GOD the Creator of all things, in whom the plenitude of both Sexes dwels, hath made Man like himſelfe: Male and Female Created he them: It is manifeſt that the difference of the Sexes conſiſts only in the different Scituation of the parts of the Body, which the office of generation did neceſſarily require. But certain it is, he gave one and the ſame in different ſoule to Male and Female, in which undoubtedly there in no diſtinction of Sex: The woman is endued with the ſame rationall power, and Speech with the man, and indeavoreth to the ſame end of bleſſedneſſe; where Luk. 20. Matth. 22. Mark. 12.there is no exception againſt Sex, for according to Evangelicall truth, they riſing againe it their proper Sex, doe not perform the function of Sexes, but become like unto the Angells. Therefore there is no preheminence of Nobility (between man and woman, by the eſſence of the ſoule) of one above the other, but an equal inbred dignity to both. But as for the exerciſe and operation of the ſoule, the illuſtrious Sex of women, infinitely almoſt excells the rough and unpoliſhed generation of men. Which then at length ſhall be made firme and good, when the ſame ſhall appear to be ſo (and which is our purpoſe to make) not by adulterated and painted ſpeeches, neither with logicall ſnares, by which many Sophiſters are wont to entangle the unskilfull; but by the judgements of all beſt Authors, truth-ſpeaking Hiſtories, undeniable Reaſons, as alſo by the teſtimonies of holy Writ, and firm ſanctions of both the Lawes.

Arg. 1. Firſt of all therefore, That I may begin the Matter, The Woman is ſo much the more excellent then the Man, by how much the more excellent name ſhe receiveth above him; for Adam ſignifieth Earth, but Eve is interpreted Life, by how much then, life it ſelfe is more excellent then earth, ſo much woman is to be preferred before man. Neither is there cauſe, wherefore it may be ſaid this Argument is weak, to judge of things themſelves by names; for we know that the great Creator both of Things and Names, knew things before he named them, and his Wiſdome, which cannot be deceived, therefore framed Names that they might expreſſe the Nature, Property and Uſe of things. That there is truth, and conſonancy, and ſignificativeneſſe in ancient Names, the Roman Lawes witneſſe: Therfore from names, an Argument both with Divines, and Lawyers is of great moment: As concerning Nabal, we read in Scripture, according to his name, He is a fool, and fooliſhneſſe is with him. Hence Paul in the Epiſtle to the Hebrewes, going about to ſhew the excellency of Chriſt, uſeth this Argument, ſaying, He is made ſo much better then the Angels, by how much he hath by inheritance obtained a more excellent name then they: And elſe where, He hath given him a name above every name, that in the name of Jeſus every knee ſhould bow, of things in heaven, of things in earth, and things under the earth. Add hereunto, no ſmal force and power doth ariſe to both Laws, from the obligation of words, from the ſignification of words, from conditions, demonſtrations, and diſputations of that kind, nay, even from the heads and titles of both Lawes. So in Law we well argue from the interpretation of a name, from the force of a word, alſo from the Etymology of a name, and the reaſon of the Etymology, and order, and the placing of words. For the Lawes themſelves doe not a little look into the ſignifications of names, that ſomething they may collect from thence. Cyprian againſt the Jewes argueth the firſt man to have obtained his name from the foure Parts or Quarters of the World, 〈 in non-Latin alphabet 〉 .Eaſt, Weſt, North, and South: and in the ſame book he expoundeth the ſame name Adam, becauſe the earth is made fleſh, although ſuch an expoſition differeth from the tradition of Moſes, becauſe it was written by the Hebrewes, not with four, but with three Letters; notwithſtanding this expoſition in ſo holy a man is not altogether to be diſpraiſed, who had not learned the Hebrew tongue, which very many Expoſitors of holy Writ are ignorant of, without much blame.

Now if the ſame licence may be indulged to me, that I may according to my fancy frame a like Etymology of Eve in praiſe of the Female Sex, they muſt give me leave to ſay this one thing, from thoſe myſtical Symbols of the Cabaliſts, that the name of woman hath more affinity with that unſpeakable four-letter'd name of the divine omnipotency, then the name of man, which agreeth with the divine name, neither in characters, neither in figure, neither in number. But to paſſe by theſe, for they are read by few, underſtood by fewer, and they require a larger narration, then can ſuite with our purpoſe. In the mean while, we will finde out the excellency of women, not by Name onely, but by Realities, by Offices, and Merits. We will ſearch the Scirptures, and take our riſe from the beginning of the Creation, and diſcuſſe what dignity ſhe hath obtained above the man. In the firſt order of production, we know, whatſoever are created by God, differ in this, that certaine of them perpetually abide incorruptible, certain are ſubject to corruption, and mutation; and in creating theſe, God proceeded in this Order and Method, beginning at the more noble of the one, that he might end at the nobleſt of the other: therefore he created firſt the incorruptible Angells, and ſoules: For ſo Auguſtine contendeth, that the ſoule of our firſt parent, before the production of the body, was created together with the Angells. Moreover, he created incorruptible bodies, as the Heavens, Stars, and Elements, which I call incorruptible, although they are liable to various changes, out of which he made all other things, which are ſubject to corruption, ſo by aſcending through every degree of dignity, from the more vile, proceeding to the perfection of the Univerſe. Hence firſt were brought forth Minerals, after Vegetables, Plants and Trees, next the ſenſible plant, Gen 2.at length ſenſible creatures, in their order, creeping, ſwiming, flying, and going upon four feet. At laſt he created two like himſelfe, the Male firſt, and then the Female, in whom the Heavens and the Earth, with all their ornaments are perfect; for the Creator comming to the Creation of the Woman, he reſted in her, as the moſt honourable of the whole Creation; and indeed in her is concluded, and conſummated the whole Wiſdome and Power of the Creator; ſo that beyond her there is not to be found nor imagined a more excellent Creature.

Since then, Woman is the laſt of all Creatures, the end, and complement of all the works of God, and the perfection of the Univerſe it ſelfe, who will deny her to be moſt worthy of preheminence? without which the world, now indeed abſolute, and perfect in every degree, had elſe been imperfect, which not otherwiſe, then in the perfecteſt of all creatures could have been perfected: for it is erroneous, and abſurd to thinke that God ended his daies of Creation in an imperfect work: For ſince the world was created of God, as a moſt intire and exact circle, it was neceſſary that it ſhould couple and unite the firſt of all things with the laſt. So woman while the world was created, was the laſt in time of all things were created, but in the divine Idea, and Conception was firſt, both as well for Authority, as Dignity. As concerning her it is written by the Prophet, God elected her before the heavens were created, and fore-elected her.

That is the common opinion of Philoſophers (that I may uſe their own words) That the end is alwayes the firſt in intention, and laſt in execution. But the woman was the beſt work of God, brought in of God into this world, as the Queen of it into a palace prepared for her, adorned, and decked in all reſpects; deſervedly therefore, every creature, loveth, reverenceth, and obſerveth her; deſervedly, every creature is ſubject, and obeyeth her as their Queen, being as the end, ſo the glory, and perfection, of all the works of God. Wherefore the wiſe man ſpeaks concerning her, He glorifieth the Nobility of the Woman, having fellowſhip with God; and above all, the Lord loveth her.

How much alſo in reſpect of the place, in which the woman was created, ſhe excelleth man, the holy Scriptures plainly teſtifie, in that the woman was formed in Paradiſe (being a moſt Noble and moſt pleaſant place) with the Angells; when as the man was made in the ordinary field, out of Paradiſe with bruit creatures, and afterwards, for the ſake of the woman to be created was brought into Paradiſe: therefore the woman by eſpeciall, and extraordinary priviledge of nature, as it were accuſtomed to the higheſt place of her Creation, although looking down from high, is not giddy, neither doe her eyes dazle, as it is wont to happen to men. Furthermore, if it happen, that a woman, together with the man, be in danger by waters, all outward helps being laid aſide, the woman longer ſwimmeth above the water, when the lumpiſh man preſently ſinkes to the bottom,

That the dignity of Place, maketh to the Nobility of a man, both civill Laws, and holy Canons, do abundantly confirm: and it is the general obſervation of all Nations, not only of men, but of every animate creature, yea, and inanimate alſo, That by how much more worthy ſoyl they draw their originals from, by ſo much the more generous they are counted. Wherfore Iſaac commanded his Son Jacob, that he ſhould not take a wife in the land of Canaan, but from Meſopotamia of Syria, being in better condition. Not unlike to this is that in St. John, which Joh. 1. Philip ſaid, We have found Jeſus the ſon of Joſeph of Nazareth. Nathaniel ſaid unto him, can any good thing come out of Nazareth?

