Hæc & hic; or, The feminine gender more worthy than the masculine. Being a vindication of that ingenious and innocent sex from the biting sarcasms, bitter satyrs, and opprobrious calumnies, wherewith they are daily, tho undeservedly, aspers'd by the virulent tongues and pens of malevolent men. ...

Hæc & hic; or, The feminine gender more worthy than the masculine. Being a vindication of that ingenious and innocent sex from the biting sarcasms, bitter satyrs, and opprobrious calumnies, wherewith they are daily, tho undeservedly, aspers'd by the virulent tongues and pens of malevolent men. ...

Table of contents

Title page

TO ALL FAMALE READERS.

HAEC & HIC; OR, THE FEMININE GENDER More Worthy than the Masculine.

Virginal Chastity.

Of Conjugal Constancy.

Vidual Continency.

The Government, Politie, Valor, and Courage of Women.

Of learned Women and their Affection to Learning and learned Men.

§

§

§

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HAEC & HIC; OR, THE FEMININE GENDER More Worthy than the Masculine. BEING A Vindication of that Ingenious and Innocent Sex from the Biting Sarcasms, Bitter Satyrs, and Opprobrious Calumnies, wherewith they are daily, tho undeservedly, Aspers'd by the Virulent Tongues and Pens of Malevolent Men.

Dat Veniam Corvis Vexat Censura Columbas. Horat.

LONDON, Printed by Jo. Harefinch, for James Norris, at the Kings Arms without TempleBar. 1683.

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TO ALL FAMALE READERS.

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Ladies,

THIS Treatise in Commendation of YOƲ, I own to be but a. Collection of the best Authors; and 'tis but reason that the best of Sexes should be honour'd with the best of style; the Method, with some small Additions, is my own, the rest Quotations, which I must [Page]confess ingenuously, to avoid the imputation of a Plagiary. These Memoirs are but Mancipia paucae lectionis, the Gleanings of slight Reading, but if accepted (which I question not) may admit of some farther Enlargement. In this Tract I wholly submit my self to the Wise, and little esteem the frowns of a censorious Brow. I cannot please all Men; for the same cause that made Democritus langh, made Heraclitus weep. 'Tis impossible for the most experienc'd [Page]Angler to take all sorts of Fish with one Bait. Shou'd I write never so well, I shall not please all, and never so ill I may please some. However, Ladies, (to you I make my Address) Virtue cannot be Delineated in too large a Volume; and the Dalliances of a Pen (tho delightful) are not capable of describing Woman. If I write Reason, let Reason have its due Reward, Persuasion, if not, Reproof. All that I fear is, my words may wrong your [Page]Perfection; and if I do, upon that account, in ipso limine impingere, stumble at the very threshold, I must rely upon your accustomed Candor and Debonairete, not questioning in the least a Reprieve, if not a Pardon absolute from

Your Ladiship's Most Dutiful and Obedient Servant J. N.

HAEC & HIC; OR, THE FEMININE GENDER More Worthy than the Masculine.

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PErfection is a Flower, that grows not in the Garden of this Sublunary World: the fairest Day may be overcast with Clouds; the Moon hath her Spots, and the Greatest their Failings. No Person can plead Priviledge from Error in this Life; for as the Poet saith,

—Nihil est ab omni

Parte beatum.

These things considered, it is an astonishment to me, that this Innocent and [Page]Harmless Sex should meet with such Calumnies (as palpable as injurious) from Hypercritical Men; such as are Facie tantum Homines, non Animo; who bear about them nothing but the Form of Man that's manly; whose best Elocution is the worst Detraction, labouring to vilifie them, without whose Being they had not been; therefore to them, as to our Second Self, we owe, at least, the Duty of Good Language. Beyond all controversie, he is a barbarous Parricide to his Mother's Name, that ingratefully murders her Reputation who contributed to his Generation; gave him Lodging and Diet in her own Womb; brought him into the World with Grief, Pain, and Sorrow; bred him up in the World with Care, Cost, and Trouble; and, in Requital, hath no other Return, when he arrives at Maturity, than Foul Ink for the pure Milk wherewith she fed him in his Infancy. Such Persons as these, like [Page]peevish Wasps, scorn the Flower from which they fetch'd their Wax, and they that Woman from whom they received Life.Seeker in his Serm. intitl. The Wedding-Ring. Peace, wicked Man! unworthy to breathe, that dost not love thy Breathgiver; unworthy to have a Tongue, that speakest against her through whom thou speakest. In a word, we took our Rise from their Bowels, and may take our Rest in their Bosoms.Id. Ibid. 'Tis not Good thus to play the Butcher with that Naked Sex, who have Arms, but for Embraces. Thus we see the purest White is most subject to the smutch, and the most unspotted Reputation to the Bespattering of Malevolent Tongues. Thus Noble Gold down to the Bottom goes, whilst worthless Cork above doth floating lye; and, as one saith very well:

Cankers touch fairest Fruits with their Infection,

And Feavers seize those of the best Complexion.

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But to proceed. Those usual Satyrs and Invectives against that Sweetly-temper'd Sex, only Betray Man's greater Imbecillity; for we know, a a good Cause needs not the Patronage of Passion, but can maintain it self by a Moderate Dispute: besides, a serious Reflection upon Man's own Unworthiness, methinks, should make him backward in challenging Prerogative above Woman; and I would advise such opinionative Fops, who are Bladder'd up, as much as the Tympany of Pride and Vanity can make them, not to have an overshooting Conceit of themselves; but remember they are Men, whose Reason is frequently over-clouded with Error. We are all Moles, even to the Greatest of our own Sins; but, in a Female's Life, we can spy out the meanest Peccadillo with Eagle's Eyes, or those as sharp, as the Epidaurean Serpent's. But certenly they are not Men, who thus Rail against that Sex: [Page]no; they'r a Viperous Brood, whom Women, in Charity, take into their Bosoms and cherish, for which they ingratefully sting them; a Fact so barbarous, the Turc himself would Blush to do it to a Christian. And would it not vex a Royal Spleen? A Passion kindle in a Stoic's Breast, to see them thus abus'd? Notwithstanding all this; there are some Men, (would I cou'd only say som) tho beyond all dispute the Children of the Meu Peuple, of a sordid and Base Extract, who never think themselves well, but when they are in the Predicament of injurious Passion. Nay farther, (if we may credit Fonseca, as undoubtedly we may) he says, (and that modestly too) Non possunt omnes Invectivae & Satyrae in Foeminas scriptae uno Volumine comprehendi. All the Invectives and Satyrs against Women cannot be comprehended in one Volume. Yet I'l be bold to maintain; That those Rude and Indigested [Page]Pamphlets, which Men have scribled against that Sex, do so stink in the Nostrils of Good Men (who have compos'd as much, nay more in their merited Commendation) that they are only thought fit to be bound up with the Metamorphosis of A-jax, and placed in Pantagruel's Library; so that in short, this only proves, that every Countrey-man can produce a snarling Momus, and every Age a scoffing Lucian; But this profligate Crew are only such, as have vomited out of their Souls all remnants of Goodness; and who can expect a sweet Breath from such foul Stomacs. Their Reasons (if any) are but the Froth and Scum of Envy and Malice; the Fruits of Choler Adust, and the Evaporations of a Vindicative Spirit: Now what they are, and of what Weight you shall soon understand; and in order thereunto we will first remove this Rubbish from the Foundation, for the better consolidating [Page]of the Superstructure; by demonstrating how easily their Aspersions and Sarcasins (as full of Obloquy, as pregnant with Impertinence) may be wip'd off.

First, They object, that Male and Female God made Man, so that Man being first named, is the worthier Person; A pretty Argument indeed! so the Evening and the Morning made the first day; yet few will think the Night better. But the NobleGiovanni Francisco Loredana. Venetian, is so far from this Opinion, that he tells you plainly, had it not been infus'd into Adam by Revelation, that Woman was a part of himself, doubtless Disobedience had not been the first Prevarication, but Idolatry; for Adam was about to adore her as a Goddess.

O! but Man was made her Governour, and so consequently, her Superiour; to which one answers very pertinently; That 'twas not the Prerogative of his Worth, but the Punishment [Page]of her Sin; had they both stood, 'tis probably conjectur'd she had never been in that subjection. There is onePeter Martyr. Divine indeed, who seems to be of opinion, that Man had Priority before the Fall; but we will confront him with a more Learned, Grave, Greek St. Chrysostom. Father; whose knowledge and Modesty will not permit him to be positive; so that he says he very much doubts it; which, in plain English, is no less than a Negative; nay, the power of Commanding is in Reality, rather Political, than from equal Nature. Nor (saith aCornelius Agrippa, quoted by Whitlock in his Magnetick Lady. Learned Author) can Man be above Woman; for, in the choice of Sexes, Christ took Man upon him as the lowest, being he was to expiate Man's Pride in the lowest Condescention possible.

Some are so bold as to say, Woman was not created according to [Page]God's Image; To this the FamousDr. Donne, in his Sermon on the 28th of Matth. v 6. in his Volume of 80 Sermons, p. 242. Dean of St. Pauls sufficiently and satisfactorily answers: ‘However some Men out of Petulancy and Wantonness of Wit, or out of extravagancy of Paradoxes, and some Singularities, have call'd Womens Faculties and Abilities in question, even in the Root thereof, the Reasonable and Immortal Soul; yet that one thing alone hath been enuf to create a Doubt (almost an Assurance in the Negative) whether St. Ambrose his Commentaries on the Epistles of St. Paul, be truly his, or no? Now in that Book there is a Doubt made, whether Woman was created after God's Image? Therefore, because the Doubt is made, the Book it self is suspected, not to have so Great, so Constant an Author, as St. Ambrose was; No Author of Gravity, Piety, and Conversation in the Scripture, [Page]could admit that Doubt, Whether Woman was created in the Image of God, that is, in possession of a Reasonable and Immortal Soul? And farther, Woman, as well as Man, was made after the Image of God in the Creation; and in the Resurrection, when we shall rise, her Sex shall not diminish her Glory, of which she receives a very fair Beam and Inchoation in this Text; That the purpose of God is communicated by the Ministry of Angels to Women.’

Nay, the Blessed Virgin confutes all such frivolous Argumentators with her own Words in the Magnificat, by a pious Distinction of the Soul and Spirit; My Soul doth magnifie the Lord, and my Spirit hath rejoyced in God my Saviour.

The Stagirite indeed calls (or in truth miscalls) Woman Animal occasionatum, a Creature made upon occasion, or by chance, and sayes she is Mas laesus, a maim'd, imperfect Male; [Page]but, I presume, no Christian dares admit an Aristotle in competition with the Almighty, his Philosophy speaks too dully in this particular; for she is an Artificial Building, and from the Rafter or Plank of a Rib was the World built;Dancy's Honour of Ladies. for this Reason was Eve call'd Living; but of this more hereafter. Man cannot be more perfect than Woman, as to the Formal Substance, because the one and the other are comprehended under the Kind of Man; that in which they differ is not a thing Essential.

Mulier est Vir occasionatus, say some; now if there be any Imperfection in Woman, it must be in the Maker, or the Matter. To say 'tis in the former would be Blasphemy, and to blame the latter, were to wrong the Man, because she was taken out of him: Here let the proudest of those Misogyni answer this Author's Dilemma. Nay, the Stagyrite goes farther, [Page]and saith; they are Nature's Errata's, continually studying Temptations, comparing Woman to Materia Prima, because it hath alwayes a desire to change it's Form, and tho it enjoy never so perfect a shape, it hath a general propensity to all other. (This is the Sum of his mutilated Philosophy.) The Philosopher intended by this odious Comparison, to prove Woman as insatiable and inconstant to Man, as Materia Prima is to Forms; but this is a most injurious similitude, and better agrees with his own, than Woman's Temper, since he (who could not be without them for all his Tatling, the common Fate and Destiny of such rash Inveyers) left Herina, one of his Misses, for another to whom he erected Altars, (adoring what he so much, seemingly, despis'd) to shew with greater Solemnity, that he was more versatil and unsettled in mind than Woman: thus still we find, that they who play [Page]upon them most with their Wits, have them most in their Wishes.

Nor had Xenophilus (another of the same Profession) any better success, who rail'd downright, for many years, scorned, flouted, and scoffed at them, till at last he came into the Company of Daphnis, a Fair Maid, (as he condoles his mishap to his Friend Demaritis) tho free before, Intactus ullis ante Cupidinibus; was so far in Love, and captivated on a sudden, (so it seems 'twas Love at first-sight) that he came off pittifully with his Victus sum fatcor à Daphnide. &c. I confess I am smitten with the Love of Daphnis.

Such another Misfortune had Stratocles, Burtons Melanc. p. 461. 462. the Physician; that Blear-ey'd, old man, muco plenus, a snotty, snivelling Fellow, as Prodromus describes him. He, a severe Woman-hater all his Lifetime; Foeda & contumeliosa semper in Foeminas profatus; a bitter Persecutor [Page]of the whole Sex. Humanas Aspides & Viperas appellabat; he forsware them all still and derided them wheresoever he came, in such vile Terms that to have heard him, and replyed upon his [...], his bare word, had bin enuf to have made a Man hate his own Mother: yet this doting Fool (pardon the Expression, because tho a learned Man, he deserv'd it in this particular) was taken, at last, with the Celestial and Divine Aspect of Nupilla, (the poor Daughter of poor Anticles, a poor Gardner) that smirking Wench; that he shav'd off his bushy Beard, painted his Face, curl'd his Hair in a Glass, comasque ad Speculum disposuit, wore a Lawrel to cover his bald Pate, and besides was ready to run mad for her; tho at last he obtain'd her, and when he was married (a terrible monstrous long day) the invigorated hot-Spur fir'd with Love, could not endure the Flame of his Amours till Night; [Page]He could not eat his Meat for kissing the Bride; nay, the Meat was scarce out of his Mouth, but he would needs go to Bed, without bidding adieu to the Guests.

O Res digna joco, & risu celebranda bimestri!

Thus you see the stoutest of them all come at last to their Alma, precor, miserere mei! Fair Mistress pity me! I waste my Life, my Time, my Friends, my Fortune, and all to win your single Favour, which is all the Favour I aim at: though they have been formerly most scurrilous and abusive in their Language, they do at length invertere stilum, and unsay what they formerly said with Shame and Confusion.

Witness also the great Bononian Doctor,Philippus Beroaldus Comment. in 6 cap.Apuleii. who was once of Opinion, Impedire studia literarum, that Women did obstruct Men in [Page]their Study and Contemplation: but he recanted at last, and in a solemn manner, with true-conceived Words, did ask the World and all Women, Forgiveness. But you shall have the Story according to his own Relation: For a long time (saith he) I liv'd a single Life, and could not endure Marriage, but as a rambling Lover, Erraticus, ac Volaticus, Amator (to use his own Words) per multiplices Amores diseurrebam. I took a Snatch where I could get it: nay more, I rail'd at Marriage downright; and at a Publick Auditory, when I did interpret the sixth Satyr of Juvenal, out of Plutarch and Seneca I did heap up all the Dicteries I could against Women, but now recant with Stesichorus, Palinodiam cane, nec poenitet censeri in ordine Maritorum, and exhorts all Men to marry, and especially Scholars; that as of old, so they may do now, hold the Candle, as Martia did to Hortensius, Terentia [Page]to Tibullus, Calphurnia to Pliny, Pudentilla to Apuleius, Legentibus & Meditantibus candelas & candelabrum tenuerunt, who held the Candle whilst their Husbands did meditate; and so (saith he) doth my Dear Camilla to me. And truly the Fly may very fitly be their Emblem who sport thus in jest and are wounded in earnest.

So long the foolish Fly plays with the Flame,

Till her light Wings are singed with the same.

And we may well upbraid and laugh at them with this Distich:

If Cupid then be blind, how blind are ye,

That will be caught by one that cannot see.

So severe against this Sex all were not, nay many of them had a better Opinion of them; for, they ascribed all Sciences to the Muses, all Sweetness [Page]and Morality to the Graces, Prophetick Inspiration to the Sibyls, and in my small revolving of Authors, I find as high Examples of Vertue in Women as Men. Mr. Howel in his Epistles.

The Divine Plato (whose very Infancy presaged many fair Expressions of his future Maturity) definitely professed, that among other Blessings which the Gods had bestowed on him, he had greatest cause, of all others, to give them Thanks for three things:

1. That they had made him a reasonable Creature, and not a Beast.

2. A Grecian civiliz'd, and not a Barbarian; And,

3. That he was made a Man, and not a Woman. Yet did he sometimes ingenuously confess the necessity of them, by winding up all his humane Felicity in these four Particulars: So I may have, saith he,

1. Eyes to read.

[Page]2. A Mind to conceive what I read.

