Prudence nor Duty will allow a Woman to fly out, her Buſineſs and Entertainment are at home, and tho' he make it ever ſo uneaſie to her ſhe muſt be content and make her beſt on't. She who Elects a Monarch for Life, who gives him an Authority ſhe cannot recall however he miſapply it, who puts her Fortune and Perſon entirely in his Power; nay even the very deſires of her Heart according to ſome learned Caſuiſts, ſo as that it is not lawful to Will or Deſire any thing but what he approves and allows, had need be very ſure that ſhe does not make a Fool her Head, nor a Vicious Man her Guide and Pattern, ſhe had beſt ſtay till ſhe can meet with one who has the Government of his own Paſſions and has duly regulated his own Deſires, ſince he is to have ſuch an abſolute Power over hers. But he who doats on a Face, he who makes Money his Idol, he who is Charm'd with vain and empty Wit, gives no ſuch Evidence, either of Wiſdom or Goodneſs, that a Woman of any tolerable Senſe ſhou'd care to venture her ſelf to his Conduct.

Indeed, your fine Gentleman's Actions are now a days ſuch, that did not Cuſtom and the Dignity of his Sex give Weight and Authority to them, a Woman that thinks twice might bleſs her ſelf, and ſay, is this the Lord and Maſter to whom I am to promiſe Love, Honour and Obedience? What can be the Object of Love but amiable Qualities, the Image of the Deity impreſs'd upon a generous and godlike Mind, a Mind that is above this World, to be ſure above all the Vices, the Tricks and Baſeneſs of it; a Mind that is not full of it ſelf, not contracted to little private Intereſts, but in imitation of that glorious Pattern it endeavours to Copy after, expands and diffuſes it ſelf to its utmoſt capacity in doing Good. But this fine Gentleman is quite of another Strain, he is the reverſe of this in every Inſtance. He is I confeſs very fond of his own Dear Perſon, he ſees very much in it to admire; his Air and Mien, his Words and Actions, every Motion he makes declares it; but they muſt have a Judgment of his ſize, every whit as Shallow, and a Partiality as great as his own, who can be of his Mind. How then can I Love? And if not Love, much leſs Honour. Love may ariſe from Pity or a generous Deſire to make that Lovely which as yet is not ſo, when we ſee any hopes of Succeſs in our Endeavours of improving it; but Honour ſuppoſes ſome excellent Qualities already, ſomething worth our Eſteem, but alas there is nothing more Contemptible then this trifle of a Man, this meer Out-ſide, whoſe Mind is as Baſe and Mean as his external Pomp is Glittering. His Office or Title apart, to which ſome Ceremonious Obſervance muſt be paid for Order's ſake, there's nothing in him that can command our Reſpect. Strip him of Equipage and Fortune, and ſuch things as only dazle our Eyes and Imaginations, but don't in any meaſure affect our Reaſon, or cauſe a Reverence in our Hearts, and the poor Creature ſinks beneath our Notice, becauſe not ſupported by real Worth. And if a Woman can neither Love nor Honour, ſhe does ill in promiſing to Obey, ſince ſhe is like to have a crooked Rule to regulate her Actions.

A meer Obedience, ſuch as is paid only to Authority, and not out of Love and a ſenſe of the Juſtice and Reaſonableneſs of the Command, will be of an uncertain Tenure. As it can't but be uneaſie to the Perſon who pays it, ſo he who receives it will be ſometimes diſappointed when he expects to find it, for that Woman muſt be endow'd with a Wiſdom and Goodneſs much above what we ſuppoſe the Sex capable of, I fear much greater than e're a Man can pretend to, who can ſo conſtantly conquer her Paſſions, and diveſt her ſelf even of Innocent Self-love, as to give up the Cauſe when ſhe is in the right, and to ſubmit her enlightned Reaſon, to the imperious Dictates of a blind Will, and wild Imagination, even when ſhe clearly perceives the ill Conſequences of it, the Imprudence, nay Folly and Madneſs of ſuch a Conduct.

And if a Woman runs ſuch a Riſque when ſhe Marrys Prudently, according to the Opinion of the World, that is, 〈1 page duplicate〉 〈1 page duplicate〉 when ſhe permits her ſelf to be diſpos'd of to a Man equal to her in Birth, Education and Fortune, and as good as the moſt of his Neighbours, (for if none were to Marry, but Men of ſtrict Vertue and Honour, I doubt the World would be but thinly Peopled) if at the very beſt her Lot is hard, what can ſhe expect who is Sold, or any otherwiſe betray'd into mercenary Hands, to one who is in all, or moſt reſpects unequal to her? A Lover who comes upon what is call'd equal Terms, makes no very advantageous Propoſal to the Lady he Courts, and to whom he ſeems to be an humble Servant, for under many ſounding Complements, Words that have nothing in them, this is his true meaning, He wants one to manage his Family, an Houſe-keeper, an upper Servant, one whoſe Intereſt it will be not to wrong him, and in whom therefore he can put greater confidence than in any he can hire for Money. One who may breed his Children, taking all the care and trouble of their Education, to preſerve his Name and Family. One whoſe Beauty, Wit or good Humour and agreeable Converſation will entertain him at Home when he has been contradicted and diſappointed abroad; who will do him that Juſtice the ill-natur'd World denys him, that is, in any one's Language but his own, ſooth his Pride and Flatter his Vanity, by having always ſo much good Senſe as to be on his ſide, to conclude him in the right, when others are ſo Ignorant, or ſo Rude as to deny it. Who will not be Blind to his Merit nor contradict his Will and Pleaſure, but make it her Buſineſs, her very Ambition to content him: Whoſe ſoftneſs and gentle Compliance will calm his Paſſions, to whom he may ſafely diſcloſe his troubleſome Thoughts, and in her Breaſt diſcharge his Cares; whoſe Duty, Submiſſion and Obſervance will heal thoſe Wounds other Peoples oppoſition or neglect have given him. In a Word, one whom he can intirely Govern and conſequently may form her to his will and liking, who muſt be his for Life, and therefore cannot quit his Service let him treat her how he will.

And if this be what every Man expects, the ſum of his violent Love and Courtſhip, when it is put into Senſe and rendred Intelligible, to what a fine paſs does ſhe bring her ſelf who purchaſes a Lord and Maſter, not only with her Money, but with what is of greater Value, at the price of her Diſcretion? Who has not ſo much as that poor Excuſe, Precedent and Example; or if ſhe has, they are only ſuch as all the World condemns? She will not find him leſs a Governor becauſe ſhe was once his Superior, on the contrary the ſcum of the People are moſt Tyranical when they get the Power, and treat their Betters with the greateſt Inſolence. For as the wiſe Man long ſince obſerv'd, a Servant when he Reigns is one of thoſe things for which the Earth is diſquieted, and which no Body is able to bear.

It is the hardeſt thing in the World for a Woman to know that a Man is not Mercenary, that he does not Act on baſe and ungenerous Principles, even when he is her Equal, becauſe being abſolute Maſter, ſhe and all the Grants he makes her are in his Power, and there have been but too many inſtances of Husbands that by wheedling or threatning their Wives, by ſeeming Kindneſs or cruel Uſage, have perſwaded or forc'd them out of what has been ſettled on them. So that the Woman has in truth no ſecurity but the Man's Honour and Good-nature, a ſecurity that in this preſent Age no wiſe Perſon would venture much upon. A Man enters into Articles very readily before Marriage, and ſo he may, for he performs no more of them afterwards than he thinks fit. A Wife muſt never diſpute with her Husband, his Reaſons are now no doubt on't better than hers, whatever they were before; he is ſure to perſwade her out of her Agreement, and bring her, it muſt be ſuppos'd, Willingly, to give up what ſhe did vainly hope to obtain, and what ſhe thought had been made ſure to her. And if ſhe ſhew any Refractorineſs, there are ways enough to humble her; ſo that by right or wrong the Husband gains his will. For Covenants between Husband and Wife, like Laws in an Arbitrary Government, are of little Force, the Will of the Sovereign is all in all. Thus it is in Matter of Fact, I will not anſwer for the Right of it; for if the Woman's Reaſons upon which thoſe Agreements are grounded are not Juſt and Good, why did he conſent to them? Was it becauſe there was no other way to obtain his Suit, and with an intention to Annul them when it ſhall be in his Power? Where then is his Sincerity? But if her Reaſons are good, where is his Juſtice in obliging her to quit them? He neither way acts like an equitable or honeſt Man.