But to proceed to other Arguments. The woman excelleth the man in reſpect of the matter of which ſhe was made, which Gen. 2.was not dead, and vile clay, as mans was, but a purified ſubſtance, enlivened, and endued with a ſoule; yea, a rationall ſoule, participating of the divine mind. Hereunto I ſhall adde, that man was made of the earth, which of its own nature (heavenly influences co-operating) produces living creatures of all kinds. But the Woman, (above the influences of heaven, promptitude, and potentiality of nature, and concurrence of ſecondary cauſes,) was made by God alone▪ in all things like unto him, intire and perfect; man looſing but one ſingle rib, of which the woman was formed, to wit, Eve of Adam ſleeping, and that ſo deeply, that he did not feele, when it was taken away; which God taking from the Man, gave to the Woman: Man therefore is the worke of Nature, but Woman the Artifice of God. And therefore, for the moſt part, Woman is more capable of divine ſplendor then Man, and often is found full of the ſame, which may eaſily appear, from the ſerenity and pulchritude, with which ſhe is, even to wonder, bleſt. For ſince beauty, is nothing elſe but the divine light, and ſplendor ſhining through faire bodies, he certainly hath choſe to dwell in, and fill with it, Women rather then Men.

Hence the Body of WOMAN is moſt delicate to the eye, and touch, her fleſh moſt ſoft and tender, her colour bright and luſtring, Skinne cleare, Head comely, Locks faire, haire ſoft, ſhining, and long, her Countenance majeſticke, Aſpect pleaſant, her Face ſurpaſſing in beauty, necke milke white, fore-head high, eyes ſparkling with a lovely chearfulneſſe, mixt with tenne thouſand graces; above them, eye-browes ſmooth and thin, divided with decent diſtance, from the middle of which deſcendeth her noſe, ſtreight and of due proportion, under which is her mouth neat, round and lovely, with ſmall, freſh, and red lips, within which her teeth appeare when ſhe gently ſmiles, being very ſmall, and evenly placed, overcoming Ivory with their whiteneſſe, and to whom they are fewer in number then to man, becauſe ſhe is not given ſo much to eating, and conſuming. About them her jaw-bons riſe handſomely, and cheeks of a tender ſoftneſſe, a roſie brightneſſe, and full of modeſty.

Next, take view of her round and dimpled Chinne, in a pleaſant manner, under which the neck is placed, which is ſmall, but ſomething long, fairly erected upon her round ſhoulders, a delicate throat, white, and of an indifferent thickneſſe, her voice ſweet and pleaſant, her breſt ſomewhat large and prominent, adorned with two Nectar-fill'd Paps, the roundneſſe of which, doth ſuite and agree well with the roundneſſe of her belly, her ſides ſoft, back ſmooth, and erect, armes ſtretched out, hands ſmall and ſlender, fingers •••… tly joynted, her flanks and hips more full, the calves of her legs more fleſhy, the tips of her hands and feet ending in a round orbicular compleatneſſe, and every member ful of juyce and moiſture.

Adde to theſe, her compoſed gate, modeſt deportment, graceful motion, gallant carriage, beſides the order, ſymmetrie, figure and habitude in all parts moſt ſpecious, that I may ſay, there is no creature ſo admirable, no wonder ſo to be admired, and that no man, except he be blind, cannot but ſee God himſelfe, what pulchritude ſoever the univerſal world is capable of, to have heaped upon women, to the end that every creature might ſtand amazed at her, love, and reverence her, as we ſee by experience, that incorporeall ſpirits doate upon women with moſt ardent affections, which is ſuch an approved truth, that none I think dare offer to deny it.

And that I may omit that, which Poets manifeſt to us, concerning the Loves of the gods, and their Paramours, as of Apollo, and his Daphne; Neptune, and his Salmonea; Hercules, and his Hebe; Jole, and Omphale, and of the Miſtriſſes of other gods, and more then many of Jupiter himſelfe.

The holy Scriptures in many places highly commend beauty in women, above all other gifts and graces: hence it is read in Gen. 6. Gen. 12. Geneſis, that the Sons of God, ſeeing the daughters of men, that they were fair, took them wives of all they would. We read alſo of Sarah Abrahams wife, that ſhe was a fair woman to look upon, above Gen. 24.all other women in the Land. When the Servant of Abraham ſaw Rebecca, a maid of an excellent beauty, he ſaid ſilently within himſelfe, This is ſhe which the Lord hath prepared for Iſaac the ſonne of Abraham. And Abigal the wife of wicked Nabal, as ſhe was prudent and diſcreet, in like manner ſhe was 2 Kings 2▪ fair and beautiful, and therfore ſhe ſaved the life, and the goods of her Husband from the fury of David; and the evill man was ſaved, by the faire and vertuous woman; for with theſe words David ſpake unto her, Goe in peace unto thy houſe, behold I have heard thy voice, and honoured thy face. For ſince every beauty is either ſpirituall, vocall, or corporeall, Abigal was wholly beautifull, both by prudence of ſpirit, comelineſſe of body, eloquence of ſpeech, upon which account, when Nabal was dead ſhe became one of the wives of David. And Bathſheba 1 Chron▪ 1▪ was a woman of ſo excellent a forme, that David was taken with the love of her, and after the death of her▪ Huſband did extol her with Queenly dignity before the reſt, when ſhe was eſpouſed to him. Abiſhag the Shunamite, becauſe ſhe was a Virgin moſt faire, therefore was choſen to lye with the King in his extream age, to recover his heat: Whereupon the King being old, did inrich her with the higheſt honours, and after his death, ſhe was accounted in the place of Queen. Hitherto appertaine thoſe things which we read concerning Heſt. 1. 2.the wonderful beauty of Queen Vaſti, and Heſter, who was yet preferred before her, and was more excellent, and of a more exceeding fair and comely face.

Judith 8▪ We read concerning Judith, whoſe beauty the Lord increaſed ſo much, as in beholding her, men were ſtruck with aſtoniſhment. Din 13.We read concerning Suſanna, which was raviſhingly delicate and beautifull. We read concerning Job, that Job laſt.after his various temptations, and his involved miſeries, beſides other things, the Lord gave to him three moſt fair daughters, more gracious then the three Graces, fairer then whom, there was not any in the whole earth found out. If we read the hiſtory of holy Virgins, truely wee cannot but admire their wonderfull beauty, and ſpecious▪ form before other children of men: But above all, both far and near, as the immaculate Princeſſe of all, ſhines forth the bleſſed Virgin Mary, Mother of Chriſt, at whoſe beauty the Sun and Moon ſtands amazed, from whoſe glorious countenance, ſuch a luſtre of chaſtity and holineſſe floweth, as that it was able to dazle the minds of all men, no man for all that, at any time through the temptation and inticements of ſo ſtupendious a beauty, falling in the leaſt thought.

Theſe, although more largely ſet downe in the holy Bible, where ſo often mention is made concerning beauty, I have Num. 31.related almoſt in the very words themſelves: by which we are given plainly to underſtand that the beauty of women, not onely with men, but with God is eſteemed, and hath its honour: Therefore we read in holy Writ, that God commanded every male child to be ſlaine, but the fair women to be ſaved alive. In Deuteronomy the children of Iſrael were permitted Deut. 21.to chuſe themſelves Wives out of the fair women captives. Beſides this admired beauty, alſo, the woman is endowed with a certaine grace of comelineſſe, which happeneth not unto men. For the hairs of women grow to ſuch a length, as that they may cover thoſe parts of the body, wherein there is leſſe comelineſſe. Of which parts it is not neceſſary at this time I ſhould treat. Onely this I ſhall ſay, that in wonderfull decency Nature hath ordained theſe in women, being not prominent, as in men, but biding within in a more ſecret, and ſure place.