3. A Memory to conserve what I conceive and read; And,

4. A Woman to serve me at my need. Then should Adversity assail me,

Brathwait's Lady's Love-Lecture. Sect. 1. pa. 423.&424.

it should not foil me; should an immerited Disgrace lye heavy on me, it should not amate me; should my endeared Friends forsake me, by enjoying my self thus in my own Family I should laugh at the Braves of Fortune, account Reproach my Repute, and partake in the free Society of so sweet and select a Friend within me, as no Child without me could perplex me. Nay, he was angry with his Fellow-Philosopher (though otherwise a learned and brave Man) for not sacrificing to the Graces, those gentle Female-Goddesses. Some are of Opinion indeed, that he had perus'd the Mosaical Law, and bestowed much time in it during his Residence with his Friend Phocian, [Page]in Cilicia. No marvel then if he found there the Excellency of their Creation, with their primary Office or Designation, being made a help for Man; and so intimate to Man, as she took her Mold from Man, as Man his Model from Mold.

But yet the Vulgar believe, that if there be no Ill in handsom Women, at least, there is inconvenience; that Tentation is there, tho the Sin be not. To this Mr. Mountague, in his accomplish'd Woman answers: When Beauty is the occasion of Ill, 'tis an Innocent that makes the Offender, and those that complain of it do as idly, as if one should accuse the Sun for dazling his sight, when he looks too fixedly on that glorious Body.

Some Buffoons have been so bold as to say, that Woman is a crooked Rib, and consequently of a crooked Temper; but that is a great mistake; for a Rib is bending, and presupposeth her pliant, not her crooked Disposition. [Page] Adam for the loss of a Rib regain'd a better Self; had he not had her, he had liv'd an Anachoret in Paradise.

Others of the Rabble will pretend to give you a Learned Derivation of her Name; Woman, quasi, Wo to Man;De Lawne's Translation of Du Moulin's Logic. 12. of Etymologie, p. 70. but Nathanael de Laune, Batchelor of Arts of Cambridge, saith, Good Etymologies in the English Tongue are for the most part taken out of Latin; but, (saith he) such as are drawn from the English are commonly absurd and ridiculous, as Woman, Wo to Man; and Brathwait in his English Gentlewoman sings thus;p. 287.

Are Women Wo to Men? No, they'r the way

To bring them homeward when they go astray.

Another Objection against that Sex is, That one cannot love a Woman [Page]and be wise; a Gross, Erroneous Tenet: for it is the opinion of wiser Heads, That One cannot truly love, and not be wise; and surely this Opinion will soon be hiss'd off of the Stage by Men, both young and old, or else they proclame themselves all Fools; since Mr. Brathwait tells you, p. 288.

Look all about you; who so young that loves not?

And who so old, a comely Feature moves not?

If you object, and bid us look up to Heaven, there are but two among the Planets, Venus and Luna, all the rest are Males: you may as well argue that among the Celestial Signs there are but three human Creatures, and seven brute Animals with two inanimate, that there are more brutes in Heaven than men, would not this be a brutish Argument. And Mr. Howel in his Epistles will tell you, that he [Page]believes there are as many Female as Male Saints in Heaven. But Sir, under favour, whereas you alledge, that among the heavenly Planets there are but two Females, the rest Males, it shews that Men are of a more erratick and wandring humour than Women.

Thus Men bestow ill favour'd Names and Expressions (or rather Aspersions) on lovely things, as Women; like Astronomers, that call such Stars Bulls and Scorpions that have neither Fury nor Venome, but only Purity and Light.

But Woman was tempted first, and therefore to blame; not so: for, in the first Sin her Fault was least, because her Temptation was greatest and strongest, being beguil'd by the subtle Serpent, but Man by a deceived or mistaken Woman. Man was prohibited eating the forbidden Fruit, for Woman was not then created; therefore he sinned by reason the Charge was made to him. Whitlock's Magnetick Lady, p. 331.

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Another Accusation is, That Beautiful Women are Scornful; but when we think well of it, we shall find their Disdain proceeds rather from Conscience than Vanity, because they cannot endure the Idolatrous pursuits of the excessive Praises, which Men artificially offer up to surprize them. Mountague's A. W. p. 105. And they that think Women cannot be obliging understand little of the Nature of Virtue, and are so far from a right Opinion that they are absolutely void of all common Sense and Civility.

That Womens Piety is but tenderness of Nature, or weakness of their Wits: those that imagine thus are not of my Opinion, saith Mountague, p. 30. and methinks they do them no less affront to deny them this Divine Quality, than if they should take their Eyes from them, which makes the best part of the Face: besides, Piety is oftner found as well as Pity in the tender and soft-hearted, than [Page]in the more Rough and Robustuous Tempers.

That Timorousness restrains Women from Courtship more than Virtue; this is ill argued; for if their Inclination be ill, Sollicitation will embolden it. Indeed there have bin Men that have possess'd this Virtue upon occasion, where some Considerations have taken away the Merit from it. Witness Alexander, who testified some Constancy to Darius his Wives; but to shew it was rather out of Politie than Virtue, what did he not with the Amazons?

That Women are of a fearful and cowardly Temper. I cannot think that Men have reason to call Women Fearful, because they are not hasty and unadvis'd; for they that know their Temper, will confess, they have a greater disposition to true Courage than Man; being neither cold to a degree of Insensibleness, nor hot to a degree of Rashness. Mountag. A. W. p. 49.

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Upon this Account, I suppose, it was more curiously than usefully, more subtilly than fruitfully demanded, why Woman might not as properly Woe Man, as Man Woman? And that Arabian Resolution retrieved from the very depth of Imagination, with much Ingenuity assoiled the Question. Woing, said the Arabian Wit, is a Lovely Seeking; now we seek not for that we have, but what we have not: it is more proper for the Man in Love's Quest to seek for what he has lost, than for the Woman to seek for what she already has. The Man hath lost his Rib, and he seeks after her that has it: it is for him to seek it, who, tho he may not have it, yet he seeks to enjoy her who has it. Brathwait, Sect. 2. p. 442.

As to their Levity and Inconstancy, whatsoever Slanderers invent to their disparagement in that particular, we must confess they are more firm in their Passions than Men; at least, [Page]we learn by the Holy Writ, that on the most noble occasion that ever offered it self, where we owe more Affection and Courage to the Service of God; there were seen three Maries under the Cross, and Mary Magdalen constantly followed him to the very last, when the Disciples fell off, after all their Protestations of never deserting him.

Women are shallow, and unfit for Knowledge; methinks this is to misjudge of Constitutions; which, as the Physicians and Philosophers say, being more delicate than ours, is also better disposed for it; but it may be 'tis an effect of their Judicious Choice to quit freely the Vexatious musings of Studie's wearisomness; I may say without flattering them, or pretending by this Insinuation to the Honour of their good Graces, that they are capable of as many Virtues as Men; and if sometimes they quit their claim, which they may lay to them, 'tis rather [Page]out of Modesty or Consideration, than Unaptness. Nay, there have not been wanting Champions in Philosophy, Law, and History, to answer or confute Opposers, and some of them, to say truth, have not undertaken the Cause effeminately. Plutarch counted it worth his pains to bestow a whole Book De Virtutibus Mulierum.

But now adays such is the sad Fate of Females, they are depriv'd of all means to advance themselves; so that no wonder they are not publickly Famous, being forc'd to lead a retir'd Life at home; their Needle is their only Recreation, or Cloyster'd in some Nunnery, or if married, confin'd to their Husband's Humour. Men bespatter them, because their Soul is not contain'd in so rich a Cabinet; they climb by Intrusion to Honour and Dignity, not by Title or Merit, not by Rule or Divine Command, but by Strength and [Page]might. The best Land incultivated bears nothing but Briers and Thorns, where Art and Labour might bring forth Lillies and Tulips; it is that that is often wanting to their good Inclinations and Desires, when Tyranny, or some other misfortune barrs them the possession of these fair Qualities, of which Nature has given them a Capacity.

The Oracle of Apollo declared Socrates the wisest of men; and he confess'd, that his Diotinia taught him the Wisdom and Prudence which the Gods themselves judged incomparable. It was no small advantage to this Woman to instruct this Philosopher, who might prescribe Rules to all men for Life and manners. The Emperour Justinian, the great Civilian, would not judge of any matter till he had first given an account of it to his Wife. And Plutarch writes, that the Roman Lady Porcia endeared Cethegus so far, that he enterpriz'd no [Page]Design, nor managed any Affair without her Advice and Approbation. Priscilla was so knowing, that she instructed Apollo, a Bishop, and Aspatia was judged worthy to teach Pericles. Nay, whole Nations, as well as single Persons, have honoured them for their Knowledge. The Scythian Women judged of Publick matters, and their Verdict was of great Esteem.

Our Antient Gauls divided with them the Glory of Peace and War, reserving only the Active part of Arms unto themselves, and leaving the Women the Establishment of Laws, and Preservation of Commonwealths; that was not to be done by Ignorant Persons; and one may judge in what esteem our Ancestors held them, since they allotted to the Men only the Exercise of the Body, and to the Women the Abilities of the Mind.

But Women are Deceitful, and can command Tears at will: Admit they can, and do frequently weep, it is a [Page]great Argument of their Tenderness and Pity; for a Woman, if ever she weeps, she thinks her self oblig'd so to do, because all the World is not so good as she her self.

It was a snarling Speech of a Cynique, when passing by a Tree whereon a Maid had hang'd her self, wished that all Trees might bear such Fruit; but his very name implies an Answer; it was a Dog-like and currish Expression.

The odd opinion that the Jews and Turks have of Women, that they are of an Inferior Creation to Man, and therefore exclude them, the one from their Synagogues, and the other from their Mosquets, is in my Judgment not onely Partial, but Prophane; for the Image of the Creator shines as much in the one as in the other. Howel's Letters.

Some will deprive Women of their Priviledge of going abroad; and I know what Philosopher he was [Page]that would have them appear but thrice abroad all their Life-time; at their Christening, Marriage, and Burial; but the reason was not their Wantonness, but his own Lust, that he might have the better opportunity to go the oftener to them at home in private; and in truth Jealousie (which was one cause of it) is a fear which discovers not so much, as it confesseth, the Merit of our Enemy. Yet I am not so Laconically severe (saith Burton in his Melancholy) or Stoically Rigid, as to debarr Women of all Society and Meetings, they may improve them by a Civil and Moral Use, to their Advantage and Benefit, they may Converse with a modest and becoming Freedom.

The Latin Tongue styles a Friend Amicus, a Sweet-heart Amica; and in this that Language is Injurious to that Sex, as if it were incapable of any kind of Familiarity or Friendship, but in way of Marriage. Fuller in his [Page]Holy State; but daily Experience confutes this Argument, and therefore 'tis not worthy an Answer.

But the Herculean and Irrefragable Argument is still to come; viz. That Women are subject to paint, which is a kind of Self-Adultery, a Metamorphosis of God's Works, &c. But one of the best Wits of our Nation hath penn'd a Treatise in Defence of it, call'd Auxiliary or Artificial Beauty; who saith, It is but a Fixation of Nature's Inconstancy, and is no more Adulterating of God's Works, than to die Wool, Linnen, or Silk, out of their Native Simplicity, or to wash the Scurf and Filth off, which riseth naturally from our Bodies by Sweating or Evaporation.

It is no more the Adulterating of Nature, than the applying of sweet Smells and Scents to our Clothes, Bodies, or Breath; not only as a Delight, but Remedy to the Native Rankness or Offensiveness [Page]which some Persons are subject to, both in their Breath and Constitution, which not to Cure, or alter by Art, is to condemn such Persons (otherwise not ill Company) to Solitude, by reason of those very Savours, which make them fitter for Cells than Society.

We cannot, (that is, we may not) make one hair of our Head white or black, Matthew 5.36. So Men may not, by the same reason, that are Mad, be restrain'd from their Extravagancies, because God hath afflicted them; so Sick men must bid Defiance to all Physicians, accounting them as so many bold Giants, or Monsters, who daily seek to fight against Heaven by their Rebellious Drugs and Doses, prescribed in strange affected Terms of Art, and ill-scribled Bills, which seem to be as so many Charms or Spells. So Lame Men may not either use Crutches to supply the weakness of their Legs, or to shore up the tottering [Page]frame of their Body. Any one undoubtedly may lawfully redeem himself from the uncomeliness of such an untimely Accident, by dying his Hair, or by using a Perruque suitable to his greener Years, without interfering with our Saviour's meaning, that we cannot make one Hair white or black, which only shews the unchangeable Bounds and Principles of Nature, as to God's Fixation and Providence in all things; but not to forbid the Ingenious Operations of Humane Art and Invention, to which the Works of God in Nature are subjected, so far as they are managed within the Limits of Moral Intention and Religious Ends.

It seems to me no better than a strait-lac'd Superstition, which thus pinches God's Bounty, and a Christian's Liberty, which makes Christianinity such a Captive to such unnecessary Rigors and pedling Severities, as if it were never in a due Posture [Page]and Habit, till its Nails be pared to the quick, and its Hair shaven to the Skull. To be Godly, it is not necessary to be ugly; nor doth Deformity add any thing to our Devotion, God's Mercy to our Souls, denies us not due care and consideration of our Bodies.

After these Methods of Holy Ill-husbandry, we must let our Fields and Gardens be oppressed under the Usurpation of Brambles, and the Tyranny of all evil Weeds, which are the Products of Providence, as well as the best Herbs and Flowers; and you may not by the invention of Artificial Day, supply the Sun's absence with Candle or Torch-light, nor dispell the horrour of that Darkness which Providence brings over the face of the Earth in the Night. You may as well discommend a Glass-Eye, when the Natural one is out. Surely Facemending is no sin, nor to help a wither'd Autumnal Complexion no [Page]Crime; nor to fill up the Ranks and rotted Files of the Teeth with Ivory Adjutants and Lieutenants.

The Sarcasm which was us'd by a Witty and Eloquent Preacher, whom we both heard at Oxford (meaning the two Ladies disputing about Painting, in the Treatise of Auxiliary Beauty) who speaking against the abuse of Womens Ornaments, instanced in Jezabel's being eaten with Dogs, as shewing (saith he) that a Woman so polished and painted was not fit to be Man's meat; which Expression had more of Wit and Jest in it, than Weight or Earnest, as if the Heart received sinful Infection by any Colour or Tincture put to the Face, more than it doth moral defilement by any thing that enters into the Mouth.

To deprive Women of Additional Arts, is to reduce them from the Politure and Improvement of after Times and Experience, to their first Caves and [Page]Cottages in primitive Skins and Aprons.

St. Jerom, writing to Gaudensius about the Clothes of young Pacutula, seems to excuse the Curiosity of Women, in very remarkable terms. ‘Their Sex (saith he) is curious in Ornaments, and studies naturally the Sumptuousness of Clothes; insomuch as I have seen many chaste Ladies that dress themselves very costly, without having any aim in their Designs, but their particular Contentment, by a certain harmless Complacency or Satisfaction. This Inclination is so natural to them, as heretofore many Ladies did intomb their Ornaments with themselves, to carry into the other World that which they had acknowledged so much in this.’

It is true, there is a Story, That Caesar seeing his Daughter Julia Augusta too curiously brave, considered her a great while without gracing her [Page]with a Word, expressing his Dissatisfaction by his Silence. The next day seeing her more modestly dress'd, he told her with a smiling Countenance, that that Habit better became the Daughter of Augustus: but the Reply of this Princess was not less considerable than the Admonishment of the Emperour; I was dressed Yesterday (said she) for my Husband, but to Day for my Father.

But they will object, That Painting is an adventitious Stealth, a bastardly kind of Adoption.

You never are jealous of any Scarlet, Crimson, or purple Tincture in your Cloaths, wherein you please your selves more than in deader colours: they are but the simple Juice or Extract of some innocent Herb, Leaf, Flower or Root, of which no other use in Physick or Food can be made.

Beauty is a great Blessing among those little momentary ones which [Page]our Dust is capable of; and artificial helps of Beauty carry with them their own Antidote, while they are Monitors of our Wants and Infirmities, which like the swallowing down the Stone keeps us from surfeiting of the Cherries we eat: and the remedying of Deformity, by artificial Applications can be no more a Temptation to Pride than the use of Crutches and Spectacles to those that are lame and dim-sighted. We read no where in Scripture that the Beauty and Bravery of Colours is either forbidden or reproved, unless unseasonably worn, when God calls for Sack-cloath and Blackness of Face. Lydia, a Seller of Purple, Acts 16.14. (whose Dye or finer Tincture was of more worth than the Substance it self) yet is not forbidden, when she was converted to be a Christian, either to dye or sell any more of that rich Colour. Against this honest Liberty of Painting nothing wars so much as Prejudice, and a kind of [Page]Wontedness to think the contrary.

