THE LEARNED MAID; OR, Whether a MAID may be a Scholar?

A LOGICK EXERCISE Written In Latine by that incomparable Virgin Anna Maria à Schurman of Vtrecht.

With some Epistles to the famous Gassendus and others.

[...]. Ignat.

LONDON, Printed by JOHN REDMAYNE. 1659.

ANNA MARIA A. SCHVRMAN. ANo. AETAT. LII. MDCLIX
Cernitis hic picta nostros in imagine vultus:
Si negat ars forma, gratia vestra dabit.

FR. SPANHEMIUS.

THe Low-Countries shew you a Virgin, excellent, not only in the learned Languages, but almost in all kinds of Literature; whose admirable wit and mind capable of all things, you may justly call the utmost Essay of Nature in this Sex. So largely hath the Divine bounty powred forth it self upon one per­son. If she hath a vast understanding piercing into all things, she hath al­so a skilful hand marvellously obe­dient to that guide, executing & ex­pressing in all materialls whatsoever [Page] that commands. But these Gifts are far inferiour to those which she accounteth chief; Piety without Ostentation, Modesty beyond Example, and most Exemplary Holiness of Life and Conversa­tion. And though she most de­serveth Praise, yet (which is a­bove all Praise) She desireth no­thing less, &c.

In Epist. ad Lect.

TO THE HONOURABLE LADY, THE LADY A. H.

Madam,

THis strange maid, being now the second time, drest up in her English Habit, cometh to kiss your hand. She hopes you will admit her to your Closet, and speak a [Page] good word for her to your worthy Friends, and endear her to Them also. Her Company will be the more delightfull, because her discourse is very rational, and much tending to the perfecti­on of that Sexe, where­of you, excellent Lady, by your Noble Vir­tues are so great an Or­nament and Example.

The Honourer of your Piety, more then of your Fortune; C. B.

The Learned Maid. A Logicall Exercise upon this Question.
Whether a Maid may be a Scholar?

WE hold the Affirmative, and will endeavour to make it good.

These Praecognita we pre­mit: First on the part of the Subject, and then of the Predicate.

By a Maid or Woman, I understand her that is a Christian, and that not in Profession onely, but really and in­deed.

By a Scholar, I mean one that is given [Page 2] to the study of Letters, that is, the knowledge of Tongues and Histories, all kinds of Learning, both superiour en­titled Faculties; and inferiour, call'd Philosophy. We except onely Scriptu­ral Theology, properly so named, as that which without Controversie belongs to all Christians.

When we enquire, whether she may be, we mean whether it be convenient, that is, expedient, fit, decent.

The words being thus distinguished, the Things are to be distinguished al­so.

For some Maids are ingenious, others not so: some are rich, some poor: some engaged in Domestick cares, o­thers at liberty.

The studies of a Scholar are either universal, when we give our selves to all sorts of Learning: or particular, when we learn some one Language or Sci­ence, or one distinct Faculty.

Wherefore we make use of these Limitations:

[Page 3]First of the Subject; and first, that our Maid Of the erudition of Maids you may read in Liv. 3. Plin. Epist. 17. l. 1. Athen. 1. Plutarch. de educ. lib. Gord. l. 16. de Negat. Fornar. ad Cas be endued at least with an indiffe­rent good wit, and not unapt for lear­ning.

Secondly, that she be provided of necessaries and not oppressed with want: which exception I therefore put in, because few are so happy to have Parents to bread them up in stu­dies, and Teachers are chargeable.

Thirdly, that the condition of the Times, and her quality be such, that she may have spare houres from her general and speciall Calling, that is, from the Exercises of Piety and hous­hold Affairs. To which end will con­duce, partly her immunity from cares and employments in her yonger years, partly in her elder age either celibate, or the Ministry of handmaids, which are wont to free the richer sort of Ma­trons also from Domestick troubles.

Fourthly, let her end be, not vain glory and ostentation, or unprofita­ble [Page 4] curiositie: but beside the gene­rall end, Gods Glory and the salvati­on of her own soul; that both her self may be the more vertuous and the more happy, and that she may (if that chargely upon her) instruct and direct her Family, and also be usefull, as much as may be to her whole Sex.