But when a Woman Marrys unequally and beneath her ſelf, there is almoſt Demonſtration that the Man is Sordid and Unfair, that inſtead of Loving her he only Loves himſelf, trapans and ruines her to ſerve his own Ends. For if he had not a mighty Opinion of himſelf, (which temper is like to make an admirable Husband,) he cou'd never imagine that his Perſon and good Qualities cou'd make compenſation for all the advantages ſhe quits on his account. If he had a real Eſteem for her or valu'd her Reputation, he wou'd not expoſe it, nor have her Diſcretion call'd in Queſtion for his ſake; and if he truly Lov'd her he wou'd not reduce her to Straits and a narrow Fortune, nor ſo much as leſſen her way of Living to better his own. For ſince GOD has plac'd different Ranks in the World, put ſome in a higher and ſome in a lower Station, for Order and Beauty's ſake, and for many good Reaſons; tho' it is both our Wiſdom and Duty not only to ſubmit with Patience, but to be Thankful and well-ſatisfied when by his Providence we are brought low, yet there is no manner of Reaſon for us to Degrade our ſelves; on the contrary, much why we ought not. The better our Lot is in this World and the more we have of it, the greater is our leiſure to prepare for the next; we have the more opportunity to exerciſe that God-like Quality, to taſt that Divine Pleaſure, Doing good to the Bodies and Souls of thoſe beneath us. Is it not then ill Manners to Heaven, and an irreligious contempt of its Favours, for a Woman to ſlight that nobler Employment, to which it has aſſign'd her, and thruſt her ſelf down to a meaner Drudgery▪ to what is in a very literal Senſe a caring for the things of the World, a caring not only to Pleaſe, but to Maintain a Husband?

And a Husband ſo choſen will not at all abate of his Authority and right to Govern, whatever fair Promiſes he might make before. She has made him her Head, and he thinks himſelf as well qualify'd as the beſt to Act accordingly, nor has ſhe given him any ſuch Evidence of her Prudence as may diſpoſe him to make an Act of Grace in her Favour. Beſides, great Obligations are what Superiors cannot bear, they are more than can be return'd; to acknowledge were only to reproach themſelves with ingratitude, and therefore the readieſt way is not to own but overlook them, or rather, as too many do, to repay them with Affronts and Injuries.

What then is to be done? How muſt a Man chuſe, and what Qualities muſt encline a Woman to accept, that ſo our Marry'd couple may be as happy as that State can make them? This is no hard Queſtion▪ let the Soul be principally conſider'd, and regard had in the firſt Place to a good Underſtanding, a Vertuous Mind, and in all other reſpects let there be as much equality as may be. If they are good Chriſtians and of ſuitable Tempers all will be well, but I ſhould be ſhrewdly tempted to ſuſpect their Chriſtianity who Marry after any of thoſe ways we have been ſpeaking of. I dare venture to ſay, that they don't Act according to the Precepts of the Goſpel, they neither ſhew the Wiſdom of the Serpent, nor the Innocency of the Dove, they have neither ſo much Government of themſelves, nor ſo much Charity for their Neighbours, they neither take ſuch care not to Scandalize others, nor to avoid Temptations themſelves, are neither ſo much above this World, nor ſo affected with the next, as they wou'd certainly be did the Chriſtian Religion operate in their Hearts, did they rightly underſtand and ſincerely Practiſe it, or Acted indeed according to the Spirit of the Goſpel.

But it is not enough to enter wiſely into this State, care muſt be taken of our Conduct afterwards. A Woman will not want being admoniſh'd of her Duty, the cuſtom of the World, Oeconomy, every thing almoſt reminds her of it. Governors do not often ſuffer their Subjects to forget Obedience through their want of demanding it, perhaps Husbands are but too forward on this occaſion, and claim their Right oftner and more Imperiouſly than either Diſcretion or good Manners will juſtifie, and might have both a more chearful and conſtant Obedience paid them if they were not ſo rigorous in Exacting it. For there is a mutual Stipulation, and Love, Honour and Worſhip, by which certainly Civility and Reſpect at leaſt are meant, is as much the Woman's due, as Love, Honour and Obedience is the Man's, and being the Woman is ſaid to be the weaker Veſſel the Man ſhou'd be more careful not to grieve or offend her. Since her Reaſon is ſuppos'd to be leſs, and her Paſſions ſtronger than his, he ſhou'd not give occaſion to call that ſuppoſition in Queſtion by his pettiſh carriage and needleſs Provocations. Since he is the Man, by which very Word Cuſtom wou'd have us underſtand not only greateſt ſtrength of Body, but even greateſt firmneſs and force of Mind, he ſhou'd not play the little Maſter ſo much as to expect to be cocker'd, nor run over to that ſide which the Woman us'd to be rank'd in; for according to the Wiſdom of the Italians, Volete? ſi dice a gli ammalati: Will you? Is ſpoken to ſick Folks.

Indeed Subjection, according to the common Notion of it, is not over eaſie, none of us whether Men or Women but have ſo good an Opinion of our own Conduct as to believe we are fit, if not to direct others, at leaſt to govern our ſelves. Nothing but a ſound Underſtanding, and Grace the beſt improver of natural Reaſon, can correct this Opinion, truly humble us, and heartily reconcile us to Obedience. This bitter Cup therefore ought to be ſweetned as much as may be; for Authority may be preſerv'd and Government kept inviolable, without that nauſeous Oſtentation of Power which ſerves to no end or purpoſe, but to blow up the Pride and Vanity of thoſe who have it, and to exaſperate the Spirits of ſuch as muſt truckle under it.

Inſolence 'tis true is never the effect of Power but in weak and cowardly Spirits, who wanting true Merit and Judgment to ſupport themſelves in that advantage ground on which they ſtand, are ever appealing to their Authority, and making a ſhew of it to maintain their Vanity and Pride. A truly great Mind and ſuch as is fit to Govern, tho' it may ſtand on its Right with its Equals, and modeſtly expect what is due to it even from its Superiors, yet it never contends with its Inferiors, nor makes uſe of its Superiority but to do them Good. So that conſidering the juſt Dignity of Man, his great Wiſdom ſo conſpicuous on all occaſions, the goodneſs of his Temper and Reaſonableneſs of all his Commands, which makes it a Woman's Intereſt as well as Duty to be obſervant and Obedient in all things, that his Prerogative is ſettled by an undoubled Right and the Preſcription of many Ages, it cannot be ſuppos'd that he ſhould make frequent and inſolent Claims of an Authority ſo well eſtabliſh'd and us'd with ſuch moderation, nor give an impartial By-ſtander (cou'd ſuch an one be found) any occaſion from thence to ſuſpect that he is inwardly conſcious of the Badneſs of his Title; Uſurpers being always moſt deſirous of Recognitions and buſie in impoſing Oaths, whereas a Lawful Prince contents himſelf with the uſual Methods and Securities.

And ſince Power does naturally puff up, and he who finds himſelf exalted, ſeldom fails to think he ought to be ſo, it is more ſuitable to a Man's Wiſdom and Generoſity to be mindful of his great Obligations than to inſiſt on his Rights and Prerogatives. Sweetneſs of Temper and an obliging Carriage are ſo juſtly due to a Wife, that a Husband who muſt not be thought to want either Underſtanding to know what is fit, nor Goodneſs to perform it, can't be ſuppos'd not to ſhew them. For ſetting aſide the hazards of her Perſon to keep up his Name and Family, with all the Pains and Trouble that attend it, which may well be thought great enough to deſerve all the reſpect and kindneſs that may be, ſetting this aſide, tho' 'tis very conſiderable, a Woman has ſo much the diſadvantage in most, I was about to ſay in all things, that ſhe makes a Man the greateſt Complement in the World when ſhe condeſcends to take him for Better for Worſe. She puts her ſelf intirely in his Power, leaves all that is dear to her, her Friends and Family, to eſpouſe his Intereſts and follow his Fortune, and makes it her Buſineſs and Duty to pleaſe him! What acknowledgments, what returns can he make? What Gratitude can be ſufficient for ſuch Obligations? She ſhews her good Opinion of him by the great Truſt ſhe repoſes in him, and what a Brute muſt he be who betrays that Truſt, or acts any way unworthy of it? Ingratitude is one of the baſeſt Vices, and if a Man's Soul is ſunk ſo low as to be guilty of it towards her who has ſo generouſly oblig'd him, and who ſo intirely depends on him, if he can treat her Diſreſpectfully, who has ſo fully teſtify'd her Eſteem of him, ſhe muſt have a ſtock of Vertue which he ſhou'd bluſh to diſcern, if ſhe can pay him that Obedience of which he is ſo unworthy.

Superiors indeed are too apt to forget the common Priviledges of Mankind, that their Inferiors ſhare with them the greateſt Benefits, and are as capable as themſelves of enjoying the ſupreme Good; that tho' the Order of the World requires an Outward Reſpect and Obedience from ſome to others, yet the Mind is free, nothing but Reaſon can oblige it, 'tis out of the reach of the moſt abſolute Tyrant. Nor will it ever be well either with thoſe who Rule or thoſe in Subjection, even from the Throne to every Private Family, till thoſe in Authority look on themſelves as plac'd in that Station for the good and improvement of their Subjects, and not for their own ſakes; not as the reward of their Merit or that they may proſecute their own Deſires and fulfil all their Pleaſure, but as the Repreſentatives of GOD whom they ought to imitate in the Juſtice and Equity of their Laws, in doing good and communicating Bleſſings to all beneath them: By which, and not by following the imperious Dictates of their own will, they become truly Great and Illuſtrious and Worthily fill their Place. And the Governed for their Part ceaſing to envy the Pomp and Name of Authority, ſhou'd reſpect their Governours as plac'd in GOD's ſtead and contribute what they can to eaſe them of their real Cares, by a chearful and ready compliance with thoſe their endeavours, and by affording them the Pleaſure of ſucceſs in ſuch noble and generous Deſigns.