Mr.Downam, in his Warfare, c. 14. calls Painting the Devil's Invention, a Sin, not only in the Abuse but the very Use, &c. He brings Tertullian arguing against it as the Devil's counterfeiting and mocking of God, &c. And he quotes St. Cyprian, telling the veil'd Virgins, that the Devil, by these Arts, doth but distort and poison what God hath made handsome and wholsome. He might have added many more, as I find in our English Authors, who produce the Authority of St. Ambrose, St. Austin, St. Chrysostom, and St. Jerom, against all additional Beauty.

No Soul was more shaken than I was (saith the Author of Auxiliary Beauty) in the minority of my Judgment, when I had more of Traditional Superstition than of Judicious Religion, and valued more the number of mens Names than the weight of their Reasons. And now out of the Nonage [Page]and Minority which kept me in the Wardship and Awe of Mens Names and Number, I considered that these alone signified no more to make up any Reason, or to prove any Sin, (in point of Conscience) than so many Counters can make up a Sum, which have no Figures before them.

Good and Great Men are not set beyond Mistakes.

They might Decree possibly these Helps in some Women, not as absolutely evil, but as inexpedient and needless in those times of Persecution, when they were to be married to the Faggot and Flames. They do not oppose things of this Nature argumentatively so much as oratoriously; not denying the use of them to some Persons, in some Cases, at some times, but the Abuse of them. Besides, their greatest strictness seems to have been to Votaries or reserv'd Virgins.

How did many great Ministers inveigh against Tobacco in the Pulpit, [Page]before they generally fell to taking it themselves, fancying at last, that they never had more devout Meditations or sharp Inventions, than those which were begun by the Midwifery of a Pipe of Tobacco. Their Report seems fitted to the Polity and Bent of those Times. Mr. Downam did not distinguish between the thing done, and the End, or Mind of those that do it; as if the sober Relief of a palid Infirmity, or the modest Study of outward Decency, were the same thing with Pride, Levity, and Wantonness. At the same rate he may inveigh against quenching one's Thirst, or drinking to Chearfulness, because of the sordid consequences of Drinking, Riot, and Debauchery.

His other heap of Arguments are only assertory, not prefatory; he makes it not good, that it was an absolute Sin in the use, but neither by any Proofs, or pregnant Reason, or God's Word.

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But all are lewd and wanton that use it, saith he; and this is as harsh as rash for him to maintain: and how could he in Charity do it, unless he had known their Hearts that use those Arts. Thus, like a mad Man with a Sword, he lays about, and smites all that come near him. Very few examine the Marrow and Inside of things, but take them upon the credit of customary Opinion. Few Mens Judgments are so died in Grain, but they will fade and discolour, being for the most part dip'd by vulgar Easiness in common Opinion.

To conclude this Particular, all is but verbal painting or oral colouring that is used against Artificial Handsomness, or Auxiliary Beauty; or like the ratling of Hail upon Tiles, which neither wets with Moisture, nor pierceth with it's Strokes and Noise. But that which I wonder at is, that Men should rail against Women for that which they themselves are more criminally [Page]guilty: witness Hortensius the Roman Orator, who spent half the day in beholding and dressing himself in a Glass instead of studying his Orations; and Stratocles the Physician, that painted his wither'd Face and adorn'd himself to court his Mistris.

But truly I cannot yet see, but that in the height of religious Severity, it may be put among those venial Vanities of Humane Life, of which no stricter account in point of Morality need to be given or exacted, but only that Divine Intelligence by which God in innocent Freedom, as a Father to a Child, gives us leave to adorn and please our selves without any of his Displeasure.

But admit, when all is said and done, that Women when they prove bad are a sort of the vilest Creatures imaginable, yet still the same Reason gives it, Corruptio optimi est pessima, and this also will tend to their Advantage in despite of all Opposers.

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Thus they seek to murder Womens Reputation whenas they destroy their own; for, the Calumniator is but another Pigmalion, the Artisan of his own Misfortune, and indeed, is a Murderer, Tres uno perimit ictu; he kills three at once, viz. Himself, the Party that hears it, and the Person from whom he detracts. But, how truly do these Females trace the Method of Charity, to suffer all these opprobrious Scoffs and Scurrilities without reaction! Alas! they know that if Reason cannot curb their lashing Tongues, their Dispraises will, after the manner of the Tartar's Bow, shoot back upon themselves from whence they came. They do but with the Wolves of Syria, bark against the M [...]n, which is out of their reach; for their Virtues sit above Mens Calumnes; their Excellency is such, that it need, not the reedy under-proping of [...] Opinion: they understand, [...] [...]ect will kill an Injury [...] Revenge. [Page]Besides, they may ever expect weak blows where they find strong words. Woman scorns to flame at every fiery Tongue's Puff; for the Crackers of the Brain and Squibs of the Tongue will dye alone, if not reviv'd, and the best way to have them forgot by others, is first to forget them her self. She has a Spirit planted above petty wrongs: the Temper of her Genius is too Stoical to be sensible in the least of the weak Assaults of that Cowardly Pigmy, Detraction, whom handsomly to overcome, is to scorn.

By such Obloquies Men think to debase Women, and all to as little purpose as to cast Chains into the Sea, or to tye the Ocean with Fetters; and these frequent Dispraises at best are but the Faults of uncharitable Men; But alas! she that will question every disgraceful word that is spoken of her, shall have few Friends, little Wit, and much Trouble. [Page]Let them consider, that if there were neither Malice, nor Enemies in the World, there are few Things so sure, or so true that cannot be taken divers ways; and if we examin well all our Actions, it seems that they are all subject to Interpretation and Dispute. Mount. A.W. p. 27.

It is not to any Man given absolutely to be absolute; and Fools are the greater number among them; for Wise-men are like Timber Trees in a Wood, here and there one. Feltham's Resolves.

Thus Men puff up themselves as big as Pride and Vanity can make them, with a conceit of their own Meritoriousness; tho it be a sordid thing for a man to be the Herald of his own Praise: But it may be said of these Airmongers as it is of the Cameleon, which is Nil praeter Pulmones, Nothing but Lungs, or of the Nightingale, Vox & praeterea nihil, nothing but Voice; so that as it [Page]was said of Trajan the Emperour, when he vaunted his Parthian Trophies before the Gods; they may, he said, as justly to be [...], more respecting a sound of Words, than a sound Matter.

But when all is done, since men assume so much to themselves and derogate so much from Females; Let any Man rake all the History in the World and find out among them if he can, such a coveteous Midas as to wish the very Meat he eat to be turn'd into Gold, or such a passionate and incompatible Revenger as with Silla never to forgive, nor forget the Injury done him by an Offender; or such a marrow-eating, envious Tetter, as Ctesiphon, who macerated himself in the Prosperity of another? or such an Idolater of Honour as Themistocles, who could not sleep for the Ambition he bare to the Triumphs of Miltiades? or such a Glutton as Cambles, who devour'd his own Wife in Bed, and [Page]the next morning, finding one of her Hands in his Mouth, swallowed it? of such a Gulo as Vitellius or Heliogabalus; the former whereof had serv'd up at one Feast 2000 Fishes and 7000 Birds; the latter had his Table cover'd at a single Supper with 6000 Ostriches? or such a Gourmand as Maximinus, who devoured every day 40 pound of Flesh, and drank five Gallons of Wine? or such a Catamite as the Bithynian, who was a Woman for all Men, and a Man for all Women, an equal Agent, or Patient to satisfie Nature? or such a lazy Lollard as Margites, who never dig'd, plow'd, sow'd, nor ever did any good all his Life long, but slept out his time in a sluggish posture and useless manner? or such a Ludus Amoris, a Cupid's Whirlegig (as Juno calls Jupiter in Lucian) who was so often changed into Shapes; for Europa into a Buck, for Aegina into a Flame, for Danae into a Shower of Gold; for Astraea [Page]into an Eagle, for Leda into a Swan; for Antiope into a Satyr; for Mnemosine into a Shepherd, for Dois into a Serpent; for Calisto into a Wood-Nymph, or Nun? or such an Apostate as Julian, or Atheist as Lucian, who, tho rare Wits, and their Images were to be had in esteem for their Ingenuity, yet were they to be spurn'd at for their Impiety? Thus you see, notwithstanding all this, how envious Men seek to envenom the Names of Women, and inveigh against them in such terms as you have heard, with many other as groundless, as bitter Sarcasms, that a Beast hath Wit enu [...] to apprehend the heinousness of such obloquies; so scandalous, that I cannot forbear crying out with the Poet Horresco referens; I blush at and abhor the farther Repetition of them, and scorn to sully my Paper with such black scandals, or teach my Pen such undutiful Language. And tho this be more than Statute madness in Men, yet [Page]such Carpers ubique stabulant; but such they are, and only such who have vomited out of their Souls all Remnants of Goodness, and who can expect a sweet Breath out of such foul Stomachs; and their very Reasons, if any, are but the scum of base Malice, the Fruits of Choler adust, and the Evaporations of a Vindicative Spirit; and yet notwithstanding all these high Provocations, ungentile and gross Affronts, methinks I hear that undaunted and deserving Sex acquiesce patiently with this Requiem, and conclude,

Their Praise or Dispraise is to me alike;

Th'one doth not stroke me, nor the other strike.

In Examination of the whole Sex, we shall find, that all makes more for their Honour than most men have acknowledged. Socrates, Plato, Aristotle, and several others, have commended [Page]them: and to compleat all, let us hear what the snarling Cynick Diogenes says of them, who was composed of nothing but Gibe and Jest. He calls proper Women Queens; Quod facerent Homines quod praeciperent, because men were so obedient to their Commands; so that it appears before these late years of Phrenzy, there was a time (and pitty'tis so good a time had ever Wings to fly away) when due Reverence was paid unto that Sex, whose just praise is a Task will dull the very Edge of Rhetorick, and I fear I shall sully it in the delivery. Here is a Field for an Orator to use Eloquence in. Here is a Subject fit to put Phancie upon the Rack, and torture Wits, as Agues do Physicians. But as Dr. Brown, in his Religio Medier, has it, where there is an obscurity too dark for Reason, it is good to sit down with a Description or Adumbration. A purer Substance is defin'd by a combin'd Heap of Negatives. [Page]Ask what a Spirit is! The reply will be it hath no Matter. No other ways can I define a Vertuous Woman; she is not as others are; what seems perfection in others it is her perfection to want. All the World is but her Periphrasis. She is the best Creature that ever the Universe brought forth from the Birth of Time till now. A Person in whom the Sun and Abridgment of all Perfection meet, like Paralels in their proper Center. She is a pretty piece of Flesh and Blood printed in a fair Letter and neatly bound up; no Man that is Master of Reason, but would be glad to take her with her Errata's, if any. She is a heap of Wonders able to amuse the clearst Understanding.

—Qua sparguntur in omnes

Intermixta fluunt, & qua divisa beatos

Efficiunt, collecta tenes — Claudian. I. Panegir.

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She was born Fair and Good, to shew, that Nature is no Step-mother to that Sex, how much soever Men (Sharp-witted only in evil speaking) seek to disgrace them.

When Providence first cleav'd our Sire, and made Eve out of Adam, she was created his Equal, only the difference was in the Sex, otherwise they both were Man. Her Body is more admirable and Beautiful than Man's, fuller of Curiosities and Nature's Wonders, both for Conceptian, and fostering the producted Birth. And can we think God would put a worse Soul into a better Body? Nay, if the Philosophical Maxim holds good, That the Temperature of the Soul follows that of the Body, we must necessarily conclude, that as her outward, so her inward Affections must be more purely refin'd. When Man was created, 'tis said, God made Man, but when Woman, He Built her; as if he had been about a Frame of Rarer [Page]Rooms, and more exact Composition. Finxit Hominem, Aedificat Costam; so that Man was but Figmentum, Woman Aedificum. If Place can priviledge her, we find her built in Paradise; She was form'd on that Holy Ground where Angels resorted, whenas poor man was made in the open Field with four-footed Beasts. Thus the Place, Name, and Matter of which she was form'd is more Noble than Man's. 'Tis certain, they are by Constitution colder than the Boyling Man, and so by consequence more Temperate; 'tis Heat transports Man to Immoderation and Fury; 'tis that which hurries him to a Savage and Libidinous Violence. When a Woman grows bold and daring, we say she's Impudent, and too like Man; in our selves we magnifie what we condemn in her; Is not this Injustice? Every Man is so much the better, by how much he comes nearer God. Man in nothing is more like God, than in being [Page]Merciful, yet Woman is far more Merciful than Man, it being a Sex wherein Pitty and Compassion hath dispersed far brighter Rays. God is said to be Love; and Women exceed every where for transcending in that Quality. 'Tis Injustice then in Men to pass Sentence upon them before they be heard. They have ever held the Parliament, and enacted what they will, not permitting them to speak; therefore in this Case let the Divine Seneca be their Advocate, and speak for them;

Qui statuit aliquid parte inaudita altera,

Aequum licet statuerit haud aequus fuerit.

Thus far Feltham in his Resolves; With little Alteration.

From the Order and Method of the Wise Architect of the Universe, we may infallibly conclude Woman the more Excellent Creature.

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Incorrupt things were first made, as Stars, Planets the Chrystalline and Primum Mobile; then Minerals, then Plants and Trees, then Sensitives, then Man, and last of all Woman, as being the Perfection of the Creation. Woman was last in Humanity and first in Divinity. The Blessed Virgin brought forth the Blessed Babe, that made Man Blessed, without the help of Man. Jacob got his Blessing by his prudent Mother. When our Saviour arose he appear'd first to a Woman. In the Sacred Pages we find it recorded, that the Male Children were slain, the Female sav'd.

Conelius Agrippa the Woman's professed Champion, and their Attorney General, (quoted by Whitlock in his Magnetick Lady) He begins his Argument from the very name חךח Chauva signifying Life; and Adam, but Earth (tho the prating Rabbins sport another derivation from חךח Chiva to tattle.) from the order of the Creation he Argues her Excellency and [Page]Perfection. She was created last of all, and so admitted into this World, tanquam Regina in Regiam paratam, like a Queen into a ready furnished Palace. Besides, her Matter was not of so low an extract as Adam's, but of sinished Man (whose prime material was ruder Dust) was this rare piece made; hence it is, that there is a greater Eminency of Beauty generally in that Sex than in the other; so as what Beauty the World it self contains in severals, seems to be contracted in this Model, that all Creatures might reverence and admire this compleat piece. Nor is it fabulous, that Spirits themselves have bin enamour'd with some Women: We read their Beauty spoken of throughout the whole Book of Truth, with more signal Observations than that of Man. She is the Consummation and Perfection of Man. Idcirco illam omnis Homo amet necesseest, &c. Who therefore can but love that Sex? Who ever hates it must needs [Page]be a Stranger to Virtue, Courtesie and Humanity it self. Can any Lady forbear giving this their Attorney a Fee? Nay, one of our own Nation saith in plain homely terms, He that loves not a Woman suck'd a Sow; and questionless he must be either Barbarous or Divine, that's Proof against the Charms of Female Beauty. What Heresies or Errors were ever broached by Women? Christ was betray'd, abus'd, and crucified by Men, not Women; for Pilat's Wife did use all possible means to dissuade her Husband from pronouncing so Unjust a Sentence, as that was against our Saviour. By his very Peter deny'd, only the Women accompanied him to the Cross: and no small part of the Schole-men affirm, Ecclesiam tune non nisi apud solam Mulierem, puta Virginem Mariam mansisse; That the Church of Christ remain'd then only in the Virgin Mary: Nay, Women were the first Trumpets to publish the Resurrection.

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If any should out, of Aristotle, allege, That Men are more Noble, Wise, Vali-&c. then Women; I demand what Men of the most Eminent hath not this Sex out-done? but we will produce Aristotle against Aristotle, and answer the Stagirite by the Stagirite, tho their profess'd Enemy, and this his own Argument. That kind or Rank of Creatures, whose best is better than the best of any other; even that kind it self is better than any other kind; but such is the Virgin Mary (the best of that Sex) above St. John Baptist, the greatest of the other Sex, (according to our Saviour's own Argument, Matth. 11) so that but naming the Virgin Mary, the Cause is carried for that Sex against the Divinity of the Male. To go on; How many do we reade in Scripture condemned to Eternal Torments, but not Women? whence came the first original of all Vices? Did not in Adam all die? not in Eve. Did not [Page]his eldest Son Cain first open Hell Gates? Lamech was the first Digamist; Noah the first surpriz'd with Wine. Run through all the Vertues, you will find the Women so Famous, that some of them excelled Men; for Virginity, the Virgin Mary; for Prophecy, Moses's Sister; for Constancy in the Faith, Esther, Ruth, Mary Magdalen, that believed when the Apostles doubted; and for Martyrdom that rare example Maccab. 2. 6. Have not Women in Martyrdom equal'd the number of Men? and to complete the History of that Truth, Ne cui dubium Mulieris ea omnia posse quoe Viri, That Women doubntless can and have done whatsoever Man hath done. In Priesthood was not Melissa famous among the Heathens themselves for a Priesters Mera to Venus, Iphigenia to Diana; & in nostra Religione licet mulieribus Sacerdotii funtione interdictum sit, scimus iamen Historiis prodictum Mulierem aliquando mentito[Page]Sexu ad Summi Pontificatus apicem conscendisse; (I give you his own VVords, because Agrippa (tho a Catholick,) is so ingenious as to confess a Pope Joan) Even in our own Religion tho we forbid VVomen the Priesthood, yet History assureth us of a VVoman that arrived at the Popedom, and she rul'd for two years or thereabout, as well as the best of them. Thus, saith he, I have prov'd the preeminence of VVomen by their Name, Order of Creation, Nature, Religion, &c. Ne debitas illis Laudes, &c. lest I should hide a Talent intrusted to me, if I should conceal what Truth hath said for them, p. 334. and 335. Whitlock's Mag. Lady.