Next, Limitations of the Predicate, Scholarship, or the study of Letters I so limit, that I clearly affirm all honest Discipline, or the whole [...] the Circle and Crown of liberal Arts and Sciences (as the proper and uni­versal Good and Ornament of Man­kind) to be convenient for the Head of our Christian Maid: yet so, that ac­cording to the Dignity and Nature of every Art or Science, and according to the capacity and condition of the Maid herself, all in their order, place and time succeed each other in the learning of them, or be commodiously conjoyned. But especially let regard be had unto those Arts which have neerest alliance to Theology and the Moral Virtues, and are Principally sub­servient [Page 5] to them. In which number we reckon Grammar, Logick, Rhetorick; especially Logick, fitly called The Key of all Sciences: and then, Physicks, Me­taphysicks, History, &c. and also the knowledge of Languages, chiefly of the Hebrew and Greek. All which may advance to the more facile and full understanding of Holy Scripture: to say nothing now of other Books. The rest, i. e. Mathematicks (to which is also referred Musick) Poesie, Picture, an [...] the like, not illiberall Arts, may obtain the place of pretty Ornaments and inge­nious Recreations.

Lastly, those studies which pertain to the practice of the Law, Military Discipline, Oratory in the Church, Court, Vniversity, as less proper and less necessary, we do not very much urge. And yet we in no wise yield that our Maid should be excluded from the Scholastick knowledge or Theory of those; especially, not from understand­ing the most noble Doctrine of the Politicks or Civil Government.

And when we say a Maid may be a [Page 6] Scholar, it is plain we do not affirm Learning to be a property, or a thing requisite, and precisely needfull to e­ternall salvation: no, nor as such a good thing which maketh to the very Essence of Happiness in this life: but as a mean and very usefull, conferring much to the integrity and perfection thereof: and as that, which by the con­templation of excellent things will promote us to a higher degree in the Love of God, and everlasting Fe­licity.

Therefore let our Thesis or Proposition be: A Maid may be a Scholar.

For the confirmation whereof we bring these Arguments: 1. On the part of the Subject: 2. On the part of the Predicate.

I. Argument, from the Property of the Subject.

WHosoever is naturally endu'd with the Principles, or powers of the [Page 7] principles of all Arts and Sciences, may be a student in all Arts and Scien­ces:

But Maids are naturally endued with the Principles, &c. Therefore, &c.

The Proposition is thus proved.

They that may have the knowledge of Conclusions deduced from Principles may be Students, &c.

But they that are naturally endued with the Principles may have the know­ledge of Conclusions deduced from those Principles. Therefore, &c.

The Assertion may be proved both from the property of the form of this Subject, or the rational soul: and from the very acts and effects themselves. For it is manifest that Maids doe actually learn any Arts and Scien­ces.

Now, no Acts can be without their Principles.

II. Argument. Again from the property of the Subject.

Whosoever hath naturally a desire of Arts and Sciences, may study the Arts and Sciences.

But a Maid hath naturally a desire of Arts and Sciences. Therefore, &c.

The Reason of the Major is mani­fest: because Nature doth nothing in vain.

The Minor is thus confirmed.

That which is in the whole Species or kind, is in every Individual or par­ticular person; in Maids also.

But all Mankind have in them by Nature a desire of knowledge. (Aristot. Metaph. 1. 2.) Therefore, &c.

III. Argument, from the externall Property, or Adjunct.

Whosoever is by God created with a sublime countenance, and erected to­ward Heaven, may (and ought) give himself to the contemplation and [Page 9] knowledge of sublime and heavenly things.

But God hath created woman also with a sublime and erected counte­nance: Os homini sublime, &c. There­fore, &c.

IV. Argument.

Whosoever is in most need of solid and continuall employment, may con­veniently give himself to learning:

But woman is in most need of solid and continual employment: There­fore, &c.

The Major is good, because nothing doth more exercise and intend all the nerves and powers of the mind; (and as the great Erasmus saithIn his Epistle to Budaeus, where he discourseth of the In­stitution of Sir Tho. Moores daughters.) nothing takes so full pos­session of the fair Temple of a Virgins breast, as lear­ning and study, whither, on all occasions she may fly for refuge.

The Minor is proved by these two reasons.

[Page 10]1. Whosoever through imbecillity and inconstancy of disposition or tem­per, and the innumerable snares of the world, is in most danger of vanitie, is in most need of solid and perpetual em­ployment.

But woman, through the imbecilli­ty and inconstancy, &c. Therefore, &c.

The Major in this Syllogism is true; because contraries are best cured by contraries: and nothing doth more effectually oppose vanity, then serious and constant employment.

The Minor. we take to be without controversie: for hardly any, though Heroical Vertue can safely pass by the Sirens of the world and of youth, unless it be busied about serious and solid things.