For upon a due eſtimate things are pretty equally divided; thoſe in Subjection as they have a leſs Glorious, ſo they have an eaſier task and a leſs account to give, whereas he who Commands has in a great meaſure the Faults of others to anſwer for as well as his own. Tis true he has the Pleaſure of doing more good than a Private Perſon can, and ſhall receive the Reward of it when time ſhall be no more, in compenſation for the hazards he runs, the difficulties he at preſent encounters, and the large Account he is to make hereafter, which Pleaſure and Reward are highly deſirable and moſt worthy our purſuit; but they are Motives which ſuch as uſurp on their Governors, and make them uneaſie in the due diſcharge of their Duty, never propoſe. And for thoſe other little things that move their Envy and Ambition, they are of no Eſteem with a juſt Conſiderer, nor will ſuch as violently purſue, find their Account in them.

But how can a Man reſpect his Wife when he has a contemptible Opinion of her and her Sex? When from his own Elevation he looks down on them as void of Underſtanding, and full of Ignorance and Paſſion, ſo that Folly and a Woman are equivalent Terms with him? Can he think there is any Gratitude due to her whoſe utmoſt ſervices he exacts as ſtrict Duty? Becauſe ſhe was made to be a Slave to his Will, and has no higher end than to Serve and Obey him? Perhaps we arrogate too much to our ſelves when we ſay this Material World was made for our ſakes; that its Glorious Maker has given us the uſe of it is certain, but when we ſuppoſe that over which we have Dominion to be made purely for our ſakes, we draw a falſe Concluſion, as he who ſhou'd ſay the People were made for the Prince who is ſet over them, wou'd be thought to be out of his Senſes as well as his Politicks. Yet even allowing that he who made every thing in Number, Weight and Meaſure, who never acts but for ſome great and glorious End, an End agreeable to his Majeſty, allowing that he Created ſuch a Number of Rational Spirits merely to ſerve their fellow Creatures, yet how are theſe Lords and Maſters helpt by the Contempt they ſhew of their poor humble Vaſſals? Is it not rather an hindrance to that Service they expect, as being an undeniable and conſtant Proof how unworthy they are to receive it?

None of GOD's Creatures abſolutely conſider'd are in their own Nature Contemptible; the meaneſt Fly, the pooreſt Inſect has its Uſe and Vertue. Contempt is ſcarce a Human Paſſion, one may venture to ſay it was not in Innocent Man, for till Sin came into the World, there was nothing in it to be Contemn'd. But Pride which makes every thing ſerve its purpoſes, wreſted this Paſſion from its only Uſe, ſo that inſtead of being an Antidote againſt Sin, it is become a grand promoter of it, nothing making us more worthy of that Contempt we ſhew, than when poor, weak, dependent Creatures as we are! we look down with Scorn and Diſdain on others.

There is not a ſurer Sign of a noble Mind, a Mind very far advanc'd towards Perfection, than the being able to bear Contempt and an unjuſt Treatment from ones Superiors evenly and patiently. For inward Worth and real Excellency are the true Ground of Superiority, and one Perſon is not in reality better than another, but as he is more Wiſe and Good. But this World being a place of Tryal and govern'd by general Laws, juſt Retributions being reſerv'd for hereafter, Reſpect and Obedience many times become due for Order's ſake to thoſe who don't otherwiſe deſerve them. Now tho' Humility keeps us from over-valuing our ſelves or viewing our Merit thro' a falſe and magnifying Medium, yet it does not put out our Eyes, it does not, it ought not to deprive us of that pleaſing ſentiment which attends our Acting as we ought to Act, which is as it were a foretaſt of Heaven, our preſent Reward for doing what is Juſt and Fit. And when a Superior does a Mean and unjuſt Thing, as all Contempt of one's Neighbour is, and yet this does not provoke his Inferiors to refuſe that Obſervance which their Stations in the World require, they cannot but have an inward Senſe of their own real Superiority, the other having no pretence to it, at the ſame time that they pay him an outward Reſpect and Deference, which is ſuch a flagrant Teſtimony of the ſincereſt Love of Order as proves their Souls to be of the higheſt and nobleſt Rank.

A Man therefore for his own ſake, and to give evidence that he has a Right to thoſe Prerogatives he aſſumes, ſhou'd treat Women with a little more Humanity and Regard than is uſually paid them. Your whifling Wits may ſcoff at them, and what then? It matters not, for they Rally every thing tho' ever ſo Sacred, and rail at the Women commonly in very good Company. Religion, its Prieſts, and theſe its moſt conſtant and regular Profeſſors, are the uſual Subjects of their manly, mannerly and ſurprizing Jeſts. Surprizing indeed! not for the newneſs of the Thought, the brightneſs of the Fancy, or nobleneſs of Expreſſion, but for the good Aſſurance with which ſuch thread-bare Jeſts are again and again repeated. But that your grave Dons, your Learned Men, and which is more your Men of Senſe as they wou'd be thought, ſhould ſtoop ſo low as to make Invectives againſt the Women, forget themſelves ſo much as to Jeſt with their Slaves, who have neither Liberty nor Ingenuity to make Reprizals! that they ſhou'd waſte their Time and debaſe their good Senſe which fits them for the moſt weighty Affairs, ſuch as are ſuitable to their profound Wiſdoms and exalted Underſtandings! to render thoſe poor Wretches more ridiculous and odious who are already in their Opinion ſufficiently contemptible, and find no better exerciſe of their Wit and Satyr than ſuch as are not worth their Pains, tho' it were poſſible to Reform them, this, this indeed may juſtly be wondred at!

I know not whether or no Women are allow'd to have Souls, if they have, perhaps it is not prudent to provoke them too much, leaſt ſilly as they are, they at laſt recriminate, and then what polite and well-bred Gentleman, tho' himſelf is concern'd, can forbear taking that lawful Pleaſure which all who underſtand Raillery muſt taſt, when they find his Jeſts who inſolently began to peck at his Neighbour, return'd with Intereſt upon his own Head? And indeed Men are too Humane, too Wiſe to venture at it did they not hope for this effect, and expect the Pleaſure of finding their Wit turn to ſuch account; for if it be Lawful to reveal a Secret, this is without doubt the whole deſign of thoſe fine Diſcourſes which have been made againſt the Women from our great Fore-Fathers to this preſent Time. Generous Man has too much Bravery, he is too Juſt and too Good to aſſault a defenceleſs Enemy, and if he did inveigh againſt the Women it was only to do them Service. For ſince neither his Care of their Education, his hearty endeavours to improve their Minds, his wholeſome Precepts, nor great Example cou'd do them good, as his laſt and kindeſt Eſſay he reſolv'd to try what Contempt wou'd do, and choſe rather to expoſe himſelf by a ſeeming want of Juſtice, Equity, Ingenuity and Good-nature, than ſuffer Women to remain ſuch vain and inſignificant Creatures as they have hitherto been reckon'd. And truly Women are ſome degrees beneath what I have thus far thought them, if they do not make the beſt uſe of his kindneſs, improve themſelves, and like Chriſtians return it.

Let us ſee then what is their Part, what muſt they do to make the Matrimonial Yoke tolerable to themſelves as well as Pleaſing to their Lords and Maſters? That the World is an empty and deceitful Thing, that thoſe Enjoyments which appear ſo deſirable at a diſtance, which rais'd our Hopes and Expectations to ſuch a mighty Pitch, which we ſo paſſionately coveted and ſo eagerly purſued, vaniſh at our firſt approach, leaving nothing behind them but the Folly of Deluſion, and the pain of diſappointed Hopes, is a common Outcry; and yet as common as it is, tho' we complain of being deceiv'd this Inſtant, we do not fail of contributing to the Cheat the very next. Tho in reality it is not the World that abuſes us, tis we abuſe our ſelves, it is not the emptineſs of that, but our own falſe Judgments, our unreaſonable deſires and Expectations that Torment us; for he who exerts his whole ſtrength to lift a Straw, ought not to complain of the Burden but of his own diſproportionate endeavour which gives him the pain he feels. The World affords us all that Pleaſure a ſound Judgment can expect from it, and anſwers all thoſe Ends and Purpoſes for which it was deſign'd, let us expect no more than is reaſonable, and then we ſhall not fail of our Expectations.