Furthermore, Nature hath afforded women more modeſty then men: Wherefore often times it happens that women, being diſeaſed with the dangerous Ulcer in the ſecrets, they have rather choſen death, then to ſubmit themſelves to the ſight and handling of a Chirurgeon, that they might be healed. And they retaine this grace of modeſty not onely living, but dying, yea, and alſo dead; which appeareth cheifly in thoſe, which periſh in waters. For as Pliny writeth, and experience teſtifieth, the woman lyeth with her face downwards, nature ſparing the modeſty of the dead, but the man ſwimmeth with his face upwards. To theſe may be added, the worthieſt member in man, by which we differ chiefly from bruits, and ſhew forth the divine nature, is the head, in which head, the chiefeſt part is the countenance: the head in men is deformed with baldneſſe, the woman contrariwiſe, by a great priviledge of Nature, waxeth not bald. The countenance moreover in men, is often times ſo ſoiled with a moſt odious beard, and covered with naſty haires, that they can ſcarcely be diſcerned from beaſts; in woman contrarywiſe, the face alwayes abides pure, and comely. Hence there was in the law of the twelve tables, that women ſhould not ſhave their cheeks, leaſt when a beard ſhould bud forth, their modeſty might be hid: and it is to all for an argument of the cleanlineſſe of women, that when a woman is once cleanly waſhed, as often as ſhe waſheth afterwards in cleane water, the water receiveth not the leaſt foulneſſe: but man when he hath been waſhed often times very clean, he muddieth, and ſoileth the water.

Moreover, by the ordinance of nature, women through ſecret places every moneth expell their ſuperfluities; but mens are continually expelled through the face, the moſt comely part of the body. Furthermore, ſince amongſt all other living creatures, it is given only to man to look with the countenance erect towards heaven, Nature and Fortune have reſpected woman cheifly in this, and are ſo propitious, that if by chance ſhe falls, ſhe almoſt alwayes falls upon her backe, and ſeldome, or never on her head or face. There is another thing which we may not omit: Do not we ſee that in the procreation of mankind, nature preferreth women before Gal. 2. de ſperm. 14.men? which is cheifly perſpicuous, becauſe the womans ſeed alone, as Galen and Avicen ſay, that is the matter and nutriment of the child, not the mans, becauſe it entreth into the woman as an accident into the ſubſtance. For, as the law ſaith, that is the greateſt and cheifeſt office of women, to conceive, and to nouriſh the thing conceived; for which cauſe we ſee that many are like their mothers; becauſe they are procreated of the blood of them: and that holds alſo very much in the habit of the body, alwayes in the manners; if the mothers be fooliſh, alſo the ſons are fooliſh; if the mothers be prudent, the ſons are prudent. But contrary wiſe in fathers, if they be wiſe, for the moſt part, they beget fooliſh children, and fooliſh fathers wiſe children, provided alwayes, the mothers be wiſe. Neither is there any other reaſon why Mothers love their children, more then Fathers, except that, becauſe the mothers are ſenſible they have more of their owne ſubſtance, then the fathers; for the ſame cauſe alſo, I think it is naturall to us, to be more affected towards the mother, then towards the father; ſo as we ſeem but to affect the father, but paſſionately to love the mother. And therfore nature affordeth to women milk of ſuch a ſtrength, which doth not only nouriſh infants, but alſo reſtore them being ſicke, which alſo when they are grown up, may ſuffice for ſaving of life. The experiment we read in Valerius Max. concerning a young maid of the common people, which by ſuckling nouriſhed her mother in Priſon; when otherwiſe, ſhe was condemned to have Val. l. 5. c. 4. Ariſt. l▪ anima lib. Eccl. l. 26. periſhed with hunger: for which piety of hers, life was not only given to the mother, but a ſettled maintenance to both; and the priſon was afterward dedicated to the goddeſſe Piety. For it is moſt commonly ſeen, that the woman is more full of compaſſion and piety then the man, which Ariſtotle gives as Ariſt. l. de animal. Eccleſ. 26; proper to the Female Sex. Wherefore it is I think Salomon ſaith, where there is not a woman, the ſick languiſheth; either becauſe by ſerving & aſſiſting ſhe is of wonderful dexterity towards the ſick, and alſo full of chearfulneſſe, or elſe becauſe womans milke is a remedy to the ſick, and weak, and to them that are next neighbours to death, by which they are reſtored to life. Hence Phyſitians report, that the heat of their paps applyed to breſts of old men, ſtricken with extream age, exciteth, increaſeth, and confirmeth vitall heat in them. Which thing David was not ignorant of, who choſe Abiſhag the Shunamite maid, in his old age to cheriſh him by her imbracements. Moreover woman is more apt then man, for that myſterious office of Generation, for that ſhe is ripe at 10. years and under, but he not many years after. And beſides, it is very well knowne that the woman alone of all fruitfull creatures, after ſhe is with child, and beginneth to bear in her womb; alſo not long after ſhe is delivered, inclineth to the foreſaid act again, whoſe veſſell is ſo affected to humane conception, that it is ſaid ſometimes without lying with a man, ſhe hath conceived. So Averrois 2. Collig.that Naturaliſt hath delivered in thoſe his famous Monuments of learning, concerning a woman which conceived of ſeed that was ſpent in a Bath. To this may be added, another wonder of Nature, that a woman if being with childe, ſhee have longed, as wee ſay, without hurt hath fed on raw fleſh, raw fiſh, often times upon coales, loame, ſtones; alſo hath concocted metalls, poyſons, and many things of this ſort, and converted them into wholeſome nutriment: how great miracles, beſides theſe mentioned, Nature her ſelfe deſireth to produce in women; no man will wonder that hath read through the Volumes of Philoſophers and Phyſitians.

I will lay down one notable example from them, which is ready and at hand. And that is, that the menſtruous blood of women, beſides from quartan Agues, freeth them from Hydrophobia, being a diſeaſe when one is extreamly afraid of water, from the Falling Sicknes, the Leproſie, Bruiſes, Melancholy, and Madneſſe, and other moſt pernicious Maladies of that kind▪ and many other things no leſſe, if not more wonderfull it effecteth, as that it quencheth great flames of fire, allayeth tempeſts, ſaveth from danger of drowning, driveth away whatever is noxious, counter-works Witch-crafts, and putteth to flight evill ſpirits. Many more things they ſay, which is not my mind at preſent to urge. Yet this I will adde to the reſt, as a vantage, that there is in women, according to the traditions of Philoſophers and Phiſitians, which are proved by experiences, a divine gift, by which they by their own proper helps and benefits are able to heale themſelves in every kind of diſeaſe, without the aſſiſtance of any outward means.

But that which goeth beyond all Miracles, being it ſelfe the greateſt Miracle is, viz. that Woman alone without man is able to produce humane nature, which in no wiſe is given to man; which things even by the Turks and Mahumetans is confeſſed; with whom, many are beleeved to have conceived without mansſeed, whom they cal in their tongue Nefeſol • i. And Iſles are ſpoken of, where women conceive by the blaſt of wind; which thing notwithſtanding we will not grant to be true, becauſe the Virgin Mary alone (I ſay) ſhee alone without man conceived Chriſt, and brought forth a ſon of her own proper ſubſtance, and naturall fruitfulneſſe: the moſt bleſſed Virgin Mary is the true Mother of Chriſt, and he true Chriſt, and the naturall ſon of the Virgin Mary: I ſay naturall, becauſe a man; and againe, the naturall ſon of a Virgin, in regard the Virgin Mary was not obnoxious to corrupt nature, wherefore ſhe neither brought forth with any paine, neither was ſhe under the power of man; Such was her fruitfulneſſe by the overſhadowing of the Holy Spirit, that ſhe did not need the Orig. in primo cont. Fauſt.help of man. Amongſt brute creatures, it is manifeſt that ſome Females have conceived without Males: as the Females of Vultures, which is ſtoryed by Origen, in his firſt againſt Fauſtus: alſo certaine Mares to have conceived by the Weſt wind blowing, Antiquity hath found, concerning which theſe Virg. 3. Georg. Pin. • 2. things are ſung,

Now what ſhall I ſay concerning ſpeech, a divine gift, by which one thing we chiefly excell beaſts, which Triſmegiſtus Mercurius eſteemed of the ſame price he eſteemed immortality, and Heſiod names it the beſt treaſure of man: Now is not woman more eloquent of ſpeech then Man, more terſe, and fluent? doe not we (all of us) learn firſt to ſpeak either from Mothers or Nurſes? truly Nature it ſelfe, the wiſe diſpoſer of all matters, in this hath wiſely provided for women, that ſcarce at any time you ſhall finde a woman dumb; It is a glorious thing then to excel men, in that by which men chiefly excel other living creatures.

