The Speech and Declamation of Henricus Cornelius Agrippa, con∣cerning the Nobility of the Female Sex.

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 gene∣ration 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 *there is no exception against Sex, for according to Evange∣licall 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 (be∣tween 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 Page  2 our purpose to make) not by adulterated and painted spee∣ches, neither with logicall snares, by which many Sophi∣sters are wont to entangle the unskilfull; but by the judge∣ments of all best Authors, truth-speaking Histories, undeni∣able Reasons, as also by the testimonies of holy Writ, and firm sanctions of both the Lawes.

* 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 Cre∣ator both of Things and Names, knew things before he na∣med 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 conso∣nancy, 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 Na∣bal, we read in Scripture, according to his name, He is a fool, and foolishnesse is with him. Hence Paul in the Epistle to the He∣brewes, 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 obli∣gation of words, from the signification of words, from condi∣tions, 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 rea∣son of the Etymology, and order, and the placing of words. For the Lawes themselves doe not a little look into the significa∣tions of names, that something they may collect from thence. Cyprian against the Jewes argueth the first man to have obtain∣ed Page  3 his name from the foure Parts or Quarters of the World, *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 tradi∣tion of Moses, because it was written by the Hebrewes, not with four, but with three Letters; notwithstanding this ex∣position 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 cha∣racters, 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 pur∣pose. 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 pro∣duction, 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 cre∣ating these, God proceeded in this Order and Method, begin∣ning at the more noble of the one, that he might end at the noblest of the other: therefore he created first the incorrupti∣ble 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 crea∣ted incorruptible bodies, as the Heavens, Stars, and Elements, which I call incorruptible, although they are liable to vari∣ous 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 perfecti∣on Page  4 of the Universe. Hence first were brought forth Minerals, after Vegetables, Plants and Trees, next the sensible plant, *at length sensible creatures, in their order, creeping, swim∣ing, 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 Crea∣ture.

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 pre∣heminence? 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 ex∣act 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 in∣tention, 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.

Page  5 How much also in respect of the place, in which the wo∣man was created, she excelleth man, the holy Scriptures plain∣ly 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 wo∣man to be created was brought into Paradise: therefore the woman by especiall, and extraordinary priviledge of na∣ture, as it were accustomed to the highest place of her Creati∣on, although looking down from high, is not giddy, neither doe her eyes dazle, as it is wont to happen to men. Further∣more, 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 *Philip said, We have found Jesus the son of Joseph of Nazareth. Nathaniel said unto him, can any good thing come out of Naza∣reth?

But to proceed to other Arguments. The woman excelleth the man in respect of the matter of which she was made, which *was not dead, and vile clay, as mans was, but a purified sub∣stance, 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 na∣ture (heavenly influences co-operating) produces living crea∣tures of all kinds. But the Woman, (above the influences of heaven, promptitude, and potentiality of nature, and con∣currence 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 Page  6 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 di∣vine light, and splendor shining through faire bodies, he cer∣tainly 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 maje∣sticke, Aspect pleasant, her Face surpassing in beauty, necke milke white, fore-head high, eyes sparkling with a lovely chearfulnesse, mixt with tenne thousand graces; a∣bove them, eye-browes smooth and thin, divided with de∣cent 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 consu∣ming. About them her jaw-bons rise handsomely, and cheeks of a tender softnesse, a rosie brightnesse, and full of mo∣desty.

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 e∣rect, armes stretched out, hands small and slender, fingers •••…tly joynted, her flanks and hips more full, the calves of Page  7 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, symme∣trie, figure and habitude in all parts most specious, that I may say, there is no creature so admirable, no wonder so to be ad∣mired, and that no man, except he be blind, cannot but see God himselfe, what pulchritude soever the universal world is ca∣pable 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 appro∣ved truth, that none I think dare offer to deny it.

And that I may omit that, which Poets manifest to us, con∣cerning the Loves of the gods, and their Paramours, as of Apollo, and his Daphne; Neptune, and his Salmonea; Her∣cules, 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 *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 *all other women in the Land. When the Servant of Abra∣ham saw Rebecca, a maid of an excellent beauty, he said silent∣ly 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 *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 beau∣ty 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 Na∣bal was dead she became one of the wives of David. And Bath∣sheba * Page  8 was a woman of so excellent a forme, that David was taken with the love of her, and after the death of her▪ Hus∣band 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 *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.