It is even ſo in the Caſe before us; a Woman who has been taught to think Marriage her only Preferment, the ſum-total of her Endeavours, the completion of all her hopes, that which muſt ſettle and make her Happy in this World, and very few, in their Youth eſpecially, carry a Thought ſteddily to a greater diſtance; She who has ſeen a Lover dying at her Feet, and can't therefore imagine that he who profeſſes to receive all his Happineſs from her can have any other Deſign or Deſire than to pleaſe her; whoſe Eyes have been dazled with all the Glitter and Pomp of a Wedding, and who hears of nothing but Joy and Congratulation; who is tranſported with the Pleaſure of being out of Pupillage, and Miſtreſs not only of her ſelf but of a Family too: She who is either ſo ſimple or ſo vain, as to take her Lover at his Word either as to the Praiſes he gave her, or the Promiſes he made for himſelf: In ſum, ſhe whoſe Expectation has been rais'd by Court-ſhip, by all the fine things that her Lover, her Governeſs and Domeſtick Flatterers ſay, will find a terrible diſappointment when the hurry is over, and when ſhe comes calmly to conſider her Condition, and views it no more under a falſe Appearance, but as it truly is.

I doubt in ſuch a View it will not appear over-deſirable if ſhe regards only the Preſent State of Things. Hereafter may make amends for what ſhe muſt be prepar'd to ſuffer here, then will be her Reward, this is her time of Tryal, the Seaſon of exerciſing and improving her Vertues. A Woman that is not Miſtreſs of her Paſſions, that cannot patiently ſubmit even when Reaſon ſuffers with her, who does not practice Paſſive Obedience to the utmoſt, will never be acceptable to ſuch an abſolute Sovereign as a Husband. Wiſdom ought to Govern without Contradiction, but Strength however will be obey'd. There are but few of thoſe wiſe Perſons who can be content to be made yet wiſer by Contradiction, the moſt will have their Will, and it is right becauſe it is their's. Such is the vanity of Humane Nature that nothing pleaſes like an intire Subjection; what Imperfections won't a Man overlook where this is not wanting! Tho' we live like Brutes we wou'd have Incenſe offer'd us, that is only due to Heaven it ſelf, wou'd have an abſolute and blind Obedience paid us by all over whom we pretend Authority. We were not made to Idolize one another, yet the whole ſtrain of Courtſhip is little leſs than rank Idolatry: But does a Man intend to give, and not receive his ſhare in this Religious Worſhip? No ſuch Matter; Pride and Vanity and Self-love have their Deſigns, and if the Lover is ſo condeſcending as to ſet a Pattern in the time of his Addreſſes, he is ſo Juſt as to expect his Wife ſhou'd ſtrictly Copy after it all the reſt of her Life.

But how can a Woman ſcruple intire Subjection, how can ſhe forbear to admire the worth and excellency of the Superior Sex, if ſhe at all conſiders it? Have not all the great Actions that have been perform'd in the World been done by them? Have not they founded Empires and over-turn'd them? Do not they make Laws and continually repeal and amend them? Their vaſt Minds lay Kingdoms waſt, no bounds or meaſures can be preſcrib'd to their Deſires. War and Peace depend on them, they form Cabals and have the Wiſdom and Courage to get over all theſe Rubs which may lie in the way of their deſired Grandeur. What is it they cannot do? They make Worlds and ruin them, form Syſtems of univerſal Nature and diſpute eternally about them, their Pen gives worth to the moſt trifling Controverſie, nor can a fray be inconſiderable if they have drawn their Swords in't. All that the wiſe Man pronounces is an Oracle, and every Word the Witty ſpeaks a Jeſt. It is a Woman's Happineſs to hear, admire and praiſe them, eſpecially if a little Ill-nature keeps them at any time from beſtowing due applauſes on each other. And if ſhe aſpires no further ſhe is thought to be in her proper Sphere of Action, ſhe is as wiſe and as good as can be expected from her.

She then who Marrys ought to lay it down for an indiſputable Maxim, that her Husband muſt govern abſolutely and intirely, and that ſhe has nothing elſe to do but to Pleaſe and Obey. She muſt not attempt to divide his Authority, or ſo much as diſpute it, to ſtruggle with her Yoke will only make it gall the more, but muſt believe him Wiſe and Good and in all reſpects the beſt, at leaſt he muſt be ſo to her. She who can't do this is no way fit to be a Wife, ſhe may ſet up for that peculiar Coronet the ancient Fathers talk'd of, but is not qualify'd to receive that great reward, which attends the eminent exerciſe of Humility and Self-denial, Patience and Reſignation the Duties that a Wife is call'd to.

But ſome refractory Woman perhaps will ſay how can this be? Is it poſſible for her to believe him Wiſe and Good who by a thouſand Demonſtrations convinces her and all the World of the contrary? Did the bare Name of Husband confer Senſe on a Man, and the mere being in Authority infallibly qualifie him for Government, much might be done. But ſince a wiſe Man and a Husband are not Terms convertible, and how loath ſoever one is to own it, Matter of Fact won't allow us to deny that the Head many times ſtands in need of the Inferior's Brains to manage it, ſhe muſt beg leave to be excus'd from ſuch high thoughts of her Sovereign, and if ſhe ſubmits to his Power, it is not ſo much Reaſon as Neceſſity that compells her.

Now of how little force ſoever this Objection may be in other reſpects, methinks it is ſtrong enough to prove the neceſſity of a good Education, and that Men never miſtake their true Intereſt more than when they endeavour to keep Women in Ignorance. Cou'd they indeed deprive them of their Natural good Senſe at the ſame time they deny them the due improvement of it, they might compaſs their End; otherwiſe Natural Senſe unaſſiſted may run into a falſe Track, and ſerve only to puniſh him juſtly, who wou'd not allow it to be uſeful to himſelf or others. If Man's Authority be juſtly eſtabliſh'd, the more Senſe a Woman has the more reaſon ſhe will find to ſubmit to it; if according to the Tradition of our Fathers, (who having had Poſſeſſion of the Pen, thought they had alſo the beſt Right to it,) Women's Underſtanding is but ſmall, and Men's Partiality adds no Weight to the Obſervation, ought not the more care to be taken to improve them? How it agrees with the Juſtice of Men we enquire not, but certainly Heaven is abundantly more Equitable than to enjoyn Women the hardeſt Task and give them the leaſt Strength to perform it. And if Men Learned, Wiſe and Diſcreet as they are, who have as is ſaid all the advantages of Nature, and without controverſie have, or may have all the aſſiſtance of Art, are ſo far from acquitting themſelves as they ought, from living according to that reaſon and excellent Underſtanding they ſo much boaſt of, can it be expected that a Woman who is reckon'd ſilly enough in her ſelf, at leaſt comparatively, and whom Men take care to make yet more ſo, can it be expected that ſhe ſhou'd conſtantly perform ſo difficult a Duty as intire Subjection, to which corrupt Nature is ſo averſe?

If the Great and Wiſe Cato, a Man, a Man of no ordinary firmneſs and ſtrength of Mind, a Man who was eſteem'd as an Oracle, and by the Philoſophers and great Men of his Nation equal'd even to the Gods themſelves; If he with all his Stoical Principles was not able to bear the ſight of a triumphant Conqueror, (who perhaps wou'd have Inſulted and perhaps wou'd not,) but out of a Cowardly fear of an Inſult, ran to Death to ſecure him from it; can it be thought that an ignorant weak Woman ſhou'd have patience to bear a continual outrage and Inſolence all the days of her Life? Unleſs you will ſuppoſe her a very Aſs, but then remember what the Italians ſay, to Quote them once more, ſince being very Husbands they may be preſum'd to have ſome Authority in this Caſe, L' aſino pur pigro, Stimulato tira quelche calcio; an Aſs tho' ſlow if provok'd will kick.

We never ſee or perhaps make ſport with the ill Effects of a bad Education, till it come to touch us home in the ill conduct of a Siſter, a Daughter, or Wife. Then the Women muſt be blam'd, their Folly is exclaim'd againſt, when all this while it was the wiſe Man's Fault who did not ſet a better Guard on thoſe who according to him ſtand in ſo much need of one. A young Gentleman, as a celebrated Author tells us, ought above all things to be acquainted with the State of the World, the Ways and Humours, the Follies, the Cheats, the Faults of the Age he is fallen into, he ſhould by degrees be inform'd of the Vice in Faſhion, and warn'd of the Application and Deſign of thoſe who will make it their Buſineſs to corrupt him, ſhou'd be told the Arts they uſe and the Trains they lay, be prepar'd to be Shock'd by ſome and careſs'd by others; warn'd who are like to oppoſe, who to miſlead; who to undermine, and who to ſerve him. He ſhou'd be inſtructed how to know and diſtinguiſh them, where he ſhou'd let them ſee, and when diſſemble the Knowledge of them and their Aims and Workings. Our Author is much in the right, and not to diſparage any other Accompliſhments which are uſeful in their kind, this will turn to more account than any Language or Philoſophy, Art or Science, or any other piece of Good-breeding and fine Education that can be taught him, which are no otherwiſe excellent than as they contribute to this, as this does above all things to the making him a wiſe, a vertuous and uſeful Man.