But from prophane, let us returne to ſacred writ as by re-enterance, and let us begin the matter from the very fountaines of Religion. We know in the firſt place without doubt, that God bleſſed the Man for the Womans ſake; which benediction for as much as Man was unworthy, he deſerved not to have, before the woman was created. To which is conſonant that Pro. 18. Eccle. 26.Proverb of Salomon; Who findeth a good Woman, findeth a good thing, and obtaineth a bleſſing from the Lord; And that of Eccleſiaſticus, The Husband of a good Woman is bleſſed, and the number of their yeares are doubled; and no other man is able in dignity to be compared to him, which is worthy to have a good woman. For as Eccleſiaſticus ſaith, A good Woman is a grace above every grace. Therefore Salomon in his Proverbs calleth Prov. 12. 1 Cor. 11.her the Crowne of a Man, and Paul, the glory of a Man; but glory is defined, the conſummation, and perfection of a thing reſting and delighting in its own end, which is ſo compleate in it ſelfe, as that nothing can be added to make its perfection greater:

Auguſt. The woman therefore is the Conſummation, Perfection, Felicity, Benediction, and Glory of the Man: And as Auguſtine ſaith, the firſt ſociety of mankind in this mortality: therefore there is a neceſſity, every man ſhould love her, and who doth not, he is eſtranged from all vertues and graces; nay, I will ſay more, even from humanity. Hitherto might be referred thoſe Cabaliſticall myſteries, how Abraham was Gen. 18. 28.bleſſed of God by reaſon of a woman, Sarah; the letter H being taken away from the name of the woman, and added Gen. 17.to the name of the man, and he was after called Abraham. How Jacob had his bleſſing by a woman alſo, to wit his mother, who got it for him: There are many things in holy Writ of this kind, but not to be explained in this place: bleſſing therefore Gen. 2.is given for the womans ſake, but the law for the man; the law I ſay, of anger, and malediction; the man was forbid to Gen. 17.eate of the fruite of the tree, the woman not ſo, who neither as yet was created, when the command was given to the man: for woman God willed to be free from the beginning; the man therefore ſinned by eating, not the woman; the man brought death, not the woman; and wee all have ſinned in Adam, not in Eve; we have drawn originall ſin, not from Gen. 3.the Mother the Female, but from the Father, the Male; therefore the old law hath circumciſed every Male, and the Females abide uncircumciſed, ordaining originall ſin to be puniſhed in that ſex only which tranſgreſſed; neither did God accuſe Eve becauſe ſhe had eaten, but becauſe ſhe had given occaſion of evill to the man, and that unwittingly, by reaſon ſhe was tempted of the Devill: The man knowingly ſinned, the woman ignorantly, and deceived hath erred; for ſhe was tempted of the firſt devill, who knew the woman to be the moſt excellent of all the creatures. And as Bernard ſaith, the devill ſeeing her beauty to be admired, knowing her to be ſuch a one as he had knowne before, whilſt he ſtood, which above all Bernard.Angells had the fruition of God, he caſt envy againſt the woman alone, for her excellency: Wherefore Chriſt was borne moſt humble into the world, that he might by his humility Gen. 3.expiate the pride of the ſinne of our firſt parents; he took the mans Sex as being more humble, he took not the womans Sex being more ſublime and noble.

Moreover, becauſe we were condemned for the ſinne of the man, not for the ſinne of the woman, God willed, that by which Sex the ſinne came, in the ſame the expiation of ſinne ſhould be made, and the Sex which through ignorance was deceived, by the ſame puniſhment ſhould be made: Therefore it was ſaid to the Serpent, becauſe the woman, or which is truer read, becauſe the ſeed of the woman ſhall bruiſe his head; not the man, neither the ſeede of the man. And hence it is that the order of Prieſt-hood is committed by the Church, rather to the man, then to the woman, becauſe every Prieſt repreſenteth Chriſt; but Chriſt, the firſt man, being a ſinner, to wit Adam, from this the Canon is underſtood which beginneth thus, This Image: that woman is not made to the Image of God, to wit, the corporeall image of Chriſt; for God willeth (I ſay) Chriſt to be the ſonne not of the man, but of the woman; whom he honoured ſo far, that he would put on the fleſh of woman alone, for in regard of the woman alone, Chriſt is called the ſon of man, not in regard of the man. This is the great Miracle which the Prophet was very much amazed at, becauſe a woman compaſſeth a man; to wit, when the whole Sex of man is comprehended in a Virgin, and ſhe beareth Chriſt in her body. Alſo Chriſt riſing ftom the dead appeared to women firſt, and not unto men; neither is it unknown that after the death of Chriſt, men departed from the faith, but women (it is manifeſt) never fell away from the faith, and Chriſtian Religion.

Furthermore, no perſecutions for the faith at any time, no Hereſie, no Errour hath ever riſen from women: but otherwiſe it is concerning men, Chriſt is betrayed, ſold, bought, accuſed, condemned, ſuffered, was crucified; at length put to death, and all by men. Yea, he was denied of Peter, forſaken of the reſt of the Diſciples, accompanied of women alone to the croſſe, and to the Sepulcher. And the wife of Pilat a heathen did more indeavour to ſave Chriſt, then any of thoſe men, which had beleeved. To this may be added, that almoſt all the whole Schoole of Divines affirm, that then the Church abided not, except in one woman alone, to wit, the Virgin Mary, and for that thing deſervedly the Female Sex is called religious, and holy. Now if any ſhould ſay with Ariſtotle, that the Males are more ſtrong, more wiſe, and more noble amongſt living creatures, the excellent Doctor Paul anſwers this ſaying; God hath choſen the fooliſh things of the world to confound the wiſe, and the weak things of this world God hath choſen, to confound the ſtrong, and the ignoble, and contemptible God hath choſen, and thoſe things which are not, that he might deſtroy thoſe things that are. For who amongſt men, in all gifts of Nature was more eminent then Adam? but a woman humbled him: Who ſtronger then Sampſon? but a woman over-came his ſtrength: Who chaſter then Lot? yet a woman provoked him to inceſt: Who more religious then David? but a woman perverted his holineſſe: Who wiſer then Salomon? but a woman deceived Job.him: Who patienter then Job? whom the devill ſtript of all his goods, killed his Daughters and his Sonnes, filled him with Ulcers all over his body; notwithſtanding he was not able to provoke him from his ancient ſincerity; but the woman (being in this ſuperiour, and of more power then the devill himſelf) provoked him to curſe. Yea, if it were lawful to call Chriſt himſelfe into theſe compariſons, then whom nothing is more powerfull, nothing more wiſe, ſince he is the eternall wiſdome and power of God; did not he ſuffer himſelfe to be overcome by the Woman of Canaan? he ſaying, Mat. 15. Iohn 18 It is not good to take the childrens bread and caſt it to dogs. She again anſwered, Yea Lord, but the dogs eate the crums that fall from their Maſters table, and now, with reverence be it ſpoken, as it were overcome by this Argument, he bleſſed her, ſaying, Be it done unto thee as thou wilt. Who more ferventer in the faith Mat. 20. Mat. 14. Luk. 22.then Peter, the chiefe of the Apoſtles? a woman ſeduced him, not the leaſt Paſtor of the Church, to deny Chriſt. Let the Canoniſts ſay what they wil, that their Church cannot erre, but hath not the woman Pope, her name Joane, deluded it with an Plat. de Joan. 8. egregious impoſture? but who ever ſhall ſay theſe things, more bend themſelves to the reproach of women, then to adde to their praiſes: To whom women in this manner ſhal anſwer, If there be a neceſſity that one of us make a loſſe of ſome good or life, I had rather deſtroy thee, then be deſtroyed my ſelfe; and that by the example of Innocent the third, who in his own Epiſtle decretall to a certain Cardinall, whom he ſent Legat for the Roman See, who left this in writing, If it cannot be avoided, but that I, or thou muſt be confounded, I will chuſe rather to confound thee.