* We read concerning Judith, whose beauty the Lord increas∣ed so much, as in beholding her, men were struck with asto∣nishment. *We read concerning Susanna, which was ravish∣ingly delicate and beautifull. We read concerning Job, that *after his various temptations, and his involved miseries, be∣sides other things, the Lord gave to him three most fair daugh∣ters, 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 chil∣dren of men: But above all, both far and near, as the imma∣culate Princesse of all, shines forth the blessed Virgin Mary, Mo∣ther of Christ, at whose beauty the Sun and Moon stands a∣mazed, 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, fal∣ling in the least thought.

These, although more largely set downe in the holy Bible, where so often mention is made concerning beauty, I have *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 ho∣nour: Therefore we read in holy Writ, that God comman∣ded every male child to be slaine, but the fair women to be saved alive. In Deuteronomy the children of Israel were permit∣ted *to chuse themselves Wives out of the fair women captives. Page  9 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 de∣cency Nature hath ordained these in women, being not promi∣nent, 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 heal∣ed. And they retaine this grace of modesty not onely liv∣ing, 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 down∣wards, 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 contrary∣wise, 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 muddi∣eth, and soileth the water.

Moreover, by the ordinance of nature, women through se∣cret places every moneth expell their superfluities; but mens Page  10 are continually expelled through the face, the most comely part of the body. Furthermore, since amongst all other liv∣ing creatures, it is given only to man to look with the coun∣tenance erect towards heaven, Nature and Fortune have re∣spected 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 ano∣ther thing which we may not omit: Do not we see that in the procreation of mankind, nature preferreth women before *men? which is cheifly perspicuous, because the womans seed alone, as Galen and Avicen say, that is the matter and nutri∣ment 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 procrea∣ted of the blood of them: and that holds also very much in the habit of the body, alwayes in the manners; if the mo∣thers 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 mo∣thers 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 sub∣stance, 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 affor∣deth to women milk of such a strength, which doth not only nourish infants, but also restore them being sicke, which al∣so 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 mo∣ther in Prison; when otherwise, she was condemned to have *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 Page  13 compassion and piety then the man, which Aristotle gives as *proper to the Female Sex. Wherefore it is I think Salomon saith, where there is not a woman, the sick languisheth; either because by ser∣ving & 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 *that Naturalist hath delivered in those his famous Monu∣ments 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 de∣sireth to produce in women; no man will wonder that hath read through the Volumes of Philosophers and Physiti∣ans.

I will lay down one notable example from them, which is rea∣dy and at hand. And that is, that the menstruous blood of wo∣men, besides from quartan Agues, freeth them from Hydropho∣bia, 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 ef∣fecteth, Page  12 as that it quencheth great flames of fire, allayeth tem∣pests, saveth from danger of drowning, driveth away what∣ever 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 experien∣ces, 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, where∣fore 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 *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 Fau∣stus: also certaine Mares to have conceived by the West wind blowing, Antiquity hath found, concerning which these *things are sung,

Now what shall I say concerning speech, a divine gift, by Page  13 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 wo∣man more eloquent of speech then Man, more terse, and flu∣ent? doe not we (all of us) learn first to speak either from Mo∣thers 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 o∣ther living creatures.

But from prophane, let us returne to sacred writ as by re-en∣terance, 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 *Proverb of Salomon; Who findeth a good Woman, findeth a good thing, and obtaineth a blessing from the Lord; And that of Ecclesi∣asticus, 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 a∣bove every grace. Therefore Salomon in his Proverbs calleth *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:

* The woman therefore is the Consummation, Perfecti∣on, Felicity, Benediction, and Glory of the Man: And as Au∣gustine 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 *blessed of God by reason of a woman, Sarah; the letter H being taken away from the name of the woman, and added *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 Page  16 got it for him: There are many things in holy Writ of this kind, but not to be explained in this place: blessing there∣fore *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 *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 *the Mother the Female, but from the Father, the Male; there∣fore 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 wo∣man ignorantly, and deceived hath erred; for she was temp∣ted 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 *Angells had the fruition of God, he cast envy against the wo∣man alone, for her excellency: Wherefore Christ was borne most humble into the world, that he might by his humility *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 represent∣eth Christ; but Christ, the first man, being a sinner, to wit Adam, Page  17 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 cal∣led 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 Re∣ligion.

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 an∣swers 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 cho∣sen, 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 Page  16 holinesse: Who wiser then Salomon? but a woman deceived *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 wo∣man (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, *It is not good to take the childrens bread and cast it to dogs. She a∣gain 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 *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 *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 avoi∣ded, but that I, or thou must be confounded, I will chuse rather to confound thee.