And it is not leſs neceſſary that a young Lady ſhou'd receive the like Inſtructions, whether or no her Temptations be fewer, her Reputation and Honour however are to be more nicely preſerv'd; they may be ruin'd by a little Ignorance or Indiſcretion, and then tho' ſhe has kept her Innocence, and ſo is ſecur'd as to the next World, yet ſhe is in a great meaſure loſt to this. A Woman cannot be too watchful, too apprehenſive of her danger, nor keep at too great a diſtance from it, ſince Man whoſe Wiſdom and Ingenuity is ſo much Superior to hers, condeſcends for his Intereſt ſometimes, and ſometimes by way of Diverſion, to lay Snares for her. For tho' all Men are Virtuoſi, Philoſophers and Politicians in compariſon of the Ignorant and Illiterare Women, yet they don't all pretend to be Saints, and 'tis no great Matter to them if Women who were born to be their Slaves, be now and then ruin'd for their Entertainment.

But according to the rate that young Women are Educated; according to the way their Time is ſpent, they are deſtin'd to Folly and Impertinence, to ſay no worſe, and which is yet more inhuman, they are blam'd for that ill Conduct they are not ſuffer'd to avoid, and reproach'd for thoſe Faults they are in a manner forc'd into; ſo that if Heaven has beſtowed any Senſe on them, no other uſe is made of it, than to leave them without Excuſe. So much and no more of the World is ſhewn them, as ſerves to weaken and corrupt their Minds, to give them wrong Notions, and buſie them in mean Purſuits; to diſturb, not to regulate their Paſſions, to make them timorous and dependant, and in a word, fit for nothing elſe but to act a Farce for the Diverſion of their Governours.

Even Men themſelves improve no otherwiſe than according to the Aim they take, and the End they propoſe; and he whoſe Deſigns are but little and mean, will be the ſame himſelf. Tho' Ambition, as 'tis uſually underſtood, is a Fooliſh, not to ſay a Baſe and Pitiful Vice, yet the Aſpirings of the Soul after true Glory are ſo much its Nature, that it ſeems to have forgot it ſelf and to degenerate, if it can forbear; and perhaps the great Secret of Education lies in affecting the Soul with a lively Senſe of what is truly its Perfection, and exciting the moſt ardent Deſires after it.

But, alas! what poor Woman is ever taught that ſhe ſhould have a higher Deſign than to get her a Husband? Heaven will fall in of courſe; and if ſhe make but an Obedient and Dutiful Wife, ſhe cannot miſs of it. A Husband indeed is thought by both Sexes ſo very valuable, that ſcarce a Man who can keep himſelf clean and make a Bow, but thinks he is good enough to pretend to any Woman, no matter for the Difference of Birth or Fortune, a Husband is ſuch a Wonder-working Name as to make an Equality, or ſomething more, whenever it is pronounc'd.

And indeed were there no other Proof of Maſculine Wiſdom, and what a much greater Portion of Ingenuity falls to the Men than to the Women's Share, the Addreſs, the Artifice, and Management of an humble Servant were a ſufficient Proof it. What good Conduct does he ſhew! what Patience exerciſe! what Subtilty leave untry'd! what Concealment of his Faults! what Parade of his Vertues! what Government of his Paſſions! How deep is his Policy in laying his Deſigns at ſo great a diſtance, and working them up by ſuch little Accidents! How indefatigable is his Induſtry, and how conſtant his Watchfulneſs, not to ſlip any Opportunity that may in the leaſt contribute to his Deſign! What a handſome Set of Diſguiſes and Pretences is he always furniſh'd with! How conceal'd does he lie! how little pretend, till he is ſure that his Plot will take! And at the ſame time that he nouriſhes the Hope of being Lord and Maſter, appears with all the Modeſty and Submiſſion of an humble and unpretending Admirer!

Can a Woman then be too much upon her Guard? Can her Prudence and Foreſight, her early Caution be reckon'd unneceſſary Suſpicion, or ill-bred Reſerve by any but thoſe whoſe Deſigns they prevent, and whoſe Intereſt it is to declaim againſt them? it being a certain Maxim with the Men, tho' Policy or Good Breeding allow them not to avow it always, that the Women were made for their Sakes and Service, and are in all reſpects their Inferiors, eſpecially in Underſtanding; ſo that all the Compliments they make, all the Addreſs and Complaiſance they uſe, all the Kindneſs they profeſs, all the Service they pretend to pay, has no other Meaning, no other End, than to get the poor Woman into their Power, to govern her according to their Diſcretion. This is all pure Kindneſs indeed, and therefore no Woman has Reaſon to be offended with it; for conſidering how much ſhe is expos'd in her own, and how ſafe in their Keeping, 'tis the wiſeſt thing ſhe can do to put her ſelf under Protection. And then if they have a tolerable Opinion of her Senſe, and not their Vanity but ſome better Principle diſpoſes them to do ſomething out of the way, and to appear more generous than the reſt of their Sex, they'll condeſcend to dictate to her, and impart ſome of their Prerogative Books and Learning. 'Tis fit indeed that ſhe ſhould entirely depend on their Choice, and walk with the Crutches they are pleas'd to lend her; and if ſhe is furniſhed out with ſome Notions to ſet her a prating, I ſhould have ſaid to make her entertaining and the Fiddle of the Company, her Tutor's Time was not ill beſtowed: And it were a diverting Scene to ſee her ſtript like the Jay of her borrowed Feathers, tho' he good Man has not ill Nature enough to take Pleaſure in it. You may accuſe him perhaps for giving ſo much Encouragement to a Woman's Vanity, but your Accuſation is groundleſs, Vanity being a Diſeaſe the Sex will always be guilty of; nor is it a Reproach to them, ſince Men of Learning and Senſe are over-run with it.

But there are few Women whoſe Underſtandings are worth the Management, their Eſtates are much more capable of Improvement, No Woman, much leſs a Woman of Fortune, is ever fit to be her own Miſtreſs, and he who has not the Vanity to think what much finer things he could perform had he the Management of her Fortune; or ſo much Partiality and Self-love, as to fanſie it can't be better beſtow'd than in making his; will yet be ſo honeſt and humble as to think that 'tis fit ſhe ſhould take his Aſſiſtance, as Steward at leaſt. For the Good Man aſpires no further, he would only take the Trouble of her Affairs off her hand; and the Senſe of her Condeſcenſion and his great Obligations will for ever ſecure him againſt acting like a Lord and Maſter.

The Steps to Folly as well as Sin are gradual, and almoſt imperceptible, and when we are once on the Decline, we go down without taking notice on't; were it not for this one cou'd not account for thoſe Strange unequal Matches we too often ſee. For there was a time no doubt, when a Woman could not have bore the very thought of what ſhe has been afterwards betray'd into, it would have appear'd as ſhocking to her as it always does to other People; and had a Man been ſo impolitic as to diſcover the leaſt intimation of ſuch a Deſign, he had given her a ſufficient Antidote againſt it. This your Wiſe Men are well ſatisfy'd of, and underſtand their own Intereſt too well to let their Deſign go bare-fac'd, for that would effectually put a barr to their Succeſs. So innocent are they that they had not the leaſt thought at firſt of what their Good Fortune afterwards leads them to! They would draw upon him, (if they wear a Sword) or fly in her Face who ſhould let fall the leaſt hint that they had ſuch Intentions; and this very Eagerneſs to avoid the Suſpicion, is a ſhrewd Sign that there is occaſion for't.

But who ſhall dare to ſhew the Lady her Danger, when will it be ſeaſonable to give her friendly Notice? If you do it e're ſhe is reſolv'd, tho' with all the Friendſhip and Tenderneſs imaginable, ſhe will hardly forgive the Affront, or bear the Provocation; you offer her an Outrage, by entertaining ſuch a Thought, and 'tis ten to one if you are not afterwards accus'd for putting in her Head what otherwiſe ſhe could ne'er have dream'd of. And when no direct Proof can be offer'd, when matter of Prudence is the only thing in queſtion, every Body has ſo good an Opinion of their own Underſtanding as to think their own way the beſt. And when ſhe has her Innocence and fair Intentions to oppoſe to your Fears and Surmiſes, and you cannot pretend to wiſh her better than ſhe does her ſelf, to be more diſintereſs'd and diligent in your Watchfulneſs, or to ſee farther in what ſo nearly concerns her, what can be done? Her ruin is commonly too far advanc'd to be prevented, e're you can in Good-breeding reach out a hand to help her. For if the Train has took, if ſhe is entangled in the ſnare, if Love, or rather a Blind unreaſonable Fondneſs, which uſurps the Name of that noble Paſſion, has gain'd on her, Reaſon and Perſwaſion may as properly be urg'd to the Folks in Bethlem as to her. Tell her of this World, ſhe is got above it, and has no regard to its impertinent Cenſures; tell her of the next ſhe laughs at you, and will never be convinc'd that Actions which are not expreſly forbid can be Criminal, tho' they proceed from, and muſt neceſſarily be reduc'd to ill Principles, tho' they give Offence, are of ill Example, injure our Reputation, which next to our Innocence we are obliged as Chriſtians to take the greateſt care of, and in a word do more miſchief than we readily imagine. Tell her of her own Good, you appear yet more ridiculous, for who can judge of her Happineſs but her ſelf? And whilſt our Hearts are violently ſet upon any thing, there is no convincing us that we ſhall ever be of another Mind. Our Paſſions want no Advocates, they are always furniſh'd with plauſible Pretences, and thoſe very Prejudices, which gave riſe to this unreaſonable Paſſion, will for certain give her Obſtinacy enough to juſtifie and continue in it. Beſides, ſome are ſo ill advis'd as to think to ſupport one Indiſcretion with another, they wou'd not have it thought they have made a falſe Step, in once giving countenance to that which is not fit to be continued. Or perhaps the Lady might be willing enough to throw off the Intruder at firſt, but wanted Courage to get above the fear of his Calumnies, and the longer ſhe ſuffers him to buz about her, ſhe will find it the harder to get rid of his Importunities. By all which it appears that ſhe who really intends to be ſecure, muſt keep at the greateſt diſtance from Danger, ſhe muſt not grant the least indulgence, where ſuch ill uſes will be made of it.