2. The second reason to prove the Assumption or Minor of the IV. Argu­ment is this:

They that abound with leisure have most need of solid and continual em­ployment:

But women of higher rank, most [Page 11] part abound with leisure. Therefore.

The Major of this syllogism is good, because leisure (or idlenesse) is of it self tedious, yea, burdensome, so that Divine Nazianzen justly said, [...]. Tis the greatest pain to be out of action. And because Idleness is the Mother of wickedness: Homines nihil agendo male agere discunt. Men by doing nothing learn to do ill.

V. Argument.

They that have the happiness of a more quiet and free course of life, may with most convenience follow their studies:

But Maids for the most part, have the happiness of a more quiet and free course of life: Therefore.

The reason of the Major is evident: for nothing is so great a friend to stu­dies as Tranquillity and Liberty.

The Minor is proved thus:

They which for the most part have their time to bestow upon themselves, and are exempt from publick cares [Page 12] and employments, have the happiness of a more quiet and free course of life:

But Maids (especially during their celibate, or single life) most part have their time to bestow on themselves, &c. Therefore.

VI. Argument.

To whom is agreeable the study of the principal Sciences, to the same is also agreeable the study of Sciences in­strumental and subservient:

But, to a Christian woman agrees the study of the Principal Sciences. Therefore:

The Major is firm for this reason:

To whom the end agrees, to the same is convenient also the lawfull means, whereby we are most easily brought unto that end:

But the instrumental or subservient Sciences are the lawfull means, &c.

Therefore.

The Minor is true, because to a Chri­stian woman agrees the study, or assi­duous [Page 13] and serious Meditation of Gods Word, the knowledge of God, and contemplation of his most beautifull works, as being of most concernment to all Christians whatsoever.

VII. Argument

The study of Letters is convenient for them, for whom it is more decent to find themselves both business and Recreation at home and in private, then abroad among others.

But it is more decent for a Christi­an Maid to find her self both worke and recreation at home then abroad: therefore &c.

The Major is most true: because studies have this prerogative, to give us a delightfull exercise, and to recreate us when we have no other company, whence in the Greek proverbe, A wise man is [...], self suffi­cient.

The Minor is no less: because the Apostle requireth Women to be [...],Keep­ers at home. Tit. 2.5. And moreover, Expe­rience [Page 14] testifies; whose tongues, Ears, eyes often travail abroad, hunt­ing after pleasures; their faith, dili­gence, and modesty too, is generally called into question.

VIII. Argument, from the Genus of the predicate, or, of Learning.

Arts and Sciences are convenient for those, to whom all Virtue in general is convenient:

But all Virtue in general is conve­nient for a Maid. Therefore:

The Major is evident from the divi­sion of Virtue into Intellectual and Mo­ral: under the former whereof, the Philosopher comprehendeth Arts and Sciences.

The Minor hath no need of proof: for Virtue, as Seneca saith, chooseth her servants, neither by their State nor Sexe.

IX. Argument, from the end of Sciences.

Whatsoever perfects and adorns the intellect of Man, that is fit and decent for a Christian woman:

But Arts and Sciences doe perfect and adorn the intellect. Therefore:

The reason of the Major is, because all creatures tend unto their last and highest perfections as that which is most convenient for them.

The Minor is plain, because Arts and Sciences are Habits, and by these Ha­bits are the natural powers and facul­ties of the soul proved and perfected.

X. Argument.

The things that by their nature con­duce to the greater Love of God and the exciting of his greater reverence in us, are convenient and fit for a Chri­stian Woman:

But Arts and Sciences by their na­ture conduce, &c. Therefore:

[Page 16]The Verity of the Major is clearer then the Light. For the most perfect love and reverence of God becometh all mankind; so that none can here offend in the excess.

The Minor is thus confirmed:

That which exhibiteth and propo­seth God and his works to be seen and known by us in a more eminent de­gree, naturally conduceth to the stir­ring up in us the greater love of God and reverence:

But Arts and Sciences exhibite and propose God and his Works, &c.

Therefore.

The Major in this last syllogism is proved by this reason:

Whatsoever is indeed most beauti­ful, most excellent and most perfect, that, the more it is known, the more it is loved, and accounted more worthy of reverence or celebration:

But God and his Works are indeed most beautifull, &c.

Therefore.

The Minor likewise may be proved from the end or effects of Sciences, [Page 17] which do all confer somewhat to the more facile and more distinct know­ledge of God and his Works.