Furthermore, the civill Lawes take that care of, and provide for women ſo, that they ſhall be ſure to have their right, although it cannot be without damage and injury to men. And in holy Writ, is not even the wickedneſſe of women commended and extolled oftentimes more, then men doing wel? Gen. 31▪ Gen▪ 27.Is not Rachel praiſed, which deluded her Father with a neate invention, when he ſought his Idolls? Is not Rebecca praiſed, becauſe ſhe got Jacob the bleſſing of his Father by deceit, and afterwards warnes him to fly his brothers wrath? And Rhaab the Harlot did deceive thoſe that ſought the Spies Joſh. 2.of Joſhua, and it was accounted to her for rightèouſneſſe. Jael went out to meet Siſera, and ſaid to him, enter in O my Lord; and ſhe gave to him, requiring water, a bottle of milke to drinke, and covered him lying down: and Siſera ſleeping, ſhe entered in unto him, and drove a naile into his head, and ſlew him, who had truſted himſelf with her for ſafety: and for this Judith 11▪ notorious betraying, ſhe was bleſſed among women, in her tabernacle. Read the Hiſtory of Judith, and note her words to Holefernes, ſhe ſaith, Take the words of thy handmaid, becauſe, if thou wilt follow them, the Lord will keep thee ſafe, ſaying, I will tell to thee all things, ſo that I may lead thee thorow the midſt of Jeruſalem: and thou ſhalt leade the people of Iſrael as ſheep without a ſhepherd, and not one dog ſhall barke againſt thee, becauſe theſe things are ſpoken to me by the providence of God. And Holofernes, lulled a ſleep with her flatteries, ſhee ſtrucke into the neck, and cut off his head: I pray you what more wicked counſel, what crueller treacheries, what more capitall treaſons can be invented? And yet this woman therefore, was praiſed and magnified: ſo then the wickedneſſe of woman is higher reputed then mans well doing. Did not Cain do well in offering the firſt of the fruites of the earth for a ſacrifice? and yet for that very thing he was rejected of God: And did not Eſau do well, while in a pious obedience he hunted after Veniſon for his decrepit father? and in the meane time he was defrauded of the bleſſing, and hated of God: Ʋzzah for his zeale to Religion, holding up the Arke ſliding, and almoſt fallen downe, was ſtruck down with ſudden death. King Saul for ſparing the fat beaſts of the Amalakites, although for a ſacrifice to the Lord, was deprived of his Kingdome, and delivered up to an evill ſpirit. The daughters of Lot were excuſed from the inceſt with their father, but their drunken father was not excuſed, and his poſterity was caſt out from the Church of God. Inceſtuous Tamar was defended, and called more juſt then the Patriark Judah, and notwithſtanding that fraudulent Inceſt was thought worthy to propagate that line, of which our Saviour ſhould afterwards be borne.

Goe now yee ſtout and valiant men, go yee great Schollars, that have Pallas and the Muſes moſt propitious to you, goe I ſay, & by as many examples (which all your Poetical helps are too few for) prove the contrary opinion, namely, that the wickedneſſe of a man is better then a womans well doing. Sure I am you cannot be able to defend that, except you run to blind Allegories, where alſo the authority of woman ſhall be equall at leaſt with that of man.

But let us returne, even this may be a moſt evident Argument to all, of the excellence of ſo happy a Sex, becauſe the pureſt of them, the moſt bleſſed Virgin Mary, was conceived (as ſome divines affirm) without originall ſin. This is a ſtrong Argument of Ariſtotle; the beſt of which kinde is more noble then the beſt of the other kind, that kind is more noble then the other: In the Female kind the beſt is the Virgin Mary, in the Male kind there hath not riſen a greater then John Baptiſt, but how much the bleſſed Virgin, which is exalted above all the companies of Angels excelleth John Baptiſt, no ſound Chriſtian can be ignorant of. In like manner, on the contrary, wee may argue, the worſt of which kind, is worſe then the worſt of the other, that kinde is inferiour Mat. 14.to the other: But we read of ſome men worſe then the worſt of women. We will not here diſpute whither he might bee Judas, that betrayed Chriſt, concerning whom Chriſt ſaith, It had been better for that man he had not been borne; or Antichriſt, in whom the whole power of Satan dwelleth. Furthermore, the Scriptures declare many men to be condemned to eternal torments, when no woman at any time condemned may be read of: to this may be added in way of teſtimony a prerogative of brutiſh nature, becauſe the Eagle which is Queen of all Birds, always of the Female, never of the Male is found: & it is ſaid, that there is but one only Phaenix, and that a Female, which is in Egypt. But on the contrary, of the Serpent, which hath its name from King, I mean the Baſiliske, the moſt poyſonous of all venemous creatures, there is none except a Male, which is impoſſible to be gendered a Female.

Furthermore, the excellency, vertue, and innocency of this Sex, even by theſe Arguments aboundantly ſufficient may be ſhewed, becauſe the riſing of all evills is of man, none of the woman, becauſe the firſt formed Adam, hee durſt tranſgreſſe the Law of the Lord, he hath locked the gates of Heaven, and hath rendred us all liable to ſin and death, for we Gen. 4.all have ſinned and dyed in Adam, not in Eve: In like manner, the firſt begotten of him hath unlocked the gates of Hell, he was the firſt Envyer, the firſt Man-ſlayer, the firſt Parricide, the firſt deſpairing of the mercie of God; the firſt that had two Wives, Lamech; the firſt drunkard, Noah; the firſt diſcoverer of the nakedneſſe of his father, the ſon of Noah, Ham; the firſt Tyrant and Idolater, Nimrod. Man firſt committed Gen. 9. Ibid. Gen. 10. Gen. 3 • . Exod. 1. Gen. 18.adultery, man was firſt inceſtuous, men firſt made covenants with devills, and found out prophane arts; the ſons of Jacob firſt ſold their brethren, Pharaoh the Aegyptian firſt killed children; men firſt laſcivious againſt nature, Sodome and Gomorrah, in times paſt famous Cities, being witneſſes, which for the wickedneſſe of men periſhed.

We read of ſome men having two Wives for their goatiſh pleaſure; ſome more, ſuch were Lamech, Abraham, Jacob, Eſau, Joſeph, Moſes, Sampſon, Helcana, Saul, David, Salomon, Aſſur, Roboham, Abia, Caleph, Ahaſuerus, and innumerable others, which had each of them many Wives and Concubines; neither content with the uſe of them to fill their luſts, they have mingled themſelves with their hand-maides alſo. But on the contrary, we finde that no woman, except onely Bathſheba, but hath been contented with one man alone, neither ſhalt thou find any that had two husbands, if they had Off-ſpring of the firſt; for women are much more continent, by reaſon of their ſhamefacedneſſe and modeſty, then men; who, becauſe they have known themſelves unfruitfull (we read) that they have abſtained from lying with men, and to have brought into Gen. 16. & 19.their Husbands ſtrange women, as Sarab, Rachel, Lea, and many others unfruitful, which have brought in their handmaids to raiſe up poſterity to their husbands. But what man I pray you, how old ſoever, cold, barren, and unfit for women, is of ſuch goodneſſe towards his wife, or at any time of that charity, that they will appoint ſome in their places which might bedew the fertile womb of the Wife with fruitfull ſeed? although we read that Lycurgus and Solon eſtabliſhed Lycurgus▪ Solon.lawes of this ſort in times paſt, as if any old man, and unfit for marriage, or leſſe active, then is required for the ſervice of Venus, had married a Maid, that it might bee lawfull to the wife to chuſe one of the young-men, approved for his ſtrength and activity, with whom ſhe might ſweetly ſport and dally, provided always, that the iſſue might be her Husbands; neither was it lawfull for any to account ſuch iſſue adulterous or miſ-begotten; we read of them not kept, not ſo much by the rigidneſſe of men, as by the continency of women refuſing them. There are innumerable moſt famous women, who in modeſty & conjugal love have excelled all men, ſuch as Abigal the wife of Nabal, Artemiſia of Mauſolus, Argia the wife of Polinices the Theban, Julia of Pompeius, Portia of Cato, Cornelia of Gracchus, Meſſalina of Sulpitius, Alceſte of Admetus, Hypſicratea of Mithridates the Pontic King, Dido the builder of Carthage, the Roman Lucretia, and Sulpitia of Lentulus: there are infinite others, whoſe immoveable Virginity, and chaſtity could not be changed by death, examples of which offer themſelves, Atlanta Calidonia, Camilla Volſca, Iphigenia a Greek, Caſſandra and Criſe; to theſe may be added the Lacedaemonian, Spartan, Mileſian, and Theban Virgins, and innumerable others, which the hiſtories of Hebrewes, Greekes, and Barbarians number to us, who made Virginity of more account then Kingdomes, yea, then life it ſelfe: if now examples of piety be required, amongſt others theſe offer themſelves: Claudia a Veſtal Virgine towards her father, and that mean Plebeian Maid, concerning whoſe pious affection to her Mother, we have ſpoken of before: But ſome Zoilus wil object againſt theſe, that there have bin deſtructive marriages & which have made direful Tragedies, as thoſe of Sampſon, Jaſon, Deiphobus, Agamemnon; which if any wil ſee into with Lynceus eyes, he ſhall find that wives are falſely accuſed; none of which at any time have proved bad to a good Husband, for there were never ill Wives, but to ill Husbands; to whom although they ſhould prove good, oftentimes they are corrupted with the vices of their husbands. Doe not you think, if it might be lawfull for women to make Lawes, write Hiſtories, but that they could write Tragedies concerning the unmeaſurable malice of men? amongſt whom many are found Manſlayers, Theeves, Raviſhers, Forgers, Incendiaries, Joſh. 7. 2 King 19. • Chron. 4.traytors, which in the time of Joſhua and David the King did rob in ſo great multitudes, that they did appoint Princes of their companies: yea, alſo in theſe dayes, there is an infinite number of them. Hence all Priſons are filled with men, on every hand all places are burthened with the carkaſſes of men: But on the other ſide women have been the inventors of all liberall Arts, of every Grace, and Vertue, which the feminine names of Arts and Vertues clearly manifeſt. To which I will adde that notable thing, that the Orbe of the earth is named from the names of women, to wit, from Aſia the Nymph, from Europa, the daughter of Agenor, from Lybia the daughter of Epaphus, which is alſo called Africa. To conclude, if a ſurvey be made through the ſingular kinds of vertues, women every where obtaine the principall place: It was a woman, the Virgin Mary her ſelf, which firſt vowed virginity Lactant. l. Inſtit. Euſ. de praep. Evangel. Aug▪ de civit. Dei Exod. 15. to God: women Propheteſſes were alwaies inſpired with diviner gifts then men, which is noted concerning the Sybils, as Lactantius Euſebius, and Auguſtine teſtifie. So Mary the ſiſter of Moſes was a Propheteſſe, and, Jeremiah being in priſon, the wife of his Uncle, by name Olda, was raiſed up to be a Propheteſſe to the periſhing people of Iſrael, greater then all the Prophets they then had.