Women are made of purer plastical Ingredients; there went more refin'd Stuff to their Composition than that of Man: for, if Man be of never so fine a Paste, if he wash his hands in the clearest Water, in several Basons, never so often, yet he will leave some [Page]foulness and feculencie behind; but a Woman can wash and leave the Water at last as clear, fair, and limpid as when it came from the Source or Fountain 0 it self in few times washing. As to their Modesty, take this Example; The Daughter of Pythagoras being demanded what most shamed her to discourse of, made Answer, [...], Those Parts which made her Woman. And if that of Justin be true, Vera mulierum ornamenta Pudicitiam esse, non Vestes, That Modesty is the best Apparel of a Woman; They have the best Ornaments: Heylin. So modest they are when alive, that they cannot enter into Company without a Maiden-blush; nay, 'tis proverbially call'd a Maiden-blush, as if they only had a Patent to dye that Colour, tinctur'd like a fair Morning in May. And if we may believe Pliny the great Naturalist, one of Nature's Prothonotaries (who had strip'd her to her Smock, and lay with her as [Page]familiarly as a Wife) they retain this Grace of Modesty even after Death; for if a Woman be drown'd, she swims with her Back-parts upward, the Man with his Belly; but such Cases as these must not be argued in the Common Pleas. Nay, the Woman swims, the Man sinks, if they fall into the Water. Man's Head, his greatest Ornament, is sometimes deform'd with Baldness; but on the contrary, VVomen rétain their Ornamental Tresses to the last.

Fonseca is of Opinion, and so am I, that there is something in Woman beyond all humane Delight; a magnetick Virtue, a charming Quality, and powerful Motive to incite Love and Affection. Nay, Alexander being much in Love with Apelles, as one highly rapt with the Exquisiteness of his Art, proposed him that Model for his Task, which he of all others affected most, commanding him on a time to paint Campaspe, a Beautiful [Page]Woman, naked: which Apelles having done, the Picture wrought such an Impression on his Affection, that Apelles fell in Love with her; and Alexander perceiving it, bestow'd it upon him. If such impressive motives of Affection draw Life from a Picture, what may be conceiv'd by the Substance. To illustrate this, there is a Story recorded in the Lives of the Fathers, concerning a Child who was educated in a Desart from his Infancy, by an old Eremite. Being come to Man's Estate, he accidentally spied two Comely Women, wandring in the Woods, and inquir'd of the Aged Father (having never seen such Amiable Creatures before in his Life) what they were? The Eremite told him they were Fairies: (here note by the way, tho Eremites pretend never so much Religion and Sanctimony, they can now and then swallow a Lye without choaking, as well as vitious Persons) After some [Page]tract of Time, being in Discourse, the Old Man demanded of him which was the pleasantest and most delectable Sight that ever he saw in his Life? He readily replied, the two Fairies he saw in the Woods; so that indubitably there is in a fair and beautiful Woman a magnetick and natural, inbred, attractive Faculty, which moves Man to love her.

But we need not have rambled in the Desart to prove this, since we have a Confirmation thereof at home; An Ambassador, who being to be entertain'd by Queen Elizabeth (where the greatest State was still observ'd) first passed through a Lane of the Guard in their rich Coats, next through the Gentlemen-Pentioners, and so through all the greater Officers, the Lords, Earls, and Counsellors. The Queen sat there in State at the upper end of a long Gallery, which when the Ambassador was to enter, the great Ladies, of either side, [Page]richly attir'd, were placed; through the midst of whom, as he passed along, he, so amazed at the State, or admiring at their Beauties, cast his Eyes first on one side, then on the other, and that not without some Pause, as if he had been to take a particular Survey of all their Features; but by degrees coming toward the Queen, who sat like Diana among her Nymphs, or Ariadne with her Crown of Stars, instated above the lesser Lights, to give him Entertainment; and observing his Eye still to wander, thus bespake him; Averte oculos, ne videas vanitatem, to whom he suddenly replied, Imo potius mirabilia opera Dei, such wonderful Fabricks are Women. And this confirms Plato's Opinion, That Beauty is a humane Splendor amiable in it's own Nature, that has the power to ravish the Mind with the Eyes. And Mr. Mountague saith, Those that adore or despise Beauty offer too much or too little to the [Page]Image of God; for we as seldom find Beauty without Vertue, as Ugliness without Mischief: and heretofore deformed Ministers have been rejected from the Temple; let us not therefore believe ill of Beauty, since God himself hath thought it necessary for those that approach his Altars.

Heliogabalus from a Priest of the Sun rose to be Emperour of all the World for his Beauty; and the Face of Scipio the African subdued many a Barbarous Nation, without so much as drawing his Sword.

In the expression of the Affection, which requires a great measure of Discretion, we shall find a more rare Temperature in the Feminine Sex; they can shadow their reserv'd Love with a Discreet Secresie, and an absolute Command (of what Soveranizeth most in the contrary Sex) declining the seeming grounds of Jealousie: or if they fall in Love, as they are subject to Passions as well as we, [Page]so Modest they are, that they will suffer, rather than discover their Affection: witness that fair Lady Elizabeth, Daughter to Edward the Fourth, who being Enamor'd with Henry the Seventh, that noble young Prince, and newly saluted King, she brake forth into this passionate Speech: O that I were worthy of that comely Prince! but my Father being dead, I want Friends to motion such a Matter. What shall I say? I am all alone, and dare not open my Mind to any. What if I acquaint my Mother? Bashfulness forbids. What if some Lords? Audacity wants. O that I might but conser with him! Perhaps in Discourse I might let slip such a Word as might discover my Intention. Modesty in Women is like the Angels flaming Sword, to keep vile Men out of the Paradise of their Chastity.

The four Parts of the World had beenlost for want of a certain Name, and utterly unknown but for Women.

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What were the 9 Muses? The 3 Graces? The 12 Sibils? Minerva the Goddess of Wisdom? and the watchful Hesperides; were they not all Women,

We may from Birds derive Womans Prerogative. The Eagle is Queen of the winged Inhabitants of the Air; the Phoenix but one, and she a Female too; but the killing Basilisk is accounted King of Serpents.

Next consider her under the Notion of a Wife, and you shall find more Argument of Praise and Admiration than the contrary, if the most Refined Wits of the Times are in the right, some of whose Opinions shall be insisted on; for should they be all amass'd and heap'd up, the Contents would be too large for one Volume: and first of Marriage it self.

Marriage,St. Paul. Heb. 13.4. Smith's preparative to Marriage (saith the learned Apostle of the Gentiles) is Honourable; and well he might; for God [Page]Honoured it himself. It is Honourable (as one of our own Divines hath it) for the Author, Time and Place. For the Author, because it was ordained by himself, whereas all other Ordinances were appointed of God by the Hands of Men, or Angels. For Time; for it was the first ordinance God instituted, and that in the state of Innocence, before Man had any other calling, he was call'd to be a Husband; therefore it hath the Honour of Antiquity, because it was the first, and consequently the most Antient Ordinance.

For Place; Marriage was instituted in Paradice, in the happiest Place and so hath the honour of Place above all other Ordinances.

As God the Father Honoured Marriage, so did the Son, not only by his Birth, but Miracles; for the first Miracle the blested Jesus wrought, was at a Marriage in Canaan, John 2. 6. where he turned Water into [Page]Wine. Nay farther, he honoured it with his Praises, Matt. 22. 2. for he compareth the Kingdom of God to a wedding, Verse 11. and Holiness to a wedding Garment; Cantic. 5. 8. Nay, he himself is said to be wedded; all which premises, if seriously and duly consider'd, do sufficiently and undeniably evince the Honour of a Marriage State, let the single chatter what they please.

Next, as to the Wife, take her ensuing Character. A Wife is a Man's best Moveable;Sr. Tho. Overbury's Wife. one that is more than a Friend, less then Trouble; a Scions incorporate with the Stock, and equal with him in the Yoke. Nothing pleaseth her that displeaseth him; She is Relative in all, and he without her is but half himself; she frames her Nature to his howsoever. The Hyacinth follows not the Sun more willingly. Stubborness and obstinacy are Flowers, that grow not in her Garden. A Husband without [Page]out her is a misery in Man's Apparel; and if Age hath snow'd gray Hairs upon his Head, She is both a Staff and a Chair, to base and support him. She is his absent Hands, Eyes, Ears, and Mouth, his present, and absent all.

The good Wife never crosseth her Husband in the Spring tide of his Anger;Fuller's Holy State. but stay's till it be ebbing-VVater. Her Carriage is so Modest, that she disheartens VVantons, not only to take, but even besiege her Chastity. Her Children, tho many in number, are none in noise; steering them with a look, whither she listeth. A great and eminent: Divine of this Modern Age,George Wicelius. a Man searcely to be parallel'd for Sanctimony, by twenty six Arguments commends Marriage, as a thing necessary for, most laudable and fit to be embraced by all sorts of Persons: and is persuaded withall, that no man can live and dye religiously, as he ought [Page]to do, without a VVife. These are his very words; Persuasus sum neminem posse, neque pie vivere, neque bene mori citra Ʋxorem. Let all Stale Batchelers that seem to boast of their Resolution against, and Aversion to so sacred an Ordinance as Matrimony, ruminate on this; He is an Enemy to the Kingdom of Heaven, injurious to himself, destructive to the VVorld, an Apostate to Nature, and a Rebel against Heaven and Earth, who declines Marriage and leads a single Life.

The Hebrews have a saying; He is not a Man, that hath not a VVoman, i.e. a VVife: for tho Man alone may possibly be good,Secker's wedding Ring. yet it is not good for Man to be alone. As for the Catholicks, who exact the Virgin state so extravagantly; it is like him that commended Fasting, when he was cloy'd with Feasting. Where there is no Generation, there can be no Regeneration; the Church could not be expatiated without Marriage. [Page]It was a Question that one put to him, who said, Marriage Peoples the Earth, but Virginity Heaven; How can the Heaven be full, if the Earth be empty? VVilt thou condemn all for the Faults of one? as if it were true Logic, because some are Evil, therefore none are good. To blast thy Helper is to blame thy Maker. Is a solitary as good as a married Life? then can one string make as good Harmony as a Consort. God commanded Abraham to do as his good VVife Sarah commanded. A happy Couple! He joying in her, she joying in her self; but in her self, because she enjoyed him. Both increased their Riches to each other, each making one Life, double, because they make a double Life, one; where desire never wanted Satisfaction, nor Satisfaction bred Satiety: He ruling, because she would obey; or rather, because she would obey, he id. ib. therein ruling. Nature when a Female was first born, vow'd her a Woman; [Page]and as she made her the Child of a Mother, so to do her best to be Mother of a Child. She gave her Beauty to move Love, VVit to know Love, and an excellent Body to reward Love.

James de Voragine, upon those words in the second of Genesis, Adjutorium simile, &c. by an honest Jury of Arguments proves the excellency of Marriage above Virginity; as followeth; viz.

1. Hast thou Riches? Thou hast one to keep and increase them.

2. Hast thou none? Thou hast one to help to get them.

3. Art thou in Prosperity? Thy Happiness is doubled.

4. Art thou in Adversity? She'll Comfort, assist, and bear a part of thy Burthen to make it more tolerable.

5. Art thou at home? She'll drive away Melancholy.

6. Art thou abroad? She looks after thee going from home, wishes [Page]for thee in thy Absence, and joyfully welcomes thee at thy return.

7. Ther's nothing delightful without Society; no Society so sweet as Matrimony.

8. The Band of Conjugal Love is Adamantine.

9. The pleasant Company of Kinsmen increaseth, the number of Parents, Children, Brothers, Sisters, and Nephews, is doubled.

10. Thou art made a Father by a fair and happy Issue.

11. Moses curseth the barrenness of Matrimony, how much more of single Life?

12. If Nature her self escape not Punishment, surely thy Will shall not avoid it.

Heinsius (a Learned man) faith, Nemo in Severissima Stoicorum Familia, &c. There will not be found (I hope) no not in the severe Family of the Stoicks, any one Person that will refuse to submit his grave Beard and [Page]supercilious Look to the clipping of a Wife, or disagree from the rest of that Sect in this Particular. Women are stiled by our ingeniousLord Verulam in his Essays. Lord Chancellor,

Deliciae Humani generis, solatio Vitae;

Blanditiae noctis, placidissinia cura Diei;

Vota Virum Juvenum Spes,—

And the Venusian Poet sings sweetly,

Felices ter, & amplius

Horace.

Quos irrupta tenet copula,

Divulsus querimoniis

Suprema citius solvit amerdre.

In English thus:

Thrice happy they, and more than that,

Whom Bands of Love so firmly ties,

That, without Brawls, till Death them part,

'Tis undissolv'd and never dies.

There is no Joy,Burten's Mel. p. 585. no Sweetness, no Pleasure, like to that of a Good Wife. [Page]

Quam cum chara domi Conjux, Fidus (que) Maritus,

Ʋnanimes degunt.

—saith our Latin Homer.

Her Love can no more change than a Star his Course, or Fate it's Everlasting Laws. ‘Novisanus. Matrimonium humano generi Immortalitatem tribuit.’

Marriage makes us immortal. It is, as one says very prettily, Nodosa Aeternitas, a kind of knotty Eternity, Immortality being, as it were, piec'd and lengthned out by the Succession of Children.Tacitus lib. 4. 'Tis Firmissimum Imperii Munimentum, The Seal and chief Prop of an Empire: and the PoetPalingenius. tells you,

Indignè vivit, per quem non vivit & alter; Et,

Minuuntur atrae Conjuge Curae.

She is the sole Comfort of Man's Life; born ad Ʋsum & Lusum Hominum, [Page]for the Use and Diversion of Man; she isLechaeus. Firmamentum Familiae, the Basis and solid Foundation of a Family. Optima viri possessio est Ʋxor Benevola. A loving VVife is the best Possession a Man can purchase. Mitigans omnia & avertens animum ejus à Tristitia, mild upon all occasions, and the only Helebore to purge away her Consort's melancholy.

The best Possession is a Loving Wife, She tempers Anger, and diverts all Strife. Euripides. ‘Idem Si commodas nanciscantur amores, &c.’ If fitly match'd be Man and Wife, No Pleasure's wanting to their Life.

Horace. No such Comfort as Placens Ʋxor, a sweet Wife.Xenophon. She is the highest ground of Humane Felicity.Theognis. Nothing can be more amiable than an [Page]honest Woman; nothing conferring more Joy upon man, saith sententious Xistus. Brathwait. p. 345, 346. In fine, She is in Quality a Helper, in Society a Comforter, in the perplexity of her Consort a Counsellor, and in all these a Sharer. Is her Husband young? She will bear with his Youth till better Experience bring him to the Knowledge of Man. Is he old? His Age shall beget the more Reverence in her. Is he rich? much good may it do him, this shall not make her proud; but her Desire shall be to improve it to his best Advantage. Is he poor? His Poverty shall make her rich: There is no want where there wants no Content. Were he poor as Irus, Fancy will make him dearer than rich Croesus. Her Husband may seem a Thersites to others, but he is a Paris in her Eye. A Mother is the best Grammarian, let the Grammaticasters boast never so vauntingly of their speaking well; when every [Page]Nurse does shamefully exceed them in their Faculty of teaching. Had not Speeches their Original from the Mother? Yes indisputably, and for that very Reason every ones Native Language is call'd the Mother Tongue.

Fuller. 'Twas wittily replyed of a Gentleman, who heard a drolling Batcheler say, Next to no Wife a good Wife was best; no, Sir, said he; next to a good Wife, no Wife is best. And as pleasantly said of another, who maintain'd;Brathwait's English Gentleman. Pa. 256. that Wives are young Mens Mistresses, Companions of middle Age, and old Mens Nurses.

Let a man be never so Volatile, a good Wife will fix him; She is Res bona, not bounded within the Limits of Predicable, Predicament or Topic.