XI. Argument.

That which armes us against Here­sies, and detecteth their fraud, is con­venient for a Christian Woman:

But Sciences arme us, &c,

Therefore.

The reason of the Major is evident: because no Christians in this common danger, ought to neglect their due­tie.

The Minor is proved, because sound Philosophy is as a hedge and sence (to use the words of Clemens Alexandrinus) of the Lords Vineyard, or of our Saviours Doctrine: Or, being compared with the Gospel, it is (in Saint Basil's simili­tude) like the leaves which are an Or­nament and Muniment to the fruit. In­deed by right reason, that corrupt and false reason, upon which heresies main­ly depend, may most easily be refu­ted.

XII. Argument.

What teacheth Prudence without any detriment of Fame or Modesty, is con­venient for a Christian Woman:

But the studies of good Learning teach Prudence, &c.

Therefore:

The Major is confessed: for no man is ignorant, that the Honour of the Female Sexe is most tender, and need­eth nothing more then Prudence: and how hard a thing it is and full of ha­zard, to draw Prudence from use and Experience.

The Minor is proved, because the Writings of Learned men doe offer us not onely excellent Precepts, but nota­ble Examples, and do lead us as it were by the hand to Virtue,

XIII. Argument.

That which makes to true Magnani­mitie, is Convenient for a Christian Woman:

[Page 19]But the study of Letters makes to true magnanimity.

Therefore.

I prove the Major: because, the more any one is by nature prone to the vice of pusillanimity, so much the more [...]eed there is of aid from the opposite Virtue. But a Woman is by Nature prone, &c.

Therefore:

The Minor is prov'd, because Learn­ing erecteth the Mind and puts cou­rage into the heart, and takes off the vizor from those things which are feared by the vulgar, or impotenly affected.

XIV. Argument.

That which affecteth and repleni­sheth the Mind with honest and in­genuous delight, is convenient for a Christian Woman:

But, Learning doth so.

Therefore.

The reason of the Major is, because nothing is more agreeable to humane [Page 20] nature, then honest and ingenuous de­light, which represents in Man a certain similitude of Divine gladness. Which Aristotle also highly extolleth. vii. Eth. xiii. Pleasure is by nature a Divine thing implanted in the hearts of Men.

The Minor is proved thus: Because there is no delight or pleasure (except that of Christians which is supernatu­ral) either more worthy of an ingenu­ous soul, or greater then this, which a­riseth from the study of Letters: as by examples and various reasons might easily be evinced.

XV. Argument, from the Opposite.

Where ignorance and want of know­ledge is not convenient, there the stu­dy of knowledge is convenient:

But ignorance and want of know­ledge is not convenient for a Christi­an Woman.

Therefore.

The Minor is confirmed thus:

That which is of it self, not onely [Page 21] the cause of errour in the understand­ing, but of vice in the will or action is not convenient for a Christian Wo­man:

But ignorance and want of know­le [...]ge is of it self the cause of error, &c.

Therefore.

The Major of this syllogism is de­monstrated; First, in respect of errour in the understanding; Because igno­rance in the understanding (which is called the Eye [...] If the light that is in the be darkness, how great is that darkness. Matt. vi. of the Soul) is nothing els but blindness, and darknes which is the cause of all errour. Secondly, in respect of vice in the Will or Action: because, Whatsoever makes men proud, fierce, &c. that is the cause of Vice in the will or action:

But ignorance and want of know­ledge makes men proud, &c.

Therefore.

The Major is evident, the Minor is proved hence; because, the less a man knowes himself, the more will he please himself and contemn others: And he [Page 22] who knowes not how much he is igno­rant of, will be wise in his own conceit. And then (as to fierceness) nothing is more intractable then ignorance, as Erasmus upon much experience testi­fies: And that I may relate a Sentence of Divine Plato vi. De Legibus. [...]. Man well bred and instructed becomes the mildest and Gentlest of Crea­tures, but being ill brought up is the wild­est of all the beasts of the Earth. Adde quod ingenuas &c. Learning mollifies and sweetens a man and takes away roughness of manners and rusticity.

Lastly, the danger of ignorance, in respect of vice, may he shewn from the nature of vice and vertue. For, whereas to every vertuous action is re­quired such [...]. Exactness, that it must be conformable on every part to the Rule of right reason; to the Nature of vice even the least [...]. Inordination, which followeth ignorance, may be sufficient.

Testimonies and Examples I doe here omit for brevity sake.