Let us ſearch the holy Scriptures, and we ſhall ſee the conſtancy of women in faith and holy duties, commended far above men, as Judith, Ruth, Heſter, which are mentioned with ſo 2 Chro. 22. 2 Chro▪ 34.much glory, that they give names to bookes in holy Scripture. Abraham himſelfe, who for his eminency of faith, the Scripture hath called juſt, becauſe he beleeved God, notwithſtanding he muſt ſubmit to his wife Sarah, and by the voyce of God is commanded, All things whatſoever Sarah ſaith, heare her voyce. So Rebecca firmly beleeving, proceedeth to aske of God, and for an anſwer, ſhe heareth a miracle, Two Nations are in thy wombe, and two people ſhall be divided from thy belly. And the widdow of Sarepta beleeved Eliah, although he did tel her a difficult thing. So Zacharias, reproved of the Angell for incredulity, was dumb, and Elizabeth his wife propheſied in voyce and wombe, and is commended, becauſe ſhe beleeved faithfully, who afterwards commendeth the bleſſed Virgin, ſaying, Bleſſed art thou which beleeveſt what things are ſaid to thee of the Lord. So Anna the Propheteſſe did confeſſe God after the revelation of Simeon, and did ſpeake concerning him to all willing to heare, who did expect the redemption of Iſrael▪ and Philip had foure Daughters, Virgin Propheteſſes.

What ſhall I ſay concerning that woman of Samaria, with whom Chriſt did ſpeak at the Well, and filled with faith of her beleeving, he refuſed the food offered him by the Apoſtles. See the faith of the Mat. 27. ct 28. Mat▪ 15. & 16. Luk. 23. & 25.woman of Canaan, and of the woman, which had the iſſue of blood: is not the faith and confeſſion of Martha, like the confeſſion of Peter? Yea▪ how much conſtancy of faith was in Mary Magdalen is noted to us out of the Goſpels; for ſhe, while the High Prieſts and Jewes crucifie, weepeth at the croſſe, carrieth oyntments, ſeeketh in the Tomb, asketh the Gardiner, re-acknowledgeth God, goeth to the Apoſtles, and tells that he is riſen, they doubt, ſhe beleeveth. What Act. 18.againe ſhall I ſay of Priſcilla? a moſt holy woman, who inſtructed Apollos, an Apoſtolicall man, moſt learned in the Law, the Biſhop of the Corinthians: neither was it an unſeemly thing for an Apoſtle to learne of a woman, which could teach in the Church. Adde moreover, thoſe which have teſtified the conſtancy of their faith by patience in Martyrdome, by contempt of death, whoſe number is no leſſe then mens.

Neither is to be paſt by with ſilence, that wonderfull mother, and 2 Mac. 7.worthy of the memory of all good men, who ſeeing her ſeven ſons periſhing by cruel martyrdom▪ was not only of good courage, but alſo ſtrongly did exhort to put them to death: & ſhe her ſelf, truſting in the Lord in al conditions, after her ſons, was alſo put to death, for the Laws and Liberties of her Country. Did not Theodelina, the daughter of the K. of the Bavarians convert the Lombards to the faith of Chriſt? Greiſilla the ſiſter of Henry the firſt, Emperor, the Hungarians? & Clotildis the daughter of the K. of the Burgundians, the Franks? & a certain Apoſtleſſe a woman of a low rank, the Iberians? and each of them, innumerable other people beſides wone over to Chriſtian Religion?

Finally, This moſt Religious Sex alone, or at leaſt cheifly is it, in which the Catholique faith, and the continued works of godlineſſe ſhine bright continually to this day; but leaſt any ſhould doubt that women are not able to doe all thoſe things appertaining to men; let us run over the matter by examples, and wee ſhall finde, there is no famous action in any kind of Vertues performed by men, which may not as excellently be done by women: Meliſſae Cybeles in times paſt were famous for the Prieſthood; from whoſe name other goddeſſes Prieſts afterward were called Meliſſae: Hypecauſtria was the Prieſt of Minerva, Mera of Venus, Iphigenia of Diana and women were the Prieſts of Bacchus, famous by many names, as Thyades, Maenades, Bacchae, Eliades, Mimalonides, Aedonides, Euhyades, Baſſarides, Triaterides; with the Jewes, Mary the ſiſter of Moſes together with Aaron did enter the Sanctuary, and was accounted as a Prieſt. In our Religion, although the office of Prieſt-hood be forbidden women, we know notwithſtanding, that Hiſtories declare, that women ſometimes concealing their Sex have aſcended to the top of the High Prieſts office. So many there have beene moſt holy Abbeſſes and Nuns, whom antiquity was not aſhamed to call Prieſts. Famous in prophecy with Nations of all Religions, Caſſandra, Sybillae, Mary the ſiſter to Moſes, Debora, Holda, Anna, Elizabeth, the foure daughters of Philip, and many other holy women of later days, as Brigida, Hildegardis have been

Furthermore in Magicke, whether by the familiarity and acquaintance of good or evill ſpirits I diſpute not, Circes before the reſt, and Medea did far more wonderful things, then even Zoroaſtes himſelfe, although the Inventor of this Art, as hee is beleeved by many.

Againe, In Philoſophy there is famous Theano the wife of Pythagoras, and his daughter Dama, famous for expounding the darke ſentences of her father: alſo Aſpaſia, and Diotima the Schollars of Socrates, and Mantinea, and Phileſia Axiochia, both the Shollars of Plato. To conclude, Plotinus extolleth Gemina, and hee praiſeth Amphiclea, and Lactantius Themiſtis: The Roman Church rejoyceth in her Katharine, which maide alone, did farre excell all the learning of wiſe men in that age, Neither may we forget in this place Zenobia, the Queen, and Schollar of Longinus the Philoſopher, who for her abundant and excellent skill of letters, obtained the name of Ephiniſſa, whoſe holy workes, Nicomachus hath turned into the Greek tongue.

Let us proceed to Oratory and Poetry: behold Armeſia, by ſirname Androgenea, Hortenſia, Lucrea, Valeria, Capiola, Sappho, Corinna, Cornificia Romana, and Erimna Telia, or Telbia, which were named Epigrammatiſts, & in Saluſt Sempronia, and Calphurnia among the Lawyers; yea, except it had been forbidden women to learn letters in theſe days, even now, as yet might be had women of moſt famous learning, more excellent in wit then men.

But wherefore do I ſpeake concerning this? becauſe women (by nature it ſelfe alone) without doubt ſeem to excell Artificers in all Diſciplines: do not Grammarians boaſt themſelves to be Maſters of Well-ſpeaking? and do we not learn that better from Nurſes, and Mothers, then from Grammarians? hath not Mother Cornelia framed the moſt eloquent tongue of the Gracchi, and the mother of Iſtrinus, taught Sylem the ſon of Aripithus the King of Scythia the Greek tongue? did not alwayes children (born in Colonies brought in with ſtrange Nations) hold the ſpeech of their mothers? Not for any other cauſe, Plato and Quintilian carefully gave Order concerning chuſing a fit Nurſe for children, that their ſpeech might be rightly and diſcreetly formed by the tongue of the child.