And ſince the caſe is ſo, that Woman can never be in ſafety who allows a Man opportunity to betray her. Frequent Converſation does for certain produce either Averſion or Liking, and when 'tis once come to Liking, it depends on the Man's Generoſity not to improve it farther, and where can one find an Inſtance that this is any ſecurity? There are very many indeed which ſhew it is none. How ſenſible ſoever a Woman may appear of anothers Indiſcretion, if ſhe will tread in the ſame Steps, tho' but for a little way, ſhe gives us no aſſurance that ſhe will not fall into the ſame Folly, ſhe may perhaps intend very well, but ſhe puts it paſt her Power to fullfil her good Intentions. Even thoſe who have forfeited their Diſcretion, the moſt valuable thing next to their Vertue, and without which Vertue it ſelf is but very weak and faint, 'tis like were once as well reſolv'd as ſhe, they had the very ſame Thoughts, they made the ſame Apologies, and their Reſentment wou'd have been every whit as great againſt thoſe who cou'd have imagin'd they ſhou'd ſo far forget themſelves.

It were endleſs to reckon up the divers Stratagems Men uſe to catch their Prey, their different ways of inſinuating which vary with Circumſtances, and the Ladies Temper, but how unfairly, how baſely ſoever they proceed, when the Prey is once caught it paſſes for Lawful Prize, and other Men having the ſame hopes and projects ſee nothing to find fault with, but that it was not their own Good Fortune. They may exclaim againſt it perhaps in a Ladie's hearing, but it is only to keep themſelves from being ſuſpected, and to give the better Colour to their own Deſigns. Sometimes a Woman is cajol'd, and ſometimes Hector'd, ſhe is ſeduc'd to Love a Man, or aw'd into a Fear of him: He defends her Honour againſt another, or aſſumes the Power of blaſting it himſelf; was willing to paſs for one of no Conſequence till he cou'd make himſelf conſiderable at her coſt: He might be admitted at firſt to be her Jest, but he carries on the humor ſo far till he makes her his; he will either entertain or ſerve her as occaſion offers, and ſome way or other gets himſelf intruſted with her Fortune, her Fame or her Soul. Allow him but a frequent and free Converſation, and there's no manner of Queſtion but that his Ingenuity and Application will at one time or other get the Aſcendant over her.

And generally the more humble and undeſigning a Man appears, the more improbable it looks that he ſhould dare to pretend, the greater Caution ſhou'd be us'd againſt him. A bold Addreſs and good Aſſurance may ſometimes, but does not always take. To a Woman of Senſe an artificial Modeſty and Humility is a thouſand times more dangerous, he only draws back to receive the more Encouragement, and ſhe regards not what Advances ſhe makes towards him, who ſeems to underſtand himſelf and the World ſo well as to be incapable of making an ill uſe of them. Wou'd it not be unreaſonable and a piece of Ill-breeding to be ſhy of him who has no pretentions, or only ſuch as are Juſt and Modeſt? What hurt in a Viſit? Or what if Viſits grow a little more frequent? The Man has ſo much diſcernment, as to reliſh her Wit and Humour, and can ſhe do leſs than be Partial to him who is ſo Juſt to her? He ſtrives to pleaſe and to render himſelf agreeable, or neceſſary perhaps, and whoever will make it his Buſineſs may find ways enough to do it. For they know but little of Human Nature, they never conſulted their own Hearts, who are not ſenſible what advances a well-manag'd Flattery makes, eſpecially from a Perſon of whoſe Wit and Senſe one has a good Opinion. His Wit at firſt recommends his Flatteries, and theſe in requital ſet off his Wit; and ſhe who has been us'd to this high-ſeaſon'd Diet, will ſcarce ever reliſh another Converſation.

Having got thus far to be ſure he is not wanting to his good Fortune, but drives on to an Intimacy, or what they are pleas'd now a-days, tho' very unjuſtly, to call a Friendſhip; all is ſafe under this ſacred Character, which ſets them above little Aims and mean Deſigns. A Character that muſt be conducted with the niceſt Honor, allows the greateſt Truſts, leads to the higheſt Improvements, is attended with the pureſt Pleaſures and moſt rational Satisfaction. And what if the malicious World, envious of his Happineſs, ſhou'd take Offence at it, ſince he has taken all due Precautions, ſuch unjuſt and ill-natur'd Cenſures are not to be regarded; for his part the diſtance that is between them checks all aſpiring deſires, but her Converſation is what he muſt not, cannot want, Life is inſipid and not to be endur'd without it; and he is too much the Ladie's Friend, has too juſt a Value for her to entertain a Thought to her diſadvantage.

Now if once it is come to this, GOD help the poor Woman, for not much Service can be done her by any of her Friends on Earth. That Pretender to be ſure will be the Darling, he will worm out every other Perſon, tho' ever ſo kind and diſintereſted. For tho' true Friends will endeavour to pleaſe in order to ſerve, their Complaiſance never goes ſo far as to prove injurious; the beloved Fault is what they chiefly ſtrike at, and this the Flatterer always ſooths; ſo that at laſt he becomes the moſt acceptable Company, and they who are conſcious of their own Integrity are not apt to bear ſuch an unjuſt Diſtinction, nor is it by this time to any purpoſe to remonſtrate the Danger of ſuch an Intimacy. When a Man, and for certain much more, when a Woman is fallen into this Toyl, that is, when either have been ſo unwary and indiſcreet as to let another find out by what Artifices he may manage their Self-love, and draw it over to his Party, 'tis too late for any one who is really their Friend to break the Snare and diſabuſe them.

Neither Sex cares to deny themſelves that which pleaſes, eſpecially when they think they may innocently indulge it; and nothing pleaſes more than the being admir'd and humour'd. We may be told of the Danger, and ſhown the Fall of others, but tho' their Misfortunes are ever ſo often or ſo lively repreſented to us, we are all ſo well aſſur'd of our own good Conduct, as to believe it will bring us ſafe off thoſe Rocks on which others have been Shipwrackt. We ſuppoſe it in our Power to ſhorten the Line of our Liberty when ever we think fit, not conſidering that the farther we run, we ſhall be the more unwilling to Retreat and unable to judge when a Retreat is neceſſary. A Woman does not know that ſhe is more than half loſt when ſhe admits of theſe Suggeſtions; that thoſe Arguments ſhe brings for continuing a Man's Converſation, prove only that ſhe ought to have quitted it ſooner; that Liking inſenſibly converts to Love, and that when ſhe admits a Man to be her Friend, 'tis his Fault if he does not make himſelf her Husband.

And if Men even the Modeſteſt and the Beſt, are only in purſuit of their own Deſigns, when they pretend to do the Lady Service; if the Honour they wou'd ſeem to do her, tends only to lead her into an Imprudent and therefore a diſhonourable Action; and they have all that good Opinion of themſelves as to take every thing for Encouragment, ſo that ſhe who goes beyond a bare Civility tho' ſhe meant no more than Reſpect, will find it Interpreted a Favour and made ill Uſe of, (for Favours how Innocent ſoever, never turn to a Ladies advantage;) what ſhadow of a Pretence can a Woman have for admitting an intimacy with a Man whoſe Principles are known to be Looſe and his Practices Licentious? can ſhe expect to be ſafe with him who has ruin'd others, and by the very ſame Methods he takes with her? If an Intimacy with a Man of a fair Character gives Offence, with a Man of an ill One, 'tis doubly and trebly Scandalous. And ſuppoſe neither her Fortune nor Beauty can Tempt him, he has his ill-natur'd Pleaſure in deſtroying that Vertue he will not Practiſe, or if that can't be done, in blaſting the Reputation of it at leaſt, and in making the World believe he has made a Conqueſt tho' he has found a Foil.