A REFUTATION OF THE ADVERSARIES.

These Praecognita are to be premitted.

FIrst, there are some of the Adversa­ries, who being as it were blinded by I know not what prejudices, do not limit our Subject; but think it fol­lowes from our Thesis, that there is no choice neither of Wits, nor of Con­ditions, to make the predicate agree unto it.

Others there are, who seem to ac­knowledge no other end of studies, then either Gain or vain Glory: which is the [...]. prime error, and shamefull [Page 24] enough: as if it were su­pervacaneous to Philo­sophize [...]. Arist. Me­taph. l. 2. for the avoid­ing of ignorance.

And some there are lasty who deny not altogether that studies are conve­nient for a Maid, but onely an eminent degree of Knowledge. Who are perhaps vexed with Emulation, or certainly with fear, least that should at any time come to pass.

[...].

Many Scholars excell their Masters: and that other saying of a very ancient Poet, Vos etenim juvenes animos geritis Muliebres: Illa Virago Viri.

Those Men are spirited like Wo­men, that Virgin like a Man.

THE THESIS OF THE ADVERSARIES.
A Christian Maid (or Woman) ex­cept she be perhaps divinely exci­ted to it by some peculiar motion or instinct, may not conveniently give her self to the study of Letters.

I. Argument. On the part of the Subject.

Whosoever hath a weak wit may not give her self to the study of Let­ters:

But Women are of weak wits.

Therefore.

[Page 26]They will prove the Major; because, to the study of Letters is required a wit firm and strong: unless we will la­bour in vain, or fall into the danger [...]. of a disease of the Intellect.

The Minor, they think, needeth no Proofe.

We answer to the Major: that by our limitation such are exempted, which by imbecillity of their wit are altogether unapt for studies; when we state it, that at least indifferent good wits are here required. Then, we say, not alwayes heroical wits are precisely ne­cessary to studies: for the number even of learned Men, we see, is made up in good part, of those that are of the middle sort.

To the Minor we answer: It is not absolutely true, but comparatively onely, in respect of the male Sex. For, though Women cannot be equalled for their wit with those more excellent Men, (who are [...]. Eagles in the Clouds:) yet, the matter it self speaks [Page 27] thus much; Not a few are found of so good wit, that they may be admitted to studies, not without fruit. But ‘On the contrary we infer’

They that are less able by dexterity of wit, may most conveniently addict themselves to studies:

But Women are less able by dexte­rity of wit. Therefore.

We prove the Major, because studies do supply us with aids and helps for our weakness:

Therefore.

II. Objection.

Whose mind is not inclined to stu­dies, they are not fit to study;

But the minds of Women are not inclined to studies.

They prove the Major, because no­thing is to be done invitâ Minervâ, as we say, Against the hair.

The Minor they will prove from use and custome; because very seldom do Women apply their mind to study.

We answer to the Major. It should [Page 28] be thus: Whose mind, after all means duely tried, is not inclined to studies: otherwise it is denyed.

To the Minor we say, no man can rightly judge of our Inclination to stu­dies, before he hath encouraged us by the best reasons and means to set upon them: and withall hath given us some taste of their sweetness, although in the mean time we do not want examples to evince t [...] contrary to be true.

III. Objection.

The studies of Learning are not convenient for those that are destitute of means necessary to their studies.

But Women are destitute of means, &c.

Therefore.

The Major is without controversie.

They endeavour to prove the Mi­nor, because there be no Academies and Colledges, wherein they may ex­ercise themselves.

But we deny this consequence; for it sufficeth, that under the conduct of their Parents, or of some private [Page 29] Teacher, they may exercise themselves at home.

IV. Objection.

Studies are not fitt for them whose labour misseth of its proper End.

But the labour of Women misseth of its proper End.

Therefore.

The Major may be proved, because the End is that for which all things are done.

They prove the Minor by this, that Women are seldome or never prefer­red to publicke Offices, Politicall, Ecclesiasticall, or Academicall.

We answer to the Major: Women, in speculative Sciences are never frustra­ted of their End: and in the Practicall (now spoken of) though they attain not the Primary, or that publick End; yet doe they attain a Secondary End, as I may say, and more private.

V. Objection.

To whom, for their Vocation, it is sufficient to know a little, to them is not convenient the Encyclopaedy, or a more sublime degree of knowledge.

But it is sufficient to Women, &c.

Therefore.

They prove the Major, because it is not convenient for any one to study things superfluous and impertinent to his Calling.