And are not alſo Poets in their Trifles and Fables, and Logicians in their Notionall contentions overcome by women? There is not an Orator ſo good, or ſo happy, but the perſwaſion of a light Huſwife will overcome him.

What Arithmetician by caſting up falſely can deceive a woman of her due benevolence? What Muſician can equall a woman by ſinging and pleaſantneſſe of voice? Philoſophers, Mathematicians, Aſtrologers, are they not in their Divinations, and Prognoſtications oftentimes inferiour to plaine Country women? and often an old woman excells a Phyſitian. Socrates himſelfe the wiſeſt of all men (if credit may be given to the teſtimony of Pythius) and mature in judgement, yet diſdained not to learn ſomething of the Lady Aſpaſia: So neither was Apollos the divine, aſhamed to be inſtructed by Priſcilla.

Now if Prudence be required, Opis, related amongſt the goddeſſes, Plotina the wife of Trajanus, Amalaſuntha the Queen of the Oſtrogoths, Aemilia the wife of Scipio, are examples: to whom may be added, Debora a moſt Prudent woman, the wife of Labidoth, Judg. 4.who alone, as may bee read in the Booke of Judges, ſome time judged over the people of Iſrael; and the children of Iſrael went up to her for every Judgement: who alſo was choſen Captaine of the Hoſt of Iſrael (when Barach did refuſe to fight) and wone the Field, her Enemies being ſlaine and put to flight.

Furthermore, It is read in the Hiſtory of the Kings, that Attalia the Queen Reigned and Judged ſeven yeares in Jeruſalem; and Semiramis after the death of Ninus the King, judged the People Forty yeares, and all the Candaces, Queens of Aethiopia, Reigned being moſt wiſe, and potent; concerning whom mention is made in the Acts of the Apoſtles.

1 King. 10. 2 Chron. 9 Joſephus that faithfull Writer of Antiquities, telleth wonderfull things of them: Adde hereunto Nicaula, the Queene of Sheba, who coming from the uttermoſt ends of the Earth to heare the Wiſdome of Salomon, by the teſtimony of the Lord, condemned all the men of Jeruſalem.

And alſo there was one Technites a moſt wiſe woman, which ſtaggered K. David with an Interrogation, taught him by a riddle, & appeaſed him by an Example of God. Neither here again is to be paſſed by in ſilence Abigal and Bathſheba, the one of which freed her 2 King. 14. 1 King. 25. 1 Chron. 1.Husband from the anger of David; The other, the Mother of Salomon, prudently obtained the Kingdom for her Son.

Furthermore, in the invention of matters, Iſis, Minerva, Nycoſtrata are examples. And in modelling Governments, and Cities, Semiramis holding the Monarchy of the whole World, Dido, and the Amazones. In Wars, Thomiris Queene of the Maſſagetans, which conquered Cyrus the Monarch of the Perſians.

Alſo Camilla of the Nation of the Volſcians, Valiſca of Bohemia, both mighty Queens; and Pande of the Indians, the Amazones, Candaces, Lemnenſes, and the Phocians, Chians, and Perſian woman. Wee read of many other moſt famous women, which reſtored ſafety to their Nation, in the higheſt deſpaire thereof, amongſt whom is Judith, whom Jeremy extolleth in theſe words, ſaying, Hieron in prolog. ſup. Judith. Receive ye Judith the widow, an example of chaſtity, with triumph, perpetuate her never-dying memory with praiſes; he giveth her out not only to be imitated by women, but by men, becauſe being an example & rewarder of chaſtity, ſuch were her vertues, that ſhe overcame the invincible, and excelled the moſt excellent. We read alſo that a certain wiſe woman called to Joab▪ and gave into his hands the head of Siba the enemy of David, that he might ſave the City Abela, which was the Mother of Cities in Iſrael. And that a certain woman caſt a peece of Mil-ſtone, and daſht out the brains of Abimelech, Judg. 9.being the rod of divine vengeance upon him, becauſe he had done evill before the Lord, againſt his owne Father, his ſeventy brethren Heſt. 7. 8, 9 being ſlaine by him upon one ſtone. So Heſter the wife of King Ahaſuerus not onely freed her People from a certaine death, but alſo inriched them with great Honour.

When the Roman City was beſiedged by the Volſcians, Cneus Martius Coriolanus, being Captaine, and the men were not able to defend it by their Armes, Veturia a woman of noble birth, and the Mother of Coriolanus ſaved it by the chiding of her Sonne. Arthemiſia defeated the Rhodians of their Army riſing up againſt her, brought the Iſle into ſubjection, and erected a Statue in the City of Rhodes for a Monument of her noble acts.

Who can ſufficiently praiſe that moſt noble Maide, although of mean diſcent, who in the year of Chriſtians One thouſand four hundred twenty eight, the Kingdom of France being poſſeſſed by the Engliſh, taking Armes like an Amazon, led the Army ſo ſtoutly, and fought ſo happily, that ſhe did reſtore the loſt Kingdom to the King of France, the Engliſh being overcome by many Battells; to whoſe perpetuall memory a Statue is erected at the Towne Genabum, which is now called Orleans, on the Bridge which is over the river Ligur.

I could reckon up beſides theſe, others innumerable moſt excellent women of the Greeks, Latines, Barbarians, as well from old as moderne Hiſtories. But I will ſtudy brevity, leaſt the worke ſhould ſwel too big. For Plutarch, Valerius Bocatius, and many others have writ concerning them. Hence it is that I have not ſpoken ſo many things of the praiſes of women, as I have kept ſilent; Becauſe I am not ſo ambitious, that I ſhould preſume that I am able to comprehend the infinite Excellencies and Vertues of women in ſo ſmall a ſpeech.

Who can be ſufficient to enumerate the infinite praiſes of women, on whom all our being, and the whole conſervation of man-kinde (which otherwiſe in ſhort time would periſh) and every Family and Common-wealth dependeth? Which thing Romes Builder underſtood very well; who, whilſt he wanted women, doubted not to raviſh the daughters of the Sabins, and in defence of the Rape, made War with their Fathers, for hee knew that an Empire of men alone would be but of a ſhort age.

At length the Capitoll being taken by the Sabins, when they had fought moſt bloodily together in the middeſt of the Marketplace, at the running in of women between the two Armies, the War ceaſed, and at length a Peace, and League was made, and they entered into a perpetuall Friendſhip; wherefore Romulus put the names of them upon the family of the Curii, and by conſent of the Romans, it was ſet down in publick Records, that women ſhould neither grind, nor play the Cook: That women ſhould be forbid to receive any thing from the Husband by gift, and the Husband to receive any thing, by gift from the Wife, that they might know, that all good things were common. Hence aroſe the cuſtom, that in their marriages, the wife ſhould be brought in ſaying ubi tu, ego; denoting, wher thou art Maſter, I am Miſtris; where thou art Lord, I am Lady. Afterwards when the Bands of the Volſcians pitched their Camp within five miles of the City, when, their Kings being expelled, (Coriolanus Martius was Captain) they were turned back by women: In honour of which exploit, a famous Temple was dedicated to Womens Fortune: Yea, notable enſignes of great honour and dignity were given to them by Decree of the Senate. So it comes about, that they take the upper-hand in the way, and men riſe up and give them place.

Furthermore, Purple garments with gold Lace, Ornaments of Gems, Earings, Golden-Chains are allowed them, for it was provided by the Lawes of following Emperours, as often times as there were Statutes made which prohibited certaine Garments and Ornaments, that womens Garments ſhould not be comprehended under them; they were alſo rewarded with ſucceſſions of inheritances and poſſeſſions: and it was permitted by the Lawes, to celebrate with publick praiſes the Funeralls of Women, as the Funeralls of famous Men: in regard, that when the preſent was to be ſent to Delphian Apollo, by the deſire of Camillus, and ſo much gold could not be had, the women brought the Ornaments of their bodies of their own accord towards it.