Solomon. Prov. c. 18. v. 22. It was the saying of the wisest of Kings, He that findeth a VVife, findeth a [Page]good thing, and receiveth favour of the Lord; and that he might more Emphatically express the incomparable estimat of a good VVife, and how far in the scale of Judgment She is to be prefer'd before Substance, Riches, or any worldly Inheritance, to give a more proper and genuine Distinction, he makes use, not only of a distinct Gradation, but also a different Derivation, and Riches are the Inheritance of the Father, but a prudent VVife cometh of the Lord, and many other Encomia of VVomen are scattered throwout Solomon's whole VVorks:Prov. C. 11. V. 16. as a gratious VVoman retaineth Honour and Her price is far above Rubies: chap. 21. ver. 10. Nay, he styles her Coronam Viri, the Crown of her Husband; and St. Paul call's her Gloriam Viri, the Glory of Man; Nay, the French say proverbially, Femme bonne vant une Couronne; A good VVife is not to be valued under the Price of a Diadem, [Page]And, as one saith very well, Houses without VVomen are Desarts and Places ill cultivated. Nay, where is there true Politie to be found but in Houswifery!

The witty Epigrammatist styles good VVives Domiportae, Damae portae, &c. they are the choicest Associats of human Solace, so that if the VVorld were to be held a VVilderness without Society, it might justly despair of that Comfort without their Company: whence it is, that the Wiseman concludes, without a Woman would the House mourn.

Surely, howsoever some no less properly then pregnantly have Emblematriz'd a married VVoman by a Snail, because she is Domiporta; and carries her House about her; as is the property of a good Houswife, yet in my Judgment,Brathwait pa. 298. a modest, and well behav'd Woman may, by her frequent Resort to publick Places, confer no less Benefit [Page]to such as observe her Behaviour, than occasion of profit to her private Family, where She is overseer. I have seen some (saith the same Author) in those Places of publick Repair, express such a well seeming State, without a just Formality, as that every Action deserv'd the Imitation of such as were in their Company. Their Conceits were sweetly temper'd, without lightness, their Jests savory, yet without saltness; their Discourses free without niceness; their Answers mild, without tartness; their Smiles pleasing, mixt with Bashfulness; their Pace Graceful, without too much Activeness; Their whole Posture Delightful, with a seeming Carelesness. These are such Mirrors of Modesty, Patterns of Piety, as they would not for a World, transgress the Bounds of Civility. These are Matrons in their Houses, and Models in publick Places.

It was a wild Speech of the Philosopher, to say, that if our Conversation [Page]cou'd be without Women, Angels wou'd come down and dwell among us, but then they must be evil ones; for the Good Angels durst not disallow of Marriage, which God himself ordain'd, and hath stamp'd his Blessing upon. But to pass by such Moth-eaten Philosophers, and come to a Modern Physician of our own.

Dr. Brown in his Rel. Med. It was a most Unmannerly thing of him, whilst he displays his own Religion, to wish that there were a way to Propagate the World, otherwise than by Conjunction with Woman (and Paracelsus, that German Quack, undertakes to teach him that way) whereby he seems to Repine (tho (I understand) he himself Wiv'd a little after) at the Honourable Degree of Marriage,Epistolae Hoelianae. which I hold to be the Prime Link of Humane Society, the chiefest Happiness of Mortals, and wherein Heaven hath a special hand.

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And Sir Kenelm Digby, in his Observations on Religio Medici, (whom Famous Dr. Charleton thus Characterizeth; That Noble Person, who hath built up his Reason to so Transcendent a height of Knowledge, as may seem not much beneath the state of Man in Innocence) Blames the Dr. for his wishing that Men cou'd Procreate, like Trees, without Conjunction, calling it the Foolishest Act of a Wise Man (tho afterward he seems to Excuse himself) I believe (saith that Learned Knight) your Lordship (meaning Edw. Earl of Dorset, who desir'd him to peruse that Book) will scarcely joyn with him in his Wish, that We might Procreate, and beget Children without the help of a Woman, or without any Conjunction or Commerce with that sweet Sex.

Then again, a little after: Besides his Unkindness, or rather Frowardness, to that Tender-hearted Sex, (which must needs take it ill at his [Page]hands) Methinks he sets Marriage at too low a Rate, which is assuredly the Highest and Divinest Link of Human Society; and where he speaks of Cupid and Beauty, it is in such a Phrase, as puts me in mind of the Learned Greek-Reader of Cambridge, Courting his Mistris out of Stevens his The saurus. Thus far that Noble Knight, of that Noble Sex.

But we can produce both Modern and Antient Autority to confute Dr. Brown.

Burton, that Melancholic Wit, after some Discourse of Women, saith, I am not willing to prosecute the Cause against them; therefore take heed you mistake me not; Matronam nullam ego tango. Horace. I Honour the Sex with all Good Men, as I ought to do, and rather than Displease them, I will take this Oath,Mercurius Britannicus Descript. l. f. 95. Me nihil unquam mali Nobilissimo Sexui, vel verbo, vel facto machinaturum. That I will never [Page]contrive any hurt against that Noble Sex, either in World or Deed; And another Author declares himself thus:Ric. Whitlock, in his Magnetick Lady. I am none of those Vulgar reasoning Despifers of that Sex, which we cannot deny to be as habitable a Part of the Microcosm or little World, as any, for Abilities or Vertues, tho not so Populous.

As for Autority of the Antients; the Great Greek Historian tells you plainly,Xenophon. that he thinks, among all God's Ordinances, scarce any one can be found that is more Commendable or Profitable than Wedlock:Musonius, Hierocles, &c. nay, there are other Antient Sages, who declare, that they think it so necessary to a good and convenient way of Living, that the Life of Man without it seems to be maim'd.

The Divine Philosopher will have it,Plato 6. de Leg. that he that marrieth not before he is thirty five years of [Page]Age, shall be forced, or punished, and the Money Consecrated to Juno's Temple, (who was Goddess of Marriage) or applied to Public Use.

Mercurius Trismegistus (which is as much as to say in plain English, the thrice Greatest) a very Antient Philosopher, understanding the Vertues and Perfections of Women, left this Recorded in his Writings to Posterity; That those Men were to be shunned and extremely avoided, that had no Wives; because that from a Woman, as from an abounding Fountain, all Perfection and Goodness flows in a most plentiful manner.

Epictetus, an Eminent Philosopher, adviseth all Men, of what Condition soever, to enter into the Happy Lists of a Married Life: nay, whole Nations (as well as single Persons) have and do Honour their Wives at this day. The Affectionate Sabines call'd their Wives Penates, or Houshold-Gods, for the incomparable Comfort [Page]they conceived in them, and great Benefits deriv'd from them; and that not without Cause: for we read that Tres Filii ab Excubiis, quinque ab omnibus Officiis liberabant; Three Children, among the Romans, free'd the Father from painful Offices, and Five from all Contributions: both Graecians and Romans priviledged Wedded VVomen;Aelian. l. 6. c. 5. and tho the Romans had their Vestals,A. Gellius, l. 2. c. 15. yet after thirty years continuance, the Cruelty of infore'd Chastity was no longer in force.

By the Julian Law Precedence is given to him that hath most Children; and in Florence, at this day, he that hath five Children, immediatly upon the Birth of the fifth is exempted from all Imposts and Subsidies; and here in England likewise, a married Man (out of a tender Respect to his Posterity) is not so soon prest into the Wars, as a Batcheler. Nay Spain, at this present, is more noble then the rest [Page]of the World, by giving the Surname of the maternal Line very frequently to some of the Male Children.

The Civil, Common, and Divine Laws are all very favorable to VVomen.

The Imperial, or Civil Law permits not a VVoman, tho a criminal, to go into the common Gaol.

The common Law, by the courtesie of England, Dalton. if VVoman arrive at any degree of Estate, they never lose it by marrying after more meanly, but still take place according to the State of their first Husband; Nay farther,Instit. Imperat. de Nuptiis. the Law tenders the speedy advancement of Women, quia maturiora sunt vota Mulierum, quam Virorum. VVomen are sooner capable of Conception then Men of Generation, which is the Reason the Law permits Women to marry at the Age of twelve, and Men not till fourteen.

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Brathwait. pa. 257. The harsh and Eremitical conceit of Arminius the Ruler of Carthage, touching Marriage; who being ask'd, when shall a young Man marry? replyed not yet; VVhen an old Man? Not at all; proceeded rather from Disability then Truth or Reason, and therefore not to be regarded: for had it bin Arminius his fortune to have matched with Arminia, he would doubtless have fallen into Admiration of so Sacred a Rite, rather than into distast.

Such Persons therefore, who have their Humor in their Ink-horn, and rail against Marriage; if ever they enter into the State of VVedlock, deserve for their Pains a pair of large and spacious Horns, that may extend from one end of our Metropolis to the other (our mother City, so called in honour of VVomen) and so we leave them to the Admiration of all Mankind, to be laughed at, like Actaeon, for their egregious Folly.

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Mount agu's Accom. Woman. But is it not a strange Custom, and worthy of Reproof, to see Men take all kind of Liberty, without allowing the least? One might think, by their Tyranny, that Marriage was instituted only to make them Gaolers for Women. There is much Ingratitude, as well as Injustice, to exact a Fidelity, which one will not return, when the obligations to it are equal. Women have Wit and Conscience enuf to believe, that revenge would cost them too dear, if they lost their own Virtue to take satisfaction of their Husbands Vitiousness. Octavia did not desist from loving Marc Antony singularly, whilst he made his Amours to Cleopatra, and left a greater Beauty at Rome, to possess a less in Egypt. They that have this Constancy deserve Admiration; but those that have it not, have some colour for their Weakness; Example pleads for them; for they imagin that it is not likely, that a Chrystal should [Page]resist Blows, that might break Diamonds, or Marble.

Virginal Chastity.

DEmocion, the Athenianess, being a Virgin, and understanding that Leosthenes (to whom she had bin solemnly contracted) was slain in the Lemnian War, being impatient to survive him, laid violent hands on her self.

Martia, the unspotted Daughter of Varro, (who is styled Romanorum Doctissimus, the most Learned Man of the once most Learned Nation the Romans) was of such admirable and undefiled Chastity, that she being most Excellent in the Ingenious Art of Painting, did so alienate her Pencil from any thing that might have the least appearance of Dalliance or VVantonness, that she was never known to draw the Face of a Man; and the same is storied of Lala [Page]Sizizena, of equal Excellency both in that Art and Virtue.

Selymus, the grand Seignior, had several stately Ships sent him as Presents, (tho they never were in his Possession) and in the richest of them all, was a noble Cyprian Lady, destinated to the Lust of the Mahumedan Empire; who to prevent so barbarous a Rape, fired certain Barrels of Gun-powder, by the Violence whereof, both the Vessel and the Booty in it was in part burned, in part drowned. A Famous and Heroick Act (saith my Author) inferiour to none of the Roman Dames, so much commended in their Stories, tho more to be commended in a Roman, than a Christian Lady.

Matilda, the Beautiful English Virgin,Lib Dunmow. Stow's Annals. Weaver's Funeral Acts and Monuments. was the Daughter of Robert Fitz-Walter, the most valiant Knight of that Age, being in the year of our Lord 1213. It is recorded there arose a great Discord [Page]between King John and his Barons upon the account of Matilda (for her matchless Beauty surnamed the fair) whom the King caress'd and courted, tho lasciviously; but was so deservedly unsuccessful, that he could neither obtain her own, nor her Father's consent to any Act so sordid and unlawful; whereupon (and for other like Causes) issued War (commonly known by the name of the Barons Wars) throughout the whole Realm: to revenge which Indignity (as King John misjudged it) he exil'd the said Fitzwalter, with others, demolish'd his Castle call'd Baynard, and other his stately Structures; this done, he sent his Messageur d'Amour to renew his old, yet not extinguish'd Amours to Matilda, who treated her with all the Respect and Reverence imaginable; but ineffectually; She being too worthy to be his Whore, tho too worthless to be his Wife, and he most inhumanly and prophanely, quia noluit consentire toxicavit[Page]eam, because she would not expose her pure Body to his impure Embraces, poisoned her with a poached Egg, in the very Nunnery where she fled for Sanctuary, and Preservation of her Chastity against the fiery Assaults of a burning and salacious Prince, and was afterward interr'd in the little Church of Dunmow in Essex.

In the time of Heraclius, the Roman Emperour, there was a certain Maid named Phara, who made a Vow of Chastity; but at length, partly in Obedience to her Father's commands, partly being tired out with Assiduous and unintermitted Importunities, was overpersuaded to a married Life; but withall, rack'd with internal Regret, and overwhelm'd with insupportable Grief, that in an inconsiderable space of Time such an Ocean of Tears fell from the Cataracts of her Eyes, that she wept her self blind.

When the City of Amileia was taken [Page]by the barbarous Huns, a Lady of Honourable Parentage and Noble Descent ('tis pitty that ever the Spunge of Oblivion should have wip'd her Name out of the Records of Time) being taken captive, and finding it decreed by cruel Fate, that Death, or the loss of Chastity must be her bitter Potion, made choice of the former (tho the King of Terrours) rather than the latter; which She thus effected: for by a pious fraud (and so it was, if ever any Deceit merited that Name) she feigned to condescend to the Will and Lust of her intended Ravisher, and at length with Prayers and Tears (two prevalent Arguments, even with the most profligate Barbarians) obtain'd leave of her brutish Keeper, to go and petition the Gods to pardon so foul a Crime, desiring to be conducted to the top of the House; where she no sooner arriv'd, but said, with a charming look and an undaunted Resolution, Villain, if [Page]thou wilt enjoy me, follow me, and immediately precipitated her self, and was broken to pieces with the fall, preferring the loss of her Life before that of her Chastity.

Baldraca, a Maid both young and beautiful (two charming Qualifications) tho of very poor and mean Parentage, and too too cruelly harass'd by Penury and Want; yet could not Otho, one of the twelve Roman Caesars, subdue her inexpugnable Chastity with all the Batteries of Bribery, or alliciating and fascinating Temptations of Power and Grandeur; resolving to live Chastly in a homely Rural Hovel, rather than dissolutely in a Princely Palace, or Imperial Apartment.

Lucia, a fair Virgin of Syracuse in Sicily, adorn'd with inward and outward perfections, both of Body and Mind, her very Eyes cast such a sparkling and irresistable Lustre, that she inflamed the Syracusan Tyrant, Dionysius, [Page]insomuch that he was captivated with their Beauty, even to the highest dotage, and used all possible means fairly (if possible) to obtain her, and she on the contrary, to frustrate his wanton Desires; but at length he resolv'd to conquer by Force, since he could not by Courship, and acquainted her therewith, who inveighing against her fad Fate, and the occasion thereof, her Eyes, pluck'd them out, and presented them to the Tyrant; saying, Take my Eyes, which thou so much admirest, and satisfie thy exorbitant Appetite and Desire; by which, more than manly Action, she secur'd her Chastity.

Sextus Marius, the Roman, had a Beautiful Daughter, who so moved Tiberius the Emperour, that his Thoughts were solely taken up with her Matchless Features; which Amorous Intrigue, as soon as it reach'd her Father's Ear, he sent her into the Countrey, to remove that admir'd Object [Page]from him, and to try if her absence might cure the Lascivious Distemper that he labour'd under; but he left nothing unatrempted which Love instructs Men with, in such cases, to gratifie his Libidinous and Unlawful Passion; so that all means proving ineffectual, he, at last, had recourse to Base and sordid Practises, beneath an Emperour, or Man, and caused an Accusation to be brought against her, (by foul and damnable Subornation) of Incest with her own Father. She perceiving there was no possibility of escaping the Tyrant's hands, accosts her Father with this Resolute Language; Sir, said she, let him not dispose of us both to his Will, and leave an indeleble Stain upon our Names and Posterity, but rather let us Dy honourably. Her Father, astonish'd and asham'd to be moved to so Heroic an Action by his Daughter, kill'd himself first, and she did the like after him.

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Brathwait, p. 329. A Religious Votaress, whose chaste Bosom was a Sacred Recluse, Dedicated to Goodness, upon the Rencounter of a Lascivious Lover, return'd this Modest Answer; Sir, I Honour you so much, that I have chosen rather to suffer, than by my Tyrannous Beauty to make you a Prisoner. Whereupon she discovered her Face, in Complexion much alter'd by some Impostur'd Colours, that she caused to be laid upon it: Upon the sight thereof, he solemnly vow'd to Relinquish his Suit, imagining that she had poison'd her Face to wean him from his Impure Affection; which she had no sooner said, but running to a Spring near adjoyning, to wash it off; See, continued she, I am the same I was, but you are much better, for now you are brought to see your Error, in being so much Taken with a Skin-deep Beauty, which only consists in Dye and Colour.

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I have heard of a Noble Lady in my time,Brathwait' p. 339. (saith the same Author) whose Descent and Desert equally proclame her Worth, so tender of the Esteem of her Honour, that she held it scarce safe to receive any Letter from a Great Personage, whose Reputation was touched by Rumor; a good way to preserve her Honour impregnable, and to raise it above the reach of Calumny.