The Minor they will prove; because forsooth the Vocation of a Maid, or Woman, is included in very narrow limits, the termes of a private or Oeco­nomicall life.

Let the Major pass, we answer to the Minor. There is an ambiguity in the words; First, Vocation: for, if here they understand the Vocation of a private life, opposed to publick Offices, We say, by the same reason the Encyclopaedy or a more sublime degree of Know­ledge is denied all men too, that lead a private life: When yet, that most grave [Page 31] Sentence of Plutarch is pronounced of all men of what rank soever, without exception; It becomes a perfect Man, [...]. to know what is to be known, and to doe what is to be done. But if they understand a speciall Vocati­on, in order to a Family and Oecono­micall cares; We say, that the uniuer­sall Calling which pertaineth chiefly to us all, either as Christians, or at least as men, is in no wise excluded by it. Yea, I may be bold to affirm, that a Virgin both may and ought especially to attend upon this Vniversall Calling, as being usually more free from the im­pediments of the former. [...]. She that is unmarried careth for the things of the Lord: 1 Cor. vii. 34. Again, there is ambi­guity in the words, it is sufficient, which is sufficiently taken away by what is above said in the limitation of the con­venience and necessity of studies.

Wherefore our Thesis stands firm:

A Christian Maid, or Woman, may con­veniently give her self to Learning:

[Page 32]Whence we draw this Consectary.

That Maids may and ought to be excited and encouraged by the best and strongest Reasons, by the Testimo­nies of wise men: and lastly, by the examples of illustrious Women, to the em­bracing of this kind of life especially those who are above others provided of leisure, and other means and aides for their studies, And, because it is best, that the mind be seasoned with Learning from the very Infancy: therefore the Parents themselves are chiefly to be stir­red up, as we suppose, and to be admo­nished of their duty.

ANNA MARIA à SCHVRMAN TO THE Famous Scholar PETRUS GASSENDUS.

SIR,

YOU have lately in your most courteous Letters given such a favourable Character of me, and described me after the Pattern of Virtue herself, that I would not de­sire any other Statue to be decreed to my eternall Memory, if your [Page 34] Good-will here had not carried you beyond the bounds of Truth. But, seeing you, that are in other things a most severe Patron of Truth, are so far transported, either by the fair wind of flattering Fame, or by an excessive Affection to us, that in accumulating prayses on me, you have rather expressed the Candour of your own Minde, then my Ef­figies, I should offend against your Genius and veracity, unlesse I did without delay deliver you out of this loving errour. I perceive, you have so kindly interpreted our short Dissertation of the more po­lite studies of the Femal Sexe, that from thence hath proceeded no small accession to your esteem of me. And yet, what I pray is greatly to be praised in this writing, besides my endeavour seriously to main­tain a liberal Cause, and (if I may have any suffrage here) most rea­sonable, [Page 35] so far as Modesty would per­mit? But it is an illustrious Argu­ment of your Love to true Wisedom, that you are so far from contemning the least spark of it, even in our Sex; that you are pleased to cherish it, and raise it up into a Flame. Wherefore, though for divers reasons, I have heretofore resolved to send no Letters unto Strangers; neverthe­less, because your Virtue and your excellent Benefits conferred upon the whole World of Learning, ex­empt you out of that number, I should incur the displeasure of all the Graces, should I not by some Monument or other testifie, how much cause of joy I have, from the Approbation you have vouchsafed to my course of Life, My ambi­tion is to please the Few and Good (for to please the Many is to displease the wise) and you especially, whom I behold furnished with such Arms, [Page 36] and Forces, that as of late you have excellently vindicated the Reputa­tion of ancient Philosophy; so if need be, you can easily defend the common Cause of Good Arts and Learning, against the professed E­nemies thereof, or at least the con­temners of the Female Glory.

Farewell

ANNA MARIA à SCHVRMAN, To the excellent IOANNES BEVEROVICIVS.