Furthermore, In that War with Cyrus, carried on againſt Aſtyages, the Army of the Perſians being turned to flight, it was by the reprehenſion of women made aſhamed, and brought againe into a good poſture of defence, and gave to their enemies a notable overthrow; for which deed it was determined by the Lawes of Cyrus, that the Kings of Perſia, as they enter the City, ſhould give to each woman ſome ſummes of gold; which Macedo twice entering the City, twice payed. Moreover hee commanded the gift ſhould be doubled to women with childe; So women were preſented with every kind of honour by the ancient Kings of the Perſians and Romans, from the cradles (as I may ſay) of the Roman City and Empire, yea, and not leſſe honoured by the Emperours themſelves. Hence, Juſtinianus the Emperor did think fit, that the advice and counſel of his Wife ſhould be taken in making Laws. And elſewhere the Law ſaith, becauſe the Wife ſhineth in the honour of the Husband, that he might take notice of her ſplendor, as in how much the Husband is exalted, ſo much is the Wife: So the Wife of an Emperour, is called an Empereſſe; and the Wife of a King, a Queen; and the Wife of a Prince, a Princeſſe, and illuſtrious howſoever ſhe was borne: And Ʋlpianus ſaith, a Prince or Emperour is freed from and above Lawes; but Auguſta, which is the Wife of an Emperour, although ſhe be not free from the Lawes by her ſelfe, notwithſtanding the Prince, or Emperour brings the ſame Priviledges to her, as he hath himſelfe. Hence it is that famous women are permitted to judge, and to arbitrate, and that they might be capable to inveſte into Fee-Farme Land, and of being inveſted, and to determine what right vaſſalls have: And it appertaineth to the ſame thing, that women may have particular Servants, as the man hath, and the woman is able to judge amongſt ſtrangers; ſhe is alſo of power to put a name upon a family, ſo that Sons might be denominated from their Mother, not from their Father; they have alſo great Priviledges concerning Dowries, here and there expreſt in divers parts of the body of the Lawes, where alſo proviſion was made, that women of honeſt life, and fame, ought not to be impriſoned for civill debtes yea, that Judge was puniſhed with death, which ſhould put her in priſon. But if ſhe were ſuſpected of a fault, ſhe was thruſt into a Monaſtery, or was delivered to the cuſtody of women to be ſecured, becauſe by the teſtimony of the Law the woman is in better condition then the man: as alſo in the ſame kind of offence, the man offendeth more then the woman. Hence the man taken in Adultery is puniſhed with death, but the woman Adultereſſe ſhe is but commanded into a Monaſtery.

Many priviledges Azo gathereth in his ſummary upon the titles of the Velleian Councell, and Speculator upon the Renunciations; yea, thoſe ancient Law-givers, grave men, by their wiſdome, as I may ſay, Artificers of Commonwealths, in knowledge moſt eminent, Licurgus, and Plato (I ſay) when as they knew out of the Secrets of Philoſophy, that women neither by excellency of mind, nor by ſtrength of body, nor dignity of nature, were inferior to men, but equall to them in all things; they appointed women to be exerciſed with men in Wraſtlings, and Tournaments; alſo in all things that appertain to Warlike Diſcipline, in the Bow, in the Sling, in the caſting of Darts, in ſhooting, in ſcirmiſhing in Armour both by Horſe and Foote, in pitching of Camps, and ordering of Armies, in leading of Hoſts, and (as I may ſpeake briefly) they gave all thoſe things to women, which now are the exerciſes of men.

Let us read Writers of antiquities worthy of beleife, we ſhall finde in Getulia, Bactris, Galletia, that the manner hath been for the men to be given to effeminatneſſe, and luxury, but the women, to Till Ground, Build, Trade, Ride, War, as men with us doe now.

With the Cantabrians, men did give portions to women, Brothers were given in marriage by Siſters, and the Daughters were appointed Heires. With the Scythians, Thracians and Gaules Offices were common both to women and to men: And in Councels, either for War or Peace, women were adhered to in judgement as ſoon, or before men; which the league of the Celtans with Haniball doth demonſtrate in theſe words, If any one of the Celtans complaineth that he is injured by any of the Carthaginians, let the Magiſtrate or the Rulers of the Carthaginians, which are in Spaine, be Judges of the matter: If any one of the Carthaginians hath ſuffered any unjuſt thing from any of the Celtans, let the women of the Celtans be judges concerning that matter.

But you will ſay, that liberty and priviledge which was given to Women, is reſtrained by the Lawes of men (whoſe tyranny uſurpes againſt God and Natures Lawes) aboliſhed by uſe and cuſtome, and extinguiſhed by the manner of their education; for a woman by and by as ſoon as ſhe is borne, and from the firſt beginning of her years is detained in ſloth at home, and as uncapable of another Province, ſhe is permitted to think of nothing beſides her Needle or the like; when afterwards ſhe reacheth to ripeneſſe of age, ſhe is delivered up to the jealous rule of her husband, or elſe ſhut up in the perpetual Bridewell of Nuns; alſo publicke Offices are forbidden them by Lawes, it is not permitted that any one plead in judgement, be ſhe never ſo wiſe.

Furthermore, They are not to meddle in juriſdictions, arbitrements, adoptions, interceſſions, procurations, Guardianſhips, in cauſes Teſtamentary or criminall. Alſo it is not lawfull for them to preach the word of God: which is againſt expreſſe Scripture▪ in which the holy ſpirit promiſeth to women by the Prophet Joel ſaying, And your daughters ſhall propheſie; even as in the time of the Apoſtles, they did publickly teach, as it is noted by Anna the wife of Simeon, and the daughters of Philip, and Priſcilla the wife of Aquila: So great is the wickedneſſe of all late Law-makers, that they have made voide the commandments of God by their owne traditions; becauſe, Women, otherwiſe by the prerogative of Nature, and excellency in dignity moſt noble, they pronounce more vile by condition, and inferiour to all men.

By their Lawes, women are compelled to give place to men, as the conquered to the conquerors in Warre, not either by naturall or divine Command or Reaſon; But by Cuſtome, Education, Fortune, and by a certaine tyrannicall humour of men inforcing.

There are moreover which aſſume Authority to themſelves over Women by vertue of Religion, and doe prove their Tyranny out of holy Writ; who have that curſe of Eve continually in their mouths; under the power Gen. 3. of man thou ſhalt be, and hee ſhall rule over thee: That if it be Anſwered them, that Chriſt hath taken away the Curſe, they will object the ſame thing from the words of Peter, 1 Pet. 3. Col. 3. Epheſ. 5.of which thing Paul alſo ſpeakes, Let Women bee ſubject to their Husbands, let Womem be ſilent in the Church,

But thoſe who know the various Tropes and figures of Scripture, will eaſily perceive thoſe places differ not really, and internally, but onely in barke and out-ſide; for there is that Order in the Church, that Men are preferred before Women in the Miniſtry; but onely as the Jewes before the Greekes in the Promiſes. Rom. 2. Acts 20.

Nevertheleſſe; God is no reſpecter of perſons; for in Chriſt neither Male nor Female, but a new creature is accepted.

But alſo for the moſt part things are permitted to Men, by reaſon of their hardneſſe of heart againſt Women; as in time paſt Bills of Divorcement were granted to the Jewes, which notwithſtanding abridge not the dignity of Women; for Men being deficient and weake, Women had the power of Judgement, to the reproach of Men.

And the Queene of Sheba ſhall one day judge the men of Jeruſalem. Who therefore are juſtified by faith, are made Sonnes of Abraham, but Sonnes (I ſay) of the Promiſe, are ſubjected to Women, and are obnoxious to that Command of God, ſpeaking to Abraham, Gen. 21. All things that Sarah ſaith unto thee; heare her voice.

And thus, that I may now recollect my ſelfe, very briefly I have ſhewed the excellency of the Female Sexe by many Arguments, (viz.) by Name, by Order, by Place, by Matter: And what dignity the Woman hath acquired (above •… e Man) from God. Afterwards we have demonſtrated by Religion, Reaſon, Nature, Humane Lawes, by various Authority, Reaſons and Examples. Notwithſtanding, we have not ſaid ſo many things, but wee have left as many yet to be ſpoken, becauſe not moved by ambition, or for Vaine-Glories ſake I came to write, but by Duty, and Truth, that I may not ſeeme as an envious, and detracting man to ſnatch away from ſo Noble a Sexe, their due and juſt praiſes, by a certaine wicked ſilence, if I were ſilent.

If any more curious ſhall finde ſome Argument paſſed by, which hee may thinke ought to bee added to this Worke, I ſhall think my ſelfe not reprooved of him, but helped, ſo far as he may render this our good worke better by his wit and learning. But leaſt the work ſhould ariſe to an exceeding Volume, here let there be an end.