This might be illustrated by several Instances; and first, those Locrian Virgins deserve Eternal Memory, it being the Custom of Locris, their Native Countrey, to send the Virgins to Troy, which Practice continued for the space of a thousand years, yet it was never heard, by any Authentick History, that any of those Maids were ever Devirginated; a number of years almost as Prodigious as their not to be Exampled Chastity.

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Who can likewise pass over in Silence those seven Milesian Virgins, who, at such time as the Conquering Gauls Raged and Raved every where, Harrasing all Places they came to, and Ravishing all Females they met with, (subjecting all to Fire and Faggot) Deprived themselves of Life, rather than to be deprived by Hostile Force of their Honour.

But to instance in this for all (for it would be too Voluminous, I cannot say Tedious, to Enumerate Particulars.An Island in Aegean Sea, between Lesbos and Samos.) The Island of Chios; now Cio, 'tis reported by Incontrovertible Tradition, that the Laws of Honour and Chastity were by the Ladies of that Countrey preserved inviolably for the space of seven hundred years complete.

Pliny and Vaberius Maximus, lib. 8. Tutia, a Vestal Virgin, prov'd her Chastity by the old, miraculous way of carrying Water in a Sieve, (a Trial among [Page]the Romans, (tho a most unreasonable one) whereby she clear'd her self from the horrid Accusation of Incest.

The Lady Ebbe, Speed's Chronicle. with her chaste Nuns, to avoid the Savage and filthy Pollution of the Barbarians, Disfigur'd themselves, by cutting off their Noses and upper Lips, lest the Bain of their Beauty should prove the Bain of their Honour and Honesty.

If it should be objected, that Anaxarete was Cruel in seeing Iphis hang himself in Despair, at her own door, because he could not obtain her Love; To this Mr. Mountague answers very pertinently and pithily, Accomp. Wom. p. 101. The Refusal was Just, because the Demand was not so; 'Twas an Offender that did Injustice on himself for his Temerity. Worthy Women value less the Ruin of Importunate Men, than of their own Honour; and it were to be Ill-advis'd to be [Page]Cruel to themselves, to be so unfittingly Pitiful to Insolence or Detraction.

Of Conjugal Constancy.

Brathwait, p. 329. Valerius Maximus reconeth the loss of Aemilia, Wife of Africanus Senior, beyond a Parallel in any of the other Sex, for the Conquest of her Jealousie (the most Tyrannical Passion in Man or Woman) conniving at her Husband's Entertainment of her unappointed Official or Maid; and all (saith he) Ne Domitoremorbis Impudicitiae reum ageret, that she might not stain her Husband's Triumphs with the imputation of Incontinency; an Action, wherein, not only she, but other Women, have far outstript all Men, saith Cornelius Agrippa, (the Female's professed Champion) as he instanceth in Sarah, Leah, Rachel, &c.

Alceste, Daughter of Peliast, King of Thessaly, seeing her Husband grievously [Page]distemper'd, and hearing from the Oracle of Apollo, that it was not in the Power of Drugs, or Art of Physick to recover him, unless some of his nearest Relations did dye to save him; and when all his Friends and Followers, nay his very Parents, Etsi decrepiti, tho decrepit, with one Foot already in the Grave, refused, through a servile Fear; she undauntedly with a brave and generous Courage, tho in the prime of her Blooming years, sacrificed her self, for which noble Act, she hath been highly celebrated by the Greek and Latin Poets, particularly by Euripides.

Priscana, an affectionate and virtuous Wife, knowing that her Husband was afflicted with a dangerous and incurable Maladie, taking pitty of him for the insufferable pains, that she was sensible he endured, with great constancy and a generons Soul advised him to put a period to his Grief by the only infallible Remedy, Death; [Page]promising to accompany him therein; whereunto her Husband consenting, went to the Summet of a high Rock, and there lovingly enfolded in each others Arms, they precipitated themselves together in the Sea; whose Praise a French Sarazinus, l. 3. Poet sings thus sweetly; which I have here transcribed at large for the excellency thereof; and the satisfaction of those Ladies that are expert in that Language.

Priscana aima mieux son Mari; quae Soy Mesme;

Car pour finir son Malelle advanza le sien;

Son Amour fut Extreme en un Peril Extreme;

Il faut Aimer du tout, on n' Aimer die tout rien:

Voyant mourant en luy, & son Coeur & son Ame,

Elle n'eust pas le coeur de survivre a son coeur:

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Le Mari, eut de l'heur en une telle Femme,

Mais en un tel Mari la Femme eut du malheur:

Comme ils furent conjoints es Actes de la Joye,

Ils le furent aussi es Actes de l'Ennuy;

Le chemin fut egal, mais diverse la voye,

Son Mari vit par Elle, Elle mourut pour Luy.

Camma, the Wife of Sinaltus (of whom 'twas said 'tis a great difficulty to decide, whether she was most indetted to Art, or Nature) whose Affection to her Husband was admirable: a famous Lord (Sinorix by name) highly descended, great in Means and mighty in Authority, caress'd and courted her with Persuasions, Tears, Prayers, and all Imaginable Artifice, offering her his Service, Life, Power, Wealth and all whatsoever he was [Page]Master of; but these Sollicitations and Proffers, with the lustre of his Quality, not having force enuf to shake the Resolution of this Lady, he determins to murder her Husband, thinking him to be the cause (whilst living) that all his Hopes were frustrated, which he effects accordingly; and after this Cruelty so perpetrated, he acquaints her Friends with his earnest and violent Desires to marry her, who were very willing to be allied to a Person of that Nobility and Fortune, and overpersuaded her to embrace so advantageous an offer; Camma seems pleased with the Motion, and consents, the better to revenge her Husbands Death; The wedding day being appointed, and nothing but the Ceremony of Marriage wanting, Camma, with a smiling Countenance, takes Sinorix by the hand, and they both prostrated themselves at the Altar of Diana; and after she had poured, in honour of the Godess, a [Page]Cup full of poisoned Hydromel, drank the one half to him, and gave him the reft, who pledg'd her very joyfully, not imagining in the least, there was Death in the Cup; she seeing her Design take effect, cast her self down witn Reverence before the Image of Diana, to whom she rendred Thanks, and beg'd Pardon in this short Ejaculation: Great Goddess! thou knowest with what Constraint and purpose I consented to the Marriage of this Murderer; If Grief could kill, as often as it is extreme, I had bin long since in the Elysian Fields, the place of Bliss and Happiness for all departed Souls; but I refused not to continue here for an opportune time to take a full revenge on this perfidious Wretch, whom here thou seest, and yet believes that I can love him, tho he hath rob'd me of my dearest Sinaltus: then turning to languishing Sinorix, said, Thou barbarous Villain! consider with thy self and Confess what right I have to sacrifice thy Life[Page]to that which thou hast taken from my beloved Husband; and have only deferr'd my own end to give Posterity a more remarkable Testimony of my Love and thy Cruetly: Camma was so happy as to see Sinorix dye first, tho he drank last; and the Gods gave her this satisfaction for her Loyalty, who ended her Life joyfully, calling upon Sinaltus to show him the Revenge she had taken of his Death, and to accompany her in the Passage to the other World. Can there be a more Noble and Resolute Example of Constancy given to the World by Man, than this Heroic Action? And was not he a Cynic, who maintain'd, that among the whole Female Sex there could not be found one Woman Constant? but this does too apparently confute that Groundless and Erroneous Assertion.

Val. Max. l. 4. c. 6. Portia, the Wife of Brutus, and Daughter of Cato, hearing that her Husband was vanquished in [Page]the Battel at Philippi, and slain; she fear'd not by her Womanish Courage to imitate, if not Exceed her Father's Resolution in his Death; for when all Weapons and Instruments of Death were strictly kept from her, she expir'd by swallowing hot, burning Coals; herein only they differ, that he by a common, she by an Unheard of Death was extinguished.

Lucretia, Daughter of Tricipitinus, Praefect of Rome, and Wife to Tarquinius Collatinus; Sextus Tarquinius was Enamour'd and Captivated by her admirable Beauty; but he, tho the Son of a King, not prevailing by Courtship, resolved to Force her; and accordingly, having found an opportunity, violently rush'd into her Bed-chamber with his Sword drawn, (and a Look more terrible than the Sword, nay, Death it self) Resolving not only to kill her, if she did not yield to his Embraces, but after he had Murdered her, to lay the dead [Page]Body of a Slave in her Arms; to the end those that should find her in that posture, might think her slain as an Adulteress: She, terrified with these Menaces, accompanied with Furious and wild Looks, and trembling like a Tender Lamb, that's newly yean'd upon a Cake of Ice, he Bruitishly Ravished her; but in the Morning, she sent for her Father, Husband, and the rest of her Friends, and breaking forth into a Deluge of Tears, acquainted them with the Inhuman Rape of the Barbarous Tyrant; and immediately, pulling out a Knife, (the fatal Instrument which she had procur'd for that purpose) stab'd her self. Her Relations hereupon make a publick Discovery of the Hellish Fact to the People, who forthwith took up Arms, drove that Family out of Rome, and Banished, or rather Extirpated, both their King and Kingship.

Stapleton's Juvenal. T. Collatinus is said to have Engraven this Inscription upon [Page]his Wife's Monument, yet extant at Rome, in the Bishop of Viterbo's Palace. Collatinus Tarquinius dulciffimae Conjugi; & Ineomparabili Pudicitiae Decori, Mulierum Gloriae, vixit Annis 32, Mensibus 2, diebus 6. proh dolor! quae fuit charissima.

Sophronia, a Roman Lady, seeing that she could by no means possible avoid the Importunate and Lascivious Suit of Decius, for the Preservation of her Chastity, rather than subscribe to his Courtship, by the Consent of her own Husband, to whom she communicated his intended Lascivious Amours, gave her Soul a Pass-port into the Elysian shades by the Point of a Sword.

Sulpitia, Pliny, l. 4. being strictly kept up, and circumspectly watched by her Mother Julia, for fear she should follow her Husband Lentulus Crustellio, then banished by the Triumvirat, and confin'd to Sicily. She, notwithstanding the Watchful Eye [Page]of her Parent, put on the Apparel of a Servant, attended only with two Hand-maids, and as many Men-servants, privately pass'd through their Guards and Watches, and by secret Flight came incognita to the Place whither he was Proscribed; leaving all the Pleasures and Delicacies of Rome, to participate with the Miseries of her Exil'd Husband.

Whitlock's Magnetick Lad. p. 327 Hipsicratea presents her self next, a rare Example of Matrimonial Association, in Adverse as well as Prosperous Fortune; Trooping with her Husband Mithridates (King of Pontus) in Man's Apparel, Ruffling her Incomparable Beauty with hardships of Weather, Exposing her Tenderness, nay Life, to such Perils as might daunt, even Masculine Courage;Id. p. 328. a Comfort (saith my Author) to her Husband, when expell'd his Kingdom; Cum Domo enim, & Penatibus vagari se credidit, Ʋxore simul exulante, thinking [Page]himself at home and in his own Territories, as long as she sweetned his Exile by her sweet Society: and, as another observes,Valer. Max. l. 4. c. 6. de Amor. Conj. she assisted him in all Labours and Hazards of the Warin a Masculine Habit, departing with the chief Ornament of her Beauty; Tonsis enim capillis, Equo se & Armis assuefecit, quo facilius Laboribus & Periculis ejus interesset. She shaved her Hair, and accustomed her self to Arms and Riding, that she might share with him the better in his Labours and Dangers: and afterward, in his Flight from Pompey, surnamed the Great, accompanied him in all his Misfortunes, with a Mind and Body equally unwearied. She is solemnly Registred by this Grave Author, as a Noble Precedent of Matrimonial Loyalty, and Conjugal Virtue, such as might raise a mean Person to the Quality of a Queen, but a Queen to the State and Honour of a Deess.

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Penelope, the Wife of Ʋlysses, of whom one says,

Penelope for spending chast her days,

As worthy as Ulysses was of Praise.

Brathw. p. 328, 329.

A daily Siege she suffered, and in her Conquest equal was she to those Victorious Peers of Greece, who made Troy their Triumph; Estimation was her highest Prize; Suitors she got, and those many, yet among them her dear Ʋlysses was never forgot, and Absence had not Estranged her Affection: Youthful Comforts could not move in her Thoughts the least Distraction, neither could Opportunity induce her to give way to any Light Action. Well might Greece then Esteem her Penelope of more Lasting Fame than any Pyramid that ever she erected; her Unblemish'd Reputation was of far purer Materials than any Ivory Statue; nor was Rome less beholding to her Lucretia, who sought Honor [Page]at so high a rate, that she held Death too light to redeem it.

Tho force frights Foes, and Furies gaz'd upon her;

These were no Wounds, but Wonders to her Honour.

The presence of a Prince, no less Amorous than Victorious, could not win her, tho with him, Price, Prayers and Power did joyntly woe her. Well deserved two such modest Matrons the choicest Embraces of two such Heroick Champions, as might equal their constant Loves with the tender of their dearest Lives.

Claudia, the Daughter of Claudius Apollinaris, and Wife of Statius Papinius, the Neapolitan, was so chast and modest that she preserved her conjugal Love and Fidelity unblemished and undefil'd in the absence of her Husband for twenty years complete; a second (and Modern) Penelope.

Olympias, Wife of Philip of Macedon, and Mother to Alexander the Great [...] being puff'd up with his [Page]Success and Victories, fondly caused himself to be call'd the Son of Jupiter Hammon, wrote to his Mother in this manner; King Alexander, the Son of Jupiter Hammon, to his Mother Olympias sends health; to whom with great Prudence and Modesty she Rescrib'd; Dear Son, as you love me, instead of doing me Honour, proclame not my Dishonour, neither accuse me before jealous Juno; besides it is a great aspersion you cast upon me, to make me a Strumpet, tho to Jupiter himself; A great Moderation in a Woman, who for no swelling Titles, or vain Ostentation, would be won to lose the Honour of being call'd a chast and loyal Wife; a pretty droling check to the vain Glory of her Aspiring and Ambitious Son.

The noble Lady Armenia, being solemnly invited to the wedding of King Cyrus, went thither with her Husband, in the Evening, to be a witness to the complete Solemnization of those Royal Rites; but being return'd, [Page]her Husband ak'd her how she lik'd the Bridegroom? whether he was not an amiable and comly Prince? To whom she gave this Answer; Indeed Sir, I know not; for all the while I was at that Solemnity, I fix'd my Eye upon no Person in the Company, but your self.

Hiero being in company with an inveterat Enemy, who could find no means to fasten an Affront upon him at last reproached him with a stinking Breath; at which, being not a little disgusted, he went home in a Fury, and blamed his Wife for not acquainting him therewith; that so by some Artificial helps he might have cur'd or abated that same Noisomness; but was soon appeased with her Answer, when she made him this modest Reply; I thought all Men had the like Savor.

Biblia, a fair Lady,Erasmus, lib. 8. Apophtheg. Wife of Duellius, was so chast, that she never touch'd the Lips of any Man, but her Husband, and therefore thought all Men, like [Page]him, to have a noisom stinking Breath.

Bona Dea, a Woman so called in Rome, who was so much ravished with the Society of her Husband, and so averse to all other, that she never saw any other Man all her lifetime, which was the Reason the Women Sacrificed to her in the Night, as a chast and pure Goddess. Caja Caecilia, (alias Tanaquil) the Wife of Caius Tarquinius, was so chast and good, that those who design'd to enter into the Bands of Matrimony, used frequently to repeat her name for good luck sake, as they superstitiously conceiv'd; her constant Motto was, Ʋbi tu Caja, ibi ego, Caja.

It was an excellent and witty Answer of the Lacedaemonian Wives, who being wantonly courted, made this Reply; Certainly, we should give way to your Request, but this you sue for is not in our Power to grant, and no wise man will request impossibilities: for when we were Maids, we were at the Disposal of our [Page]Parents, and now, being Wives, of our Husbands: an innocent and unanswerable Dilemma.

I have lately seen a Discourse (saith theHayward of Women Author) intituled a true Narrative of Rathean Herpine; who (about the time that Spinola, the Bavarian, first entred the Palatinate) finding her Husband, Christopher (Thaeon by name) Apoplex'd in all his Limbs and Members, with an Invincible Courage, and unparallel'd Affection, at several Journeys, bore him on her Back, the space of one thousand three hundred English Miles to a Bath, for his Recovery. Let any of those Female Criticks produce me a parallel to this Story in any of their own Sex.