Sir,

I Have seen your Treatise, Of the excellency of the Female Sexe: but I have onely seen it, [...] on the By, both by reason of vari­ous little businesses, wherein I am even against my will many times engaged; and because I feared, least by detaining it with me, I should be a hindrance to you, and have more regard to my own desire then your design. Truely, I admired your overflowing kindenesse, whereby you have been pleased, not onely, [Page 38] by your most Elegant stile, to assert that, which alone I lately requested of you, the glory of Learning and Wisedome to our Sexe: but so favour our Cause, as to equall us every where to Men, that I may not say to prefer us above them in some things. Doe not think I am altogether of your Opinion, espe­cially, having raised up so many Examples of illustrious Women to so high renown, that your dis­course seemeth to procure them more Envie then Admiration. Wherefore, I doe heartily intreat you, yea by our inviolable Friend­ship I beseech you, that you would not (as according to your accu­stomed favour toward me, you seem to intend) Dedicate this Book to me. For, you are not ig­norant, with what evil eyes the greatest part of men (I mean not so much Men of the meanest [Page 39] rank, whom it is easie to contemn, as Men of great Esteem) doe be­bold what tendeth to our praise. So that, they thinke we are well dealt with, if wee obtain Pardon for aspiring to these higher studies; so farre are they from being plea­sed, if they should suspect me to have given the least Occasion of sounding forth our prayses after that manner.

I need not therefore, use ma­ny words to prevaile with you, not to give our Adversaries new matter of Calumniation, after you have done so much in this worke to stoppe their mouthes. But if you seeke some illustrious Name to prefixe in the Frontispice of this Booke, you will not finde, in my Opinion, any more aus­picious then the Name of N. N. For, you cannot but receive much Favour from this Noble [Page 40] Lady, who, as she is exceedingly delighted with good Letters, and the study of Languages, so is she safely placed above all danger of Envie.

And, which is the Principall thing, she is able both by her Au­thoritie and Example, to afford no small Honour to our Cause.

Farewell, my excellent Friend.

ANNA MARIA à SCHVRMAN TO THE Most Noble Lady MOOR.

Most Noble Lady,

YOur Letters seemed unto me sweeter then Nectar; to which, because I am highly delighted in con­fferring with you, I had returned a more speedy Answer, had I not waited for the Bearer my Brother's going that way toward England. [Page 42] He will declare unto you the man­ner of my Life, and open to your view the closet of my heart, (where you will finde your self to have a chief place.) Yet I cannot chuse but say something to the grave and serious Argument of your Epistle. You enquire, how I order and dis­pose of my affairs, that with least offence, I may especially in these calamitous times, pass through the troubles of this Life. Though I acknowledge your singular Mo­desty and Civility, that you esteem my Example not unworthy of your Imitation: yet I doubt not, if by Gods Grace, we might once enjoy the happiness of living together in the same house, we may be able in so great a Conspiration of studies and affections, to excite each other unto Virtue. However, I will tell you in a word, not what I alwayes attain to, but what mark I aim [Page 43] at, to come as near as I can. The compendious and safest way is pointed out unto us by the Pole-Starre of Heavenly Truth. For it was excellently said, by that great Earle of Mirandula: Philo­sophy seeks Truth; Theology finds it; Religion possesseth it. But, that I may not goe from the purpose; we determine with the notable Philo­sopher Epictetus not amiss; That Humane Affaires have two Han­dles: yet not, as He, One con­venient, the other inconvenient: but, Both most convenient, if they be well and orderly taken. Thus, Whatsoever pertaineth to a Virtuous and happy life, must ei­ther be referred to Divine Provi­dence, or to our Dutie. As to the first, my business is, that in things out of our power, I may have one onely care, namely, to cast all my cares upon God: according to that [Page 44] Advice of the Apostle; Cast ye all your care upon him, for he careth for you. For indeed, here is the Ori­ginall of all our inquietude, that we use to roull in our minds too anxiously the events of things, which alone depend upon the pleasure of Almighty God. Next, as to our Duty: it belongeth to us to moderate and govern those things onely which fall under our deliberation, both by our industry and prudence.

Nothing doth so much throw us out of the Castle of Tranquilli­tie, as evil Examples, and the fal­lacious enticements of this World: (That I may omit the tedious­nesse and trouble, perpetually at­tending their Condition, who act as it were, upon the publicke Stage.) And for this Malady, I find no remedy more present and effectuall then the retirement of [Page 45] Studies. For, since the manners of Men are so corrupted, one can hardly, raise so much heat in others for the prosecution of Virtue, as he shall abate of his own, for the most part, by frequent Conver­sation with the Men of this Age. But here, in our recesse, the va­nities and deceits of the World, being farre removed, we judge of all things more rightly, and securely contemne the vanities that fill prophaner souls with ad­miration.

Here, sweetly passing away our time with the Muses, we erect our minds to higher matters, and without impediment runne the course of Philosophy. Whereof you may reade more in the Prin­ted Epistle enclosed. To which I have added my Effigies done to the Life with my own hand: that, every way, so far as I can, I [Page 46] may make my selfe known unto you.