If the Man be the Woman's Inferior, beſides all the Dangers formerly mention'd, and thoſe juſt now taken notice of, ſhe gives ſuch a Countenance to his Vices as renders her in great meaſure partaker in them, and it can ſcarce be thought in ſuch Circumſtances a Woman cou'd Like the Man if ſhe were not reconcil'd to his Faults. Is he her Equal and no unſuitable Match, if his Deſigns are fair, why don't they Marry, ſince they are ſo well pleas'd with each other's Converſation, which only in this State can be frequently and ſafely allow'd? Is he her Better, and ſhe hopes by catching him to make her Fortune, alas! The poor Woman is neither acquainted with the World nor her ſelf, ſhe neither knows her own Weakneſs nor his Treachery, and tho' he gives ever ſo much Encouragement to this vain Hope 'tis only in order to accompliſh her ruin. To be ſure the more Freedom ſhe allows, the more ſhe leſſens his Eſteem, and that's not likely to encreaſe a real, tho' it may a pretended kindneſs; ſhe ought to fly, if ſhe wou'd have him purſue; the ſtricteſt Vertue and Reſerve being the only way to ſecure him.

Religion and Reputation are ſo ſure a Guard, ſuch a ſecurity to poor defenceleſs Woman, that whenever a Man has ill Deſigns on her, he is ſure to make a Breach into one or both of theſe, by either endeavouring to corrupt her Principles to make her leſs ſtrict in Devotion, or to leſſen her value of a fair Reputation, and wou'd perſwade her that leſs than ſhe imagines will ſecure her as to the next World, and that not much regard is to be given to the cenſures of this: Or if this be too bold at firſt, and will not paſs with her, he has another way to make even her Love to Vertue contribute to it's ruin, by perſwading her it never Shines as it ought unleſs it is expos'd, and that ſhe has no reaſon to Boaſt of her Vertue unleſs ſhe has try'd it. An Opinion of the worſt conſequence that may be, and the moſt miſchievous, which ſeems calculated to feed her Vanity, but tends indeed to her utter Ruin. For can it be fit to ruſh into Temptations when we are taught every day to pray againſt them? If the Trials of our Vertue render it Illuſtrious, 'tis ſuch Trials as Heaven is pleas'd to ſend us, not thoſe of our own ſeeking. It holds true of both Sexes, that next to the Divine Grace a Modeſt Diſtruſt of themſelves is their beſt Security, none being ſo often and ſo ſhamefully Foil'd, as thoſe who depend moſt on their own Strength and Reſolution.

As to the Opinion of the World, tho' one cannot ſay it is always juſt, yet generally it has a Foundation, great regard is to be paid to it, and very good uſe to be made of it. Others may be in fault for paſſing their Cenſures, but we certainly are ſo if we give them any the leaſt juſt occaſion. And ſince Reputation is not only one of the Rewards of Vertue, that which always ought, and generally does attend it, but alſo a Guard againſt Evil, an Inducement to Good, and a great Inſtrument in the Hand of the Wiſe to promote the common cauſe of Vertue, the being Prodigal of the one looks as if we ſet no great value on the other, and ſhe who abandons her good Name is not like to preſerve her Innocence.

A Woman therefore can never have too nice a Senſe of Honor; provided ſhe does not prefer it before her Duty; ſhe can never be too careful to ſecure her Character not only from the ſuſpicion of a Crime, but even from the ſhadow of an Indiſcretion. 'Tis well worth her while to renounce the moſt Entertaining, and what ſome perhaps will call the moſt Improving Company, rather than give the World a juſt occaſion of Suſpicion or Cenſure. For beſides the injury that is done Religion, which enjoyns us to avoid the very Appearance of Evil, and to do nothing but what is of good Report, ſhe puts her ſelf too much in a Man's Power who will run ſuch a riſque for his Converſation, and expreſſes ſuch a value for him, as cannot fail of being made uſe of to do her a miſchief.

Preſerve your diſtance then, keep out of the reach of Danger, fly if you wou'd be ſafe, be ſure to be always on the Reſerve, not ſuch as is Moroſe and Affected, but Modeſt and Diſcreet, your Caution cannot be too great, nor your Foreſight reach too far; there's nothing, or what is next to nothing, a little Amuſement and entertaining Converſation loſt by this, but all is hazarded by the other. A Man underſtands his own Merit too well to loſe his time in a Woman's Company were it not to divert himſelf at her coſt, to turn her into a Jeſt or ſomething worſe. And wherever you ſee great Aſſiduities, when a Man inſinuates into the Diverſions and Humors of the Lady, Liking and Admiring whatever ſhe does, tho' at the ſame time he ſeems to keep a due Diſtance, or rather exceeds in the profoundeſt Reſpect, Reſpect being all he dare at preſent pretend to, when a more than ordinary deference is paid, when ſomething particular appears in the look and Addreſs, and ſuch an Obſequiouſneſs in every Action, as nothing cou'd engage a Man to, who never forgets the Superiority of his Sex, but a hope to be Obſerv'd in his turn: Then, whatever the Inequality be, and how ſenſible ſoever he ſeems to be of it, the Man has for certain his Engines a Work, the Mine is ready to ſpring on the firſt opportunity, and 'tis well if it be not too late to prevent the poor Ladie's Ruin.

To wind up this Matter, if a Woman were duly Principled and taught to know the World, eſpecially the true Sentiments that Men have of her, and the Traps they lay for her under ſo many gilded Complements, and ſuch a ſeemingly great Reſpect, that diſgrace wou'd be prevented which is brought upon too many Families, Women wou'd Marry more diſcreetly, and demean themſelves better in a Married State than ſome People ſay they do. The foundation indeed ought to be laid deep and ſtrong, ſhe ſhou'd be made a good Chriſtian, and underſtand why ſhe is ſo, and then ſhe will be every thing elſe that is Good. Men need keep no Spies on a Woman's Conduct, need have no fear of her Vertue, or ſo much as of her Prudence and Caution, were but a due ſenſe of true Honor and Vertue awaken'd in her, were her Reaſon excited and prepar'd to conſider the Sophiſtry of thoſe Temptations which wou'd perſwade her from her Duty, and were ſhe put in a way to know that it is both her Wiſdom and Intereſt to obſerve it. She would then duly examine and weigh all the Circumſtances, the Good and Evil of a Married State, and not be ſurpriz'd with unforeſeen Inconveniencies, and either never conſent to be a Wife, or make a good one when ſhe does. This would ſhew her what Human Nature is, as well as what it ought to be, and teach her not only what ſhe may juſtly expect, but what ſhe muſt be Content with; would enable her to cure ſome Faults, and patiently to ſuffer what ſhe cannot cure.

Indeed nothing can aſſure Obedience, and render it what it ought to be, but the Conſcience of Duty, the paying it for GOD's ſake. Superiors don't rightly underſtand their own Intereſt when they attempt to put out their Subjects Eyes to keep them Obedient. A Blind Obedience is what a Rational Creature ſhou'd never Pay, nor wou'd ſuch an one receive it did he rightly underſtand it's Nature. For Human Actions are no otherwiſe valuable than as they are conformable to Reaſon, but a blind Obedience is an Obeying without Reaſon, for ought we know, against it. GOD himſelf does not require our Obedience at this rate, he lays before us the goodneſs and reaſonableneſs of his Laws, and were there any thing in them whoſe Equity we could not readily comprehend, yet we have this clear and ſufficient Reaſon on which to found our Obedience, that nothing but what's Juſt and Fit, can be enjoyn'd by a Juſt, a Wiſe and Gracious GOD, but this is a Reaſon will never hold in reſpect of Men's Commands unleſs they can prove themſelves Infallible, and conſequently Impeccable too.

It is therefore very much a Man's Intereſt that Women ſhould be good Chriſtians, in this as in every other Inſtance, he who does his Duty finds his own account in it; Duty and true Intereſt are one and the ſame thing, and he who thinks otherwiſe is to be pitied for being ſo much in the Wrong; but what can be more the Duty of the Head, than to Inſtruct and Improve thoſe who are under Government? She will freely leave him the quiet Dominion of this World whoſe Thoughts and Expectations are plac'd on the next. A Proſpect of Heaven, and that only will cure that Ambition which all Generous Minds are fill'd with, not by taking it away but by placing it on a right Object. She will diſcern a time when her Sex ſhall be no bar to the beſt Employments, the higheſt Honor; a time when that diſtinction, now ſo much us'd to her Prejudice, ſhall be no more, but provided ſhe is not wanting to her ſelf, her Soul ſhall ſhine as bright as the greateſt Heroe's. This is a true, and indeed the only conſolation, this makes her a ſufficient compenſation for all the neglect and contempt the ill-grounded Cuſtoms of the World throw on her, for all the Injuries brutal Power may do her, and is a ſufficient Cordial to ſupport her Spirits, be her Lot in this World what it may.