Eleanor, Howel's Survey of London. the Daughter of Ferdinand, King of Castile, was given in Marriage to Edward the first, King of England, and accompanied him into the holy Land; who, when he was at Ptolemais, [Page]happened to be dangerously wounded by Anzazin, with the Assassin's invenom'd Knife, which could not be cur'd by Physicians; being given over by them, his Wife betook her self to a strange and unheard of Cure; day by day, she lick'd the Wound with her Tongue, and suck'd out the Venemous Humors, till the Wound was cauteris'd and heal'd; Whereupon a Learned Man breaks out into this Exclamation.Rodericus Toletanus, li. 1. Quid igitur hujus Mulieris side rarius audiri? Quid Mirabilius essepotest? &c. What greater fidelity than this Womans? what more wonderful thing can be;Fuller's Holy War. so soverain a Medicine is a Womans Tongue, anointed with the Virtue of loving Affection. Upon her return from the Holy Land, she died at Hardeby, a Town near Lincoln, and King Edward, in recompence of her conjugal Love, and Memory of so dear a Wife, at every place where [Page]her Corps rested, in her removal thence, he erected a rich Cross of stone, with the Queen's Image and Arms; as at Grantham, Woborn, Northamton, Stony-Stratford, Dunstable, St. Albans, Waltham, West-Cheap, and Charing-Cross, from whence she was carried to Westminister, and there interr'd with great State, Pomp and Solemnity.

These are Examples of Single Women, we will add and conclude with those of a whole Town, Guelph in Wittenberg by name, which when Conrade the Third Emperour besieged, and could not by any means be dissuaded from Sacking the Town, and putting all the Inhabitants to the Sword; at last, by the Importunity of the Women, who rushed out of the Town, and cast themselves at his Feet, he granted their Politick and Pious Request, and Published a Diploma, that they should depart the Town without the least Molestation or Disturbance, and carry so much [Page]with them as they could bear, and no more, who all unanimously agreeing, left all their Portable Riches and Treasure, and the Countess carried her Husband Guelph on her back, and the rest their Husbands, after her Example: At the sight of so great Conjugal Love and Affection, and this witty Stratagem, the Emperour conceived so great Pleasure and Delight, that bursting into Tears of Joy, (his Courage could not prevent his Compassion in so eminent a Case) he did not only divest himself of his intended Fierceness and Fury, but spared the Town, pardoned Guelph and his Adherents, and entred into a firm League of Friendship with them for the future; nay farther, the bare Narration of this Story (as Bodin, an excellent Historian reports) Recovered Lorenzo de Medici of a Dangerous Distemper which had baffled all the Art of Physick before, and was thereby restor'd to his former Health, without any Medicinal Applications.

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Vidual Continency.

AN Extraordinary and rare Example of Vidual Continency was Artemisia, Queen of Caria, who living Chast ever after the Death of her Husband Mausolus, got all his Ashes in an Urn, of which she took a Dram every morning in some liquid Vehicle next her Heart, saying, That her Body was the fittest place to be a Sepulchre for her dearest Consort; notwithstanding, that she had erected another outward Tomb for him at Halicarnasseus, which continues to this day, for its Stateliness one of the Wonders of the World; thus she continued this Dose every Morning, till it was all drunk off, but being wasted with continual Lamentations and Grief, dwindled away, till at last she died of a Consumption: nay, at this day, in several Parts of the Oriental World, such is the Rare Love [Page]of Wives to their Deceased Husbands, that they throw themselves alive into the Funeral Pile, tho in the Flower of their years, to accompany their Bodies (as they conceit) into the other World.

St. Jerom against Jcvinian. It is reported by an Holy Father, that when Cato's Daughter's Daughter had Mourned four Weeks for her Husband, a certain Matron coming to comfort, and dissuade her from Excessive Grief; asked her at last how long she intended to mourn? She made her this Reply, (so great was her Affection to her Husband) That she would make an end of Mourning, when she made an end of Living.

Zenobia, Queen of Armenia, seeing her Husband defeated in a Battel, and not being able to follow him, being big with Child, begg'd of him very earnestly to kill her, that she might not fall into the Rude and unmerciful hands of the Enemies; which he [Page]thinking to do, wounded her with with his Sword; but being taken, and carefully look'd after, recover'd her Health; and Tiridates, who vanquished her Husband, Married her (which she could not oppose, being at the Disposal and Mercy of her Enemy) for the great Affection he found in her to her Consort; but tho her Condition was the same, and she was still a Queen, yet she liv'd a Melancholic and Solitary Life; and being ask'd by some of her Ladies of Honour, why she did not adorn her self suitable to her Degree, and appear with Grandeur and Splendor at Publick Interviews and Solemnities, as other Women did; She made this Answer; It pleaseth me, that I have for my Ornament the Virtue of my Deceased Husband.

Next, give me leave to acquaint you with a Story of Clara Cervanda, who for Conjugal Chastity, and Vidual [Page]Continency, I am persuaded History has no Parallel.

This Clara Cervanda was the Wife of Bernard Valdaura, related by an Eminent Author,Ludovicus Vives, lib. 2. de Christ. Foemin. who was very well acquainted with her; This Excellent Woman was a Native of the City of Bruges in Flanders, and Married with Valdaura, then about forty years of Age; and the first night he Bedded her, his Legs were swell'd with Linnen Rolls, (a sign of an unsound and Diseas'd Husband) yet (to be short) she and her Mother attended so diligently on him for six weeks together,See the Story at large in D. Hackwel's Apology, &c. that they never put off their Clothes but only to shift them, never went into Bed, nor slept above an hour or two in a Night, and that in their Apparel; the ground of this was the French Disease, and she notwithstanding did Recover him for a while; insomuch as some Persons [Page]said, that God had decreed to take away Valdaura, but his Wife was obstinately resolv'd not to let him depart out of her hands; and tho his Breath through that corrupt and nauseous Distemper, was very unsavoury, yet she was offended with Vives for saying so; nay farther, she sold all her Rings, Jewels, and Plate, to maintain him in his Sickness, had several Children by him, and when he died, tho so loathsomly diseas'd, her Sorrow was excessive; and tho she was not in years, yet she vowed never to marry again, because she question'd whether she should ever meet with so Loving a Husband as her dearly beloved Bernard Valdaura.

What singular Mirrors of Vidual Continency and Matron-like Modesty were Cornelia, Vetruria, Livia, and the most excellent Widow Salvina, to whom St. Jerom directed many sweet and comfortable Epistles? Brathwait p. 340, 341.

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The Government, Politie, Valor, and Courage of Women.

THE Abilities and Faculties of the Soul appear in Civil and Ecclesiastical Affairs, in Matters of Government and Religion; in neither of these are we destitute of Examples of able Women, and for State-Affairs and Government our late Age hath given us a Queen that former Kings have scarcely equal'd; and in the Venetian Story 'tis recorded, that certain Matrons of that City were sent by Commission in quality of Ambassadours; and many times the Voices of Great Men in the greatest of Civil or Ecclesiastical Assemblies, have bin in the Power and Disposition of Women; Hence it is,Dr. Donne. that in the Elder times we find as many Epistles of the Bishops of Rome (when they stood in need of Court-Assistance) [Page]to the Emperours Wives, Mothers, Sisters, and Women of other Interests in the Emperours Favour and Affection, as to the Emperours themselves.

It is an Historical Observation,Bodin de Republ. l. 6. c. 4. that at one time the Crown fell to the Lot of Women, and those all of one Name, viz. Mary: it was so with us in England and Scotland; it was so in Denmark and Hungary too, all four Maries; and indeed Mary is the Name of Woman in general; for when Adam saith of Eve, She shall be called Woman, in the Arabick Translation it is, She shall be called Mary; and in pure Hebrew it signifies Exaltation.

Hormisda was a Great and Mighty Man among the Persians, and one of most Noble Extract: one of that Name among them,Sozimus & Marcellinus. as several Authors commemorate, being confined to a certain Mountain, was there Fettered, and kept by [Page]a strict Guard of Persians, who, against the Law of that Kingdom, purposed to invest his younger Brother in the State Imperial; but it happened, during his Confinement, that his Wife (the Remembrance of whose Name 'tis great pity that Time hath abolished, and not left it to Posterity) thus contriv'd and procur'd his Enlargement; She sent him a Fish, as a Present, of an extraordinary Bigness, and in the Belly conveyed an Iron File, and some other Engines fit for his purpose, committing it to the Care and Charge of one of her most Faithful Eunuchs; desiring her Husband, by his Mouth, not to have the Fish cut up in the presence of any Persons whatsoever, only to make an Happy Use of such things as he should find-inclosed therein. To his Keepers (the better to hide the Stratagem) she sent Camels laden with several Meats and Wines. Hormisda soon apprehending the Plot, gave it a bold and resolute [Page]Performance; for having first Filed off his Irons, he changed Habit with his Eunuch, and taking advantage of their Feasting and Carouzing, passed safely through them all; and by the Contrivance and Politie of his Wife, came at length to the possession of his undoubted Right which his younger Brother had usurped.

Cyrus, having alienated the Persians from King Astyages, was overcome in Battel, his Souldiers flying toward the City for Refuge; insomuch that the Enemy was ready to enter with them; but the Women perceiving it, issued out of the Gates, holding up their Cloaths as high as their Breasts, met them running, and reproved them, saying, O ye Cowards, and Basest of Men, whither flye you? Have you any hopes to hide your selves in these places from whence you came? This Object cast such a shameful blush upon them, that returning, and renewing the Battel smartly, Defeated the Conquerours, [Page]and they obtain'd a glorious Victory: in memory of which Action, Cyrus made a Law, that what Persian King soever should approach that City, at his Entry thereof should bestow on every woman there a piece of Gold.

The renowned Matron, commonly called Arria Mater, (because she had a Daughter of the same Name) understanding that Poetus, her Husband was condemned to dye, and willing that he should expire with his own hand, rather than by the stroke of a common hang-Man; persuaded him to a Roman Resolution; but finding him somewhat terrified at the Approach of his Death; she snatch'd up a Sword, wherewith she transpierced her self; and then with an undaunted Courage, pluck'd it off her Bosom, and presented it to her Husband, with these few and last Words, Poete, non dolet, behold, Poetus, it hath done me no harm, and so fell down dead at his [Page]Feet. In whose Commendation the witty * Epigramatist hath made an Epigram,Martial. li. 1. whereby he Celebrates her matchless Resolution to all succeeding Times.

'Tis reported of Valasca, Queen of the Bohemians, who for her Courage obtain'd the Surname of Bold, that having (by Reason of the roughness and insolence of Men which they lived under in the time of Primislaus) made a Conjuration with those of her own Sex, to take away all the usurped Jurisdiction and Prerogative of Men; and instructed them in military Discipline, levied a War, met with their Husbands, engaged them, and totally routed them, by which means they obtained the Soverain Power (as the Amazons had done before them) and for many years managed all Affairs of State,Celebrated by Raphael Volateranus, li. 7. Geograph. offensive and defensive, without the Advice or Council of any Men whatsoever.

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Zenobia, Queen of the Palinyrians, after the Death of her Husband Odenatus, took upon her the Imperial Regency; and among other Warlike Actions, made the Kingdom of Syria Tributary to her; nor wanted she Courage to take up Arms against Aurelianus, the Roman Emperour, but had the misfortune to be overcome, and led captive in Triumph to Rome; but when it was objected to Caesar by some of his Friends (who certainly was a Friend likewise to that Sex) as a Dishonour and Reproach to Triumph over a Woman; he answer'd, it was no Disgrace at all, being over such a Woman, as excell'd most Men in Masculine Virtue: of whom Pontanus makes honorable mention,

Qualis & Aethiopum quondam sitientibus arvis

In Fulvum Regina Gregem, &c.

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Artemisia Queen of Caria, after the Death of her Husband, was admired all over Greece, who, not only in a Naval Expedition overcame the invading Rhodians; but pursued them, even to their own Coast, and took possession of the Island, amidst whose Ruins she caused her own Glorious Statue to be erected; of Herodotus. whom the Greek Historian saith farther; I cannot sufficiently admire at this Martial Queen, who unintreated, or uncompell'd, followed the Expedition of Xerxes against Greece, out of her own Courage and Excellency of Spirit, in which War she furnished five Ships at her own Charge, in the great Sea-Fight, near Salamine; to behold which Battel Xerxes had retired, and stood but as a Spectator: and Justin saith, lib. 2. there was to be seen in Xerxes Womanish Fear, and in Artemisia Male Audacity; for she demeaned her self to the Consternation of all Men; of whose Vessels the King [Page]taking special notice (not knowing to whom they belonged) nor in whose management they then were; one spake to the King and said; Great Lord, behold you not how bravely the Queen Artemisia bears her self this day? the King could not at first believe, that such Resolution could be in that Sex; but at length (notwithstanding her brave Service) he perceiv'd his Navy put to flight, said sighing; My Men this day have shewed themselves Women, and there is but one Woman among them, and She hath shewed her self a Man.

When the Sabines demanded Roman Women in Marriage, with their Swords in their hands to revenge a Refusal, the wise Senate was puzled for an Answer in such a case, where a denial would beget a certain War, or a Grant Hazard their State, because their Alliance was but a Color to make themselves Masters of Rome. Tutola, being very young, presented [Page]her self with her Advice (which at first surprized them, but afterward succeeded to the Glory of the Romans and shame of the Strangers) and after she perceiv'd a great Irresolution in the Discourse of so many old Senators, whom Experience should have furnished with good Council; proposed this, that they would agree to their demands and dress up their Maids like Brides, and so carry them to the Sabines, who preferred their Pleasure before their Designs of making War; these Slaves, seeing their pretended Husbands in a sound sleep, subtilly stole away their Armor, and advertised the Roman Soldiers thereof, by a lighted Torch, who came upon them, and carried away a Victory, wherein Fortune had no part. One cannot praise enuf the Courage,Montague's Accompl. Women p. 57. 58. Conduct, and Affection of Tutola, who found an expedient for the Common-Wealth, when the whole Senate and Nation could find [Page]nothing, but Fear and Apprehension.

The same Author saith farther, p. 324, 325. As for Fortitude, which the Male Bragadochios think intail'd on the Breeches, the Women of Argos will soon confute that vain Conceit; who, upon the instigation of a Valiant She-Wit and Poetess, Telesilla by name, took up Arms, maintain'd the Walls and repell'd the Enemy with great loss. Was not here both Mercury and Mars, Wit, Valour, Poetry and Fortitude, and all in long Coats? And it is observable what Solemnity they kept in Memory of this valiant Enterprise, namely the Hybristica sacra, in plain English, their upbraiding Festivals, wherein the Women wore the Breeches, and the Men their Wives Apparel.

What Resolution did the French Ladies show at the Siege of Beauvais (which was part of the Glory of the Victory) Anno 1472.Grimston's History of Lewis the 11th. When they presented [Page]themselves valiantly, and more than Man-like upon the Walls, casting Wild-fire, Stones, scalding Oyl, and Water upon the Enemies, and so Repulsed Charles Duke of Burgundy with his Forces: nay, there was to be seen in the Jacobins Church at Beauvais, an Ensign, which a Woman, Joan Foucquet by name, wrested out of an Ensign-bearers hands, who had gain'd the top of the Walls. This demonstrates, that Virtue makes no distinction of Sexes, and that there are Women to be found who may teach Men both to Live and Dye.

In Plato's Commonwealth Women are call'd to Politick and Military Charges, and Antisthenes made no difference between Masculine and Feminine Vertue. Nay, the Ladies of Aquileia depriv'd themselves of their only Ornament,A Town in Italy. their Hair, and gave it to be us'd in an Exigency, for Bow-strings, against the Emperour Maximinus; and the Roman [Page]and Marcellian Dames did the same.

Cyrus, King of Persia, (whom the Greek Historian makes the Pattern of all Monarchs) relied upon the Prudent Advice of his Wife Aspasia, Xenophon. yet after he had conquer'd the Kingdom of the Medes, and all Asia, having Reign'd happily the space of nine years, waged War against Thomyris Queen of Scythia, lost 100000 Men in two Battels, and at last was overthrown, and taken Prisoner by the Queen her self, and put to death, in Revenge of her Son Spargapices, whom he had slain in Battel; whereupon the French Poet sings thus;Roncard.

Les Femmes ont passe les Hommes de leur Age,

En Puissance, en Conseil, en Prudence en Courage;

Monstrans a leur Sujects de parole & fait

La Vertu de leur Sexe, Invincible & Parfait.

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Amalaunta, the Learned and Heroic Queen of the Ostrongoths, and Daughter to Theodoric, reduced the State of the Goths to a good Condition, Reformed the Disorders and Corruption that her Father introduced, and left among them, expell'd the Germans and Burgundians out of Italy, and Reigned very Fortunately several Years.

Penthisilea, Queen of the Amazons, succeeded Orythia, she was present in the Trojan War, and took their part against the Grecks; and as Justin gives her Testimony, Inter fortissimos Viros magna ejus Virtutis Documenta extitere. She is no where mention'd, but with the Preface of Honour and Vertue, and is always advanced in the Head of the worthiest Women. Diodorus Siculus, Hist. 1.2. makes her the Daughter of Mars; she was Renowned in her Death likewise, to have it by the hand of Achilles, [Page]of which the Poet Propertius, 1.3. Eleg. 10. sings this Triumph;

Aurea cui postquam nudavit cassida frontem,

Vicit Victorem candida Forma Virum.