Farewell, the immortall Honour of our Sexe, and continue your Love to
Her, who loves you most affectionately.

ANNA MARIA à SCHVRMAN, To the Honourable. Sr. SIMOND D'EWES.

I Have received your Letters, il­lustrious Sir, with great joy, as it was fit to receive Letters that car­ry with them the purest candour, and most polite Humanity. And truely, I would not have so long delayed my Answer, but that for divers reasons, I have resolved to write to my Countrey Men not of­ten, to strangers very seldome. Ne­verthelesse, having lately under­stood by the most Noble and most faithfull Lord Strickland, how much you excelled in Honour, and [Page 48] all kind of Learning, my Virgin-bashfulnesse (to which I am used to yield very much) blusheth not to give place to your affable Vir­tues, as the chiefest of all. Where­fore in Contemplation hereof, I laid hold upon my Pen with an earnest desire to doe them that re­verence by my Letters, which they justly require at my hands. And I was not a little encouraged hereunto by your most equitable Sentence concerning our Sexe: which I heartily wish I could as well make good by my Example, (according to your too favoura­ble Censure) as by reasons, and Arguments.

As to what you write concern­ing the most Learned Matron, Ma­dam Bathsua Metkins, that she so highly commended my Industrie in sublimer studies, and that you were upon that account inflamed [Page 49] with an incredible desire of have­ing conference with me: All this, I impute both to her undeserved affection toward me, and to your courtesie in giving so easie an As­sent. For you ascribe unto me such glory of Learning, which if I should willingly admit, I should greatly offend against the Lawes of Truth and sobernesse. And yet I will not denie, that I am very much de­lighted with the best and noblest things, though some times they exceed my capacitie. And I be­seech you thinke not I am insensi­ble of that Concussion and shaking of your Common-wealth: for whose safetie my incessant Pray­ers are sent up to Heaven. Where­fore, you will doe me a very great favour if, as you promise, you please to communicate unto us (partak­ers of the same cause) whatso­ever shall be atchieved by your [Page 50] Honourable Assemblie either in Peace or Warre.

Farewell, the great Patron of Learning, with your most gene­rous Wife, whom I entreat you most humbly to salute in my name.

TO THE Reverend Doctor FREDERICVS SPANHEMIVS ANNA MARIA à SCHVRMAN.

I Have received your Letters, Reverend Sir, but saw not the Minister whom you commended to me De meliore nota, as a man of the better mark. As to the Edition of my Trifles, which you still per­swade me to yield unto: though I have been hitherto irresolute, yet now because it is your pleasure, I cannot any longer resist your counsels, proceeding from so much candour and friendship.

[Page 52]Yet because many of the Let­ters containe little beside words and complements, I will take a care that the best of them (such as they are) shall be selected and transmit­ted to your hand. But do you cor­rect, form and reform them ac­cording to your own mind: and take the same power over this Epi­stle which I send to N. and if you suspect any syllable in it that may justly offend him, blot it out, and then be pleased to seal it up and de­liver it.

Farewell my most loving friend: We do also very affectionately sa­lute you and your dear Wife.

Out of an Epistle TO Dr. RIVET.

TO conclude, I will here alledge one Example which is ever before my eyes: the Example of that incomparable Princess Iane Grey, to whom no Nation, no Age, (Let me speak it with the good leave of all) will afford an equall. Michael Angelo, a Florentine who describeth the Historie of her Life and Death fully and patheti­cally, hath among other things no­ted this, in the Conference she had which Fecknam the Messenger of her Death: Namely that slight­ing those other excellent endow­ments [Page 54] she had received from God; such as Nobilitie, Beautie, and Youth; whereby she might have acquired Greatnesse and Glory to her selfe in this World; She mag­nanimously pronounced; ‘Nothing in all her Life was so pleasant to her, as that she had the Knowledge of the three Learned Tongues. And, if the delight, thence arising to us in this Life, may be called by the name of true Fe­licity, She confessed, her selfe had found it in the study of good Let­ters, and especially of the Holy Scrip­ture. And, although many men doe greatly blame such studies in a Woman; yet she, for the great com­fort of her Soul which she had at last perceived thence, and still did perceive within, judged their Opi­nion contrary to all reason.’

[Page 55]Oh sweet words, pronounced not under shade of the Schools, but at a last Act of a most Glo­rious Martyrdome! Who would not reverence this saying, and take it for an Oracle.

FINIS.

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