But ſome ſage Perſons may perhaps object that were Women allow'd to Improve themſelves, and not amongſt other diſcouragments driven back by thoſe wiſe Jeſts and Scoffs that are put upon a Woman of Senſe or Learning, a Philoſophical Lady as ſhe is call'd by way of Ridicule, they would be too Wiſe and too Good for the Men: I grant it, for vicious and fooliſh Men. Nor is it to be wonder'd that he is affraid he ſhou'd not be able to Govern them were their Underſtandings improv'd, who is reſolv'd not to take too much Pains with his own. But theſe 'tis to be hop'd are no very conſiderable Number, the fooliſh at leaſt; and therefore this is ſo far from being an Argument againſt their Improvement, that it is a ſtrong one for it, if we do but ſuppoſe the Men to be as capable of Improvement as the Women, but much more if according to Tradition we believe they have greater Capacities. This, if any thing, wou'd ſtir them up to be what they ought, not permit them to waſt their Time and abuſe their Faculties in the Service of their irregular Appetites and unreaſonable Deſires, and ſo let poor contemptible Women who have been their Slaves, excel them in all that is truly Excellent. This wou'd make them Bluſh at employing an immortal Mind no better than in making Proviſion for the Fleſh to fullfil the Luſts thereof, ſince Women by a Wiſer Conduct have brought themſelves to ſuch a reach of Thought, to ſuch exactneſs of Judgment, ſuch clearneſs and ſtrength of Reaſoning, ſuch purity and elevation of Mind, ſuch Command of their Paſſions, ſuch regularity of Will and Affection, and in a word to ſuch a pitch of Perfection as the Human Soul is capable of attaining even in this Life by the Grace of GOD, ſuch true Wiſdom, ſuch real Greatneſs, as tho' it does not qualifie them to make a Noiſe in this World, to found or overturn Empires, yet it qualifies them for what is infinitely better, a Kingdom that cannot be mov'd, an incorruptible Crown of Glory.

Beſides, it were ridiculous to ſuppoſe that a Woman, were ſhe ever ſo much improv'd, cou'd come near the topping Genius of the Men, and therefore why ſhou'd they envy or diſcourage her? Strength of Mind goes along with Strength of Body, and 'tis only for ſome odd accidents which Philoſophers have not yet thought worth while to enquire into, that the Sturdieſt Porter is not the Wiſeſt Man. As therefore the Men have the Power in their Hands, ſo there's no diſpute of their having the Brains to manage it. There is no ſuch thing as good Judgment and Senſe upon Earth, if it is not to be found among them: Do not they generally ſpeaking do all the great Actions and conſiderable Buſineſs of this World, and leave that of the next to the Women? Their Subtilty in forming Cabals and laying deep Deſigns, their Courage and Conduct in breaking through all Tyes Sacred and Civil to effect them, not only advances them to the Poſt of Honor and keeps them ſecurely in it for twenty or thirty Years, but gets them a Name, and conveys it down to Poſterity for ſome Hundreds, and who wou'd look any further? Juſtice and Injuſtice are adminiſtred by their Hands, Courts and Schools are fill'd with theſe Sages; 'tis Men who diſpute for Truth as well as Men who argue againſt it; Hiſtories are writ by them, they recount each others great Exploits, and have always done ſo. All famous Arts have their Original from Men, even from the Invention of Guns to the Myſtery of good Eating. And to ſhew that nothing is beneath their Care, any more than above their reach, they have brought Gaming to an Art and Science, and a more Profitable and Honourable one too, than any of thoſe that us'd to be call'd Liberal. Indeed what is it they can't perform, when they attempt it? The Strength of their Brains ſhall be every whit as Conſpicuous at their Cups as in a Senate-Houſe, and when they pleaſe they can make it paſs for as ſure a mark of Wiſdom, to drink deep as to Reaſon profoundly; a greater proof of Courage and conſequently of Underſtanding, to dare the Vengeance of Heaven it ſelf, than to ſtand the rallery of ſome of the worſt of their fellow Creatures!

Again, it may be ſaid, if a Wife's caſe be as it is here repreſented, it is not good for a Woman to Marry, and ſo there's an end of Human Race. But this is no fair Conſequence, for all that can juſtly be inferr'd from hence, is that a Woman has no mighty Obligations to the Man who makes Love to her, ſhe has no reaſon to be fond of being a Wife, or to reckon it a peice of Preferment when ſhe is taken to be a Man's Upper-Servant; it is no advantage to her in this World, if rightly manag'd it may prove one as to the next. For ſhe who Marries purely to do Good, to Educate Souls for Heaven, who can be ſo truly mortify'd as to lay aſide her own Will and Deſires, to pay ſuch an intire Submiſſion for Life, to one whom ſhe cannot be ſure will always deſerve it, does certainly perform a more Heroic Action than all the famous Maſculine Heroes can boaſt of, ſhe ſuffers a continual Martyrdom to bring Glory to GOD and Benefit to Mankind, which conſideration indeed may carry her through all Difficulties, I know not what elſe can, and engage her to Love him who proves perhaps ſo much more worſe than a Brute, as to make this Condition yet more grievous than it needed to be. She has need of a ſtrong Reaſon, of a truly Chriſtian and well-temper'd Spirit, of all the Aſſiſtance the beſt Education can give her, and ought to have ſome good aſſurance of her own Firmneſs and Vertue, who ventures on ſuch a Trial; and for this Reaſon 'tis leſs to be wonder'd at that Women Marry off in haſt, for perhaps. if they took time to conſider and reflect upon it, they ſeldom wou'd.

To conclude, perhaps I've ſaid more than moſt Men will thank me for, I cannot help it, for how much ſoever I may be their Friend and humble Servant, I am more a Friend to Truth. Truth is ſtrong, and ſometime or other will prevail, nor is it for their Honor, and therefore one wou'd think not for their Intereſt, to be Partial to themſelves and Unjuſt to others. They may fancy I have made ſome diſcoveries which like Arcana Imperii ought to be kept ſecret, but in good earneſt, I do them more Honor than to ſuppoſe their lawful Prerogatives need any mean Arts to ſupport them. If they have Uſurpt, I love Juſtice too much to wiſh Succeſs and continuance to Uſurpations, which tho' ſubmitted to out of Prudence and for Quietneſs ſake, yet leave every Body free to regain their lawful Right whenever they have Power and Opportunity. I don't ſay that Tyranny ought, but we find in Fact, that it provokes the Oppreſs'd to throw off even a Lawful Yoke that ſits too heavy: And if he who is freely Elected, after all his fair Promiſes and the fine Hopes he rais'd, proves a Tyrant, the conſideration that he was one's own Choice, will not render more Submiſſive and Patient, but I fear more Refractory. For tho'it is very unreaſonable, yet we ſee 'tis the courſe of the World, not only to return Injury for Injury, but Crime for Crime; both Parties indeed are Guilty, but the Aggreſſors have a double Guilt, they have not only their own, but their Neighbour's ruin to anſwer for.

As to the Female-Reader, I hope ſhe will allow I've endeavour'd to do her Juſtice, nor betray'd her Cauſe as her Advocates uſually do, under pretence of defending it. A Practice too mean for any to be Guilty of who have the leaſt Senſe of Honor, and who do any more than meerly pretend to it. I think I have held the Ballance even, and not being conſcious of Partiality I ask no Pardon for it. To plead for the Oppreſs'd and to defend the Weak ſeem'd to me a generous undertaking; for tho' it may be ſecure, 'tis not always Honourable to run over to the ſtrongeſt Party. And if ſhe infers from what has been ſaid that Marriage is a very Happy State for Men, if they think fit to make it ſo; that they govern the World, they have Preſcription on their ſide, Women are too weak to diſpute it with them, therefore they, as all other Governors, are moſt, if not only accountable, for what's amiſs. For whether other Governments in their Original, were or were not confer'd according to the Merit of the Perſon, yet certainly in this caſe Heaven wou'd not have allotted the Man to Govern, but becauſe he was beſt Qualify'd for it. So far I agree with him: But if ſhe goes on to infer, that therefore he has not theſe Qualifications, where is his Right? If he miſemploys, does he not abuſe it? And if he abuſes, according to modern Deduction, he forfeits it, I muſt leave her there. A peaceable Woman indeed will not carry it ſo far, ſhe will neither queſtion her Husband's Right nor his Fitneſs to Govern, but how? Not as an abſolute Lord and Maſter, with an Arbitrary and Tyrannical ſway, but as Reaſon Governs and Conducts a Man, by propoſing what is Juſt and Fit. And the Man who acts according to that Wiſdom he aſſumes, who wou'd have that Superiority he pretends to, acknowledg'd Juſt, will receive no injury by any thing that has been offer'd here. A Woman will value him the more who is ſo Wiſe and Good, when ſhe diſcerns how much he excells the reſt of his noble Sex; the leſs he requires, the more will he Merit that Eſteem and Deference, which thoſe who are ſo forward to exact, ſeem conſcious they don't deſerve. So then the Man's Prerogative is not at all infring'd, whilſt the Woman's Privileges are ſecur'd; and if any Woman think her ſelf Injur'd, ſhe has a Remedy in reſerve which few Men will envy or endeavour to Rob her of, the Exerciſe and Improvement of her Vertue here, and the Reward of it hereafter.