Celebrated by Daniel in his History, &c. Boadicia, or Voadicia, by some call'd Bunduica and Bunduca, who, since she was born at home, we will first honor her with a Homebred Testimony, from the Grave and Diligent Spencer, in his Ruines of Time,

—Bunduca Britones,

Bunduca, the Victorious Conqueress.

That lifting up her brave Heroic Thought

'Bove Womens Weakness, with the Romans fought;

Fought, and in Field against them thrice prevail'd, &c.

This Amazonian Queen was the Widdow of Prasutagus, King of the [Page] Iceni (the antient Inhabitants of Cambridge, Suffolk, Norfolk and Huntingtonshire) a Great and Rich Prince; who, at his Death, left Nero his Heir and his two Daughters; hoping thereby to free his House from injuries; but it fell out contrary: for no sooner was he dead, but his Kingdom was spoiled by the Roman Centurions, his House Ransac't by Slaves, his Wife cruelly beaten and his Daughter fordidly ravished; besides the chief Men of the Iceni (as if the whole Region had bin given up as a prey) were deprived of their Goods by Violence, and his Kinsmen esteemed as Slaves and Captives. With which contumely, and fear of greater mischief, they conspire with the Trinobantes (the Inhabitants of Middlesex and Essex) and others, not yet inur'd to Servitude, to resume their Liberty; and firstset upon the Garrison of the Veteran Soldiers (whom they most hated) defeated the 9th Legions. whereof they slew all [Page]the Foot; put Cerealis the Legat and Leander to flight, and put to the Sword 70000 Romans, with their Associats inhabiting the municipal Town Camelodunum, now Walden, as also London and Verulam, before Suetonius, the Governour of the Province, could assemble the rest of the dispersed Forces, to make head against their Army conducted by Boadicia; who (with her two Daughters, brought into the Field to move Compassion and Revenge) incites to the noble and manly work of Liberty; which to recover she protests to hold herself there, but as one of the Vulgar (without weighing her great Honour and Birth) resolved to conquer, or dye: many of their Wives did likewise appear in the Camp to encourage their Husband's Valour; but, in the end, Suetonius got the Victory, with the slaughter of 80000 Britains; Voadicia seeing this fatal overthrow of her, was notwithstanding unvanquished in her own [Page]undaunted and invincible Spirit; and scorning to be a Spectacle in their Triumphs, or a Vassal to their Will, after the example of Cleopatra, she put a period to her Misery and Life by Poison.

You may see her Harangues to her Soldiers made by* Tacitus, the Historian, wherein is expressed the magnitude of her Spirit, thirsting honorably after the Redemption and Liberty of her Country; and Joh. Xiphilinus in Epist. in Neron. doth honest her besides with a particular and honorable Mention; Bunduica, Britannica Foemina, orta Stirpe Regia &c. Bunduica, a British Lady, of Royal Extract; one, who not only presided over them, but also administred all military Affairs, whose Spirit was rather Viril then Feminine; and afterward, Foemina forma honestissima, Vultu severo; a Woman of a comly Presence, but severe Aspect, all which doth contribute the more to her true [Page]Praise, because it proceeded from the Mouth of the Romans, her Enemies.

Pasquier in his Recherches de la France, saith, lib. 6. ca. 33. I will not pry into Antiquity; do but observe what hath passed in Europe during thirty five years; five or six great Kingdoms governed by Women; France by Katharin De Medici, Queen Mother; England by Queen Elizabeth, Scotland by Mary, Portugal fallen into the hands of the Infanta, Daughter of Queen Leonora; Navarre and Bearn by the Queen Joanna, and finally Flanders and other low Countries by the Dutchess of Parma, Bastard Sister to Philip King of Spain: To enumerat the particulars on this Subject, would swell this into too great a Volume: Therefore I shall not trouble you with Queen Elizabeth at home, whose story is too Prolix and too generally known; only take this character of her and the Lady Jane Gray by the learned Lady Anna Maria [Page]Schurman (of whom more hereafter) J'oserois opposer une seule Elizabet ensa vie, Reine d'Angleterre, & une Jane Gray a toutes les illustres Femmes de la Grece & de la Rome encienne; I durst bring one sole Elizabeth, in her life Queen of England, and one Jane Gray in opposition to all the Illustrious Dames of antient Grece and Rome. I have bin more copious in this Subject than any, to prove that most robust and rugged Virtue of Fortitude is as eminent in Women as Men; but I will conclude with that of the Philosopher (tho one of the greatest of Enemies to Women) who having given testimony,Aristotle. 2 l. politic. that he prefer'd Truth before Hatred, confesseth, that Women did mannage, among the Lacedaemonians, the Affairs of greatest importance. It is a Custom false and unjust, not antient, to reject Women from Public and particular Government, as if they were fit for nothing but to stitch or [Page]spin; their Wit is adapted for more elevated Actions; and if one will make Remarks upon what they have done, it may be judg'd, without difficulty, what they are capable of doing: If Men sometimes would take their Advice, whom God hath given for their Help and Consolation in their Affairs; 'tis probable they would have a happier success in their Enterprizes, and these ensuing Examples do sufficiently and apparently justifie that those Praises we bestow upon that Sex are not ill grounded; but we have Reason to maintain, that their Prudence hath often bred Remedy to the most desperat Diseases of States, Republics and Kingdoms.

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Of learned Women and their Affection to Learning and learned Men.

NIcostrate, the Mother of Evander, was the first that taught the Latins their Letters.

Pericles was admirable in Eloquence and Valiant in Armes;Plutarch in the Life of Pericles. but he had Teaching, Education and Eloquence from his noble and beautiful Mistris Aspatia; afterward his Wife.

Pythagoras and Aristippus confess, that they receiv'd their chiefest Secrets in Philosophy from Theoclea. Polla Argentina, the Wife of Lucan and Statius, both noted Poets, was so learned, that she corrected their Books, namely, the three first of the Pharsalian War, and the first Book of Statius.

Areta Corvina, exceeding skilful in Poesie, and hath surpassed Pindar, the Prince of Greek Lyric Poets in the [Page]Opinion of some Critics; she wrote five Books of Epigrams.

Hippatia, Wife of Isidore, wrote many Books in Astrologie, Socrates lib. 11. ca. 10. Hist. tripart. openly taught Philosophie, and many Sciences in Alexandria, had many Auditors. Suidas.

Dama the Daughter of Pythagoras, excell'd in Philosophie, and shewed her Wisdom and Learning in commenting upon her Father's Books.

Sosipatra, a Lady of Ladies, she was skilful in all sort of Learning, and in all Sciences, insomuch that she was said to be engendred of a Deity.

Lesbia wrote a Poem in the Doric Dialect, which is thought to contend with Homer for the Excellency of the Verse.

Caia Affrania, Wife to Lucius, was so fit for, and skil'd in Law, that she pleaded often before many Magistrates.

Clandia Ruffina, a British Lady, skill'd in the Tongues celebrated by the Epigrammatist.Martial. l. 11.

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Sappho, the Lesbian, from whom came the Sapphic Verses; she taught Scholars, had three Female Pupils, and wrote four Lyric Books, Epigrams, Elegies, Iambics and Menias. The Romans erected her a Statue in Porphiry, richly wrought, to perpetuate her Memory.

Endocia, the Wife of Theodosius the younger, and Daughter of Leontius, the Athenian Sophister, cal'd Athaenais, before she was baptized into the Christian Religion, and married to the Emperour, then she was called [...]; because, tho she was born of mean Parentage, yet for the famous Qualifications, both of her Body and Mind, she so pleased the Emperour, that he took her into his Bed, and made her his Wife. She left and Octateuch written in Heroic Verse, so called from the number of Books, which she wrote, and they were eight. Photius extremely commends this Work; She also made a Metrical Metaphrasis [Page]of Daniel and Zecariah the Prophets, and three Books in Verse in Praise of the Blessed Martyr Cyprian.

Olympias, a Thebaness, and famous Physicianess.

Trota, or Trotula, of Salerno, a Town in Italy, a noble She-Physician, who wrote a Treatise of the Diseases incident to Women, and their Cure.

Aloysia Sigea, a Spanish Lady, versed in five Languages, Latin, Greek, Hebrew, Syriac and Chaldee.

Cassandra, a very learned Venetian Maid; Politian writes a whole Epistle in her Commendation. Certum est enim, saith he, Ep. li. 3. Ep. 13. non minus ad cam invisendam, quam ad Livium nostrum Patavinum olim ab ultimis Orbis partibus confluxisse plurimos, qui sui seculi Ornamentum, sexus Miraculum, & Ingenii monstrum depraedicabant. 'Tis most certain that very many Persons came from the most remote Parts of the World to see her, no less then our Patavinian [Page]Livy, who did speak her to be the Ornament of her Age, the Miracle of her Sex, and a Monster of Ingenuity.

Annas Comnenas, Empress of the East, a learned Woman; she wrote eight Books call'd [...], de Rebus a Patre Jestis in Greek.

Corinna, there were three learned Women of that name, the first a Theban, who is reported to have overcome Pyndar, the Prince of Greek Lyric Poets, five times, and to have put forth five Books of Epigrams; of whom Propertius makes mention: the second a Thespian, much celebrated by the Antients; the third flourished in the time of Ovid, and was most dear to him.

Margaret Queen of Navar, Sister to Francis the first; there are her Memoires in public; together with her Poetical Works.

Anna Maria Schurman, a learned Woman, whom Spanheim calls ultimum Naturae in hoc Sexu Conatum, and decimam[Page]Musam, &c. The Dernier Effort of Nature in that Sex, the tenth Muse, &c. a Dutch Maid. She hath published her Works in Hebrew, Greck, Latin, French, Prose and Verse, in the third Edition of which Book, in the end, there are divers Elogia of her by Learned Men: the loss of whose being out of Town (that is from Ʋ trecht) Edward Brown, Physician to our King, seems to bewail, and to content himself with her Picture, drawn by her own hand, with this Inscription.

Cernitis hic picta nostros in Imagine Vultus.

Si negat Ars formam, Gratia Vestra dabit.

Elizabeth Weston, a learned English Gentlewoman, commended by two of the greatest Wits of our late Modern Age, Joseph Scaliger, and Janus Dousa. She hath written a Book of [Page]Poesie; intituled Parthenion, who admir'd her, as they say, before they had the Happiness to be acquainted with her.

Margaret More, Daughter of Sir Thomas More, attained that Skill in all Learning and Languages, that she became the Miracle of her Age; Forreiners took such Notice hereof, that Erasmus Dedicated some Epistles to her; No Woman that could speak so well, spake so little; whose Secresie was such, that her father, Lord Chancellour of England, entrusted her with his most important Affairs, such was her skil in the Fathers, that she corrected a depraved place of St Cyprian: for whereas it was corruptly written, nisi vos Sinceritatis, she amended it Nervos Sinceritatis. This is acknowledged by two eminent Authors, Costerus and Pamelion on that place; nay farther, she translated Eusebius out of the Greek; and Mr. Fuller hath placed them among the [Page] English Worthies; Nay, his three Daughters were all so Learned, that Erasmus saith he found them so perfect in Livy, that the worst Scholar of them was able to expound him quite through, without Hesitation, except some places of extraordinary difficulty. Quod me vel mei similem esset moraturum; which might puzzle me, or one as knowing as my self.

Besides, within Memory, our Nation hath produced four Sisters, the Daughters of Sr. Anthony Coke, Fuller's Worthies. rare Poetesses, skilful in Latin and Greek, besides many other excellent Qualities, eternized already by the Golden Pen of Buchanam, with many other incomparable Ladies and Gentlewomen in our Land.

One example, or two, of their Affection to Learning and learned Men, and so we will dispatch this Subject.

Octavia, the Sister of Augustus Caesar, bestow'd upon Virgil, out of her Affection to his Parts, five thousand [Page] French Crowns, for writing twenty six Hexameters in commendation of her Son Marcellus, that should have bin Heir to the Empire; all which you may have for nothing in the latter end of the sixth Book of Aeneids.

Hipsicratea, a Lady highly descended, whose Veins hous'd no common Blood, so fair, that the blushing Morn never appear'd more fresh, nor Venus with more charms than she; and to accomplish all, endowed with great Estate; yet she was so taken in love with a Philosopher for his Virtues, named, Crates, a deformed Person, of a wither'd, Autumnal Face, with a Wainscot Complexion, and reduced to the proverbial want of Poverty, that she endured many hardships (having nothing to accompany her, but the poor comfort of Calamity, Pitty) in following him through Europe and other Places, poorly cloathed, Vagabond like, and bare-footed.

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It is also reportedFranc Belforest Hist. An. 1430. of Magdalen Queen of France, and Wife to Lewis the eleventh (a Scotish Woman by Birth) that taking the Fresco in an Evening Promenade, with her Ladies of Honour, she accidentally spied M. Alanus, one of the Kings Chaplains, an infirm, superannated, grim Visag'd and deformed Man; (Erat antum (saith the Author) foede deformis et ea forma qua citius pueri terreri possent, quam invit ari ad Osculum Puellae) fast a sleep, reposed in a shady Bower, and bestowed a ravishing kiss upon him (Osculum imperio dignum, a Kiss worth an Empire; one such Kiss would ravish a Man from the Jaws of Death. ‘Suaviolum Stygia sie te de valle reducet) Secun. Bas. 13.’ at which the brisk and sprightly Court-Ladies smiling, she replied, that it was not his Person, which she did embrace and pay that deference unto, but, with a Platonic Love to the [Page]divine Beauty of his Soul; deformis iste etsi videatur Senex, divinum Animum habet; thus hath Virtue and Learning bin admired, nay adored by Women, and she one of the highest Sphere too, a noble and learned Queen.

Having thus given you, by the saint Shadowings of my Pen, the Perfections of the Female Sex, I must close all with this Corollary; If Virtue, Chastity, Continency, Learning, Love of Learned Men, Honesty, Integrity, Piety, Valor, Conduct, or Management of Oecumenical, as well as Political Affairs, Patience, or any moral Virtue whatsoever, can perswade Rational Man (so void of Reason (pardon the Expression) in libelling that harmless and ingenious Sex) to a Retractation; I think the Arguments here used may prevail; if not, I am satisfied with this, that I shall gain (I dare not say merit) their Favour, and value not the Sarcasms or Satyrs of the most capping Momi or Zoili of this Age.

FINIS.

Notes

*

Annal. 1.14.

↵

§

§

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Books printed for Ja. Norris at the Kings-Arms without Temple-Bar, 1683.

1. MAssinello; or a Satyr against the Association, and the Guild-Hall Riot. Quarto.

2. Eromena, or, The Noble Stranger: a Novel. Octavo.

3. Tractatus adversus Reprobation Absolutae Decretum, Nova Methodo & succentissimo Compendio adornatus; & in duos Libros digestus. Octavo.

4. An Idea of Happiness; in a Letter to a Friend, enquiring wherein the Greatest Happiness attainable by Man does consist. Quarto.

5. A Murnival of Knaves, or Whiggism plainly Display'd, and, if not shameless, Burlesqu'd out of Countenance. Quarto.

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Title statement

Hæc & hic; or, The feminine gender more worthy than the masculine. Being a vindication of that ingenious and innocent sex from the biting sarcasms, bitter satyrs, and opprobrious calumnies, wherewith they are daily, tho undeservedly, aspers'd by the virulent tongues and pens of malevolent men. ...

Norris, James, fl.1682-1684

Edition statement

1683

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2009-10 (EEBO-TCP Phase 1).

ID [DLPS]

A89721

ID [STC]

Wing N1242A

ID [STC]

ESTC R228457

ID [EEBO-CITATION]

47683482

ID [OCLC]

ocm 47683482

ID [VID]

172940

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A89721)

Transcribed from: (Early English Books Online ; image set 172940)

Images scanned from microfilm: (Early English books, 1641-1700 ; 2657:10)

Source

— Hæc & hic; or, The feminine gender more worthy than the masculine. Being a vindication of that ingenious and innocent sex from the biting sarcasms, bitter satyrs, and opprobrious calumnies, wherewith they are daily, tho undeservedly, aspers'd by the virulent tongues and pens of malevolent men. ..., Norris, James, fl.1682-1684, Harefinch, John, fl. 1682-1690, printer.

Extent

[6], 165, [1] p.

Printed by Jo. Harefinch for James Norris, at the Kings Arms without Temple-Bar.,. London, :: 1683... (Attributed to James Norris by Wing (2nd ed.).) (Reissued 1684 with title: The acomplish'd lady, or Deserving gentlwoman.) (Advertisement: "Books printed for Ja. Norris at the Kings-Arms without Temple-Bar, 1683." -- p. [1] at end.) (Reproduction of original in: William Andrews Clark Memorial Library, University of California, Los Angeles.)

Creation

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