Furthermore, the civill Lawes take that care of, and pro∣vide 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 com∣mended and extolled oftentimes more, then men doing wel? *Is not Rachel praised, which deluded her Father with a neate invention, when he sought his Idolls? Is not Rebecca prais∣ed, because she got Jacob the blessing of his Father by deceit, and afterwards warnes him to fly his brothers wrath? And Page  17 Rhaab the Harlot did deceive those that sought the Spies *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 *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 Jeru∣salem: and thou shalt leade the people of Israel as sheep without a shep∣herd, 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 cru∣eller treacheries, what more capitall treasons can be inven∣ted? And yet this woman therefore, was praised and mag∣nified: 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 de∣crepit 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. In∣cestuous Tamar was defended, and called more just then the Pa∣triark 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 Page  2 say, & by as many examples (which all your Poetical helps are too few for) prove the contrary opinion, namely, that the wick∣ednesse 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 Alle∣gories, 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 Argu∣ment to all, of the excellence of so happy a Sex, because the purest of them, the most blessed Virgin Mary, was con∣ceived (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 Vir∣gin Mary, in the Male kind there hath not risen a greater then John Baptist, but how much the blessed Virgin, which is ex∣alted 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 *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 condemn∣ed to eternal torments, when no woman at any time condemn∣ed 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 poyso∣nous 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 trans∣gresse the Law of the Lord, he hath locked the gates of Hea∣ven, Page  15 and hath rendred us all liable to sin and death, for we *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 com∣mitted *adultery, man was first incestuous, men first made cove∣nants with devills, and found out prophane arts; the sons of Jacob first sold their brethren, Pharaoh the Aegyptian first kil∣led 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; nei∣ther 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 in∣to *their Husbands strange women, as Sarab, Rachel, Lea, and many others unfruitful, which have brought in their hand∣maids to raise up posterity to their husbands. But what man I pray you, how old soever, cold, barren, and unfit for wo∣men, 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 fruit∣full seed? although we read that Lycurgus and Solon establish∣ed *lawes of this sort in times past, as if any old man, and un∣fit for marriage, or lesse active, then is required for the service of Venus, had married a Maid, that it might bee lawfull to Page  20 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 mo∣desty & 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 Mithri∣dates 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 chan∣ged by death, examples of which offer themselves, Atlanta Ca∣lidonia, 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 o∣thers these offer themselves: Claudia a Vestal Virgine towards her father, and that mean Plebeian Maid, concerning whose pi∣ous affection to her Mother, we have spoken of before: But some Zoilus wil object against these, that there have bin destru∣ctive 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 Hus∣band, 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 concern∣ing the unmeasurable malice of men? amongst whom many are found Manslayers, Theeves, Ravishers, Forgers, Incendiaries, *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 Page  21 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 femi∣nine 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 con∣clude, if a survey be made through the singular kinds of ver∣tues, women every where obtaine the principall place: It was a woman, the Virgin Mary her self, which first vowed virgi∣nity *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 pri∣son, 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 con∣stancy of women in faith and holy duties, commended far a∣bove men, as Judith, Ruth, Hester, which are mentioned with so *much glory, that they give names to bookes in holy Scrip∣ture. Abraham himselfe, who for his eminency of faith, the Scripture hath called just, because he beleeved God, notwith∣standing 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 in∣credulity, 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▪ Page  22 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 *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 Pe∣ter? 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 *againe shall I say of Priscilla? a most holy woman, who instructed Apollos, an Apostolicall man, most learned in the Law, the Bi∣shop of the Corinthians: neither was it an unseemly thing for an A∣postle 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 *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? Grei∣silla the sister of Henry the first, Emperor, the Hungarians? & Clotil∣dis 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 god∣desses Priests afterward were called Melissae: Hypecaustria was the Priest of Minerva, Mera of Venus, Iphigenia of Diana and Page  23 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 asha∣med 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 acquain∣tance of good or evill spirits I dispute not, Circes before the rest, and Medea did far more wonderful things, then even Zoroastes him∣selfe, although the Inventor of this Art, as hee is beleeved by ma∣ny.

Againe, In Philosophy there is famous Theano the wife of Py∣thagoras, 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 Ro∣man 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 Longi∣nus the Philosopher, who for her abundant and excellent skill of let∣ters, obtained the name of Ephinissa, whose holy workes, Ni∣comachus hath turned into the Greek tongue.

Let us proceed to Oratory and Poetry: behold Armesia, by sir∣name 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.

Page  24 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 fra∣med the most eloquent tongue of the Gracchi, and the mother of I∣strinus, 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 concer∣ning 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 Hus∣wife 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, Astrolo∣gers, are they not in their Divinations, and Prognostications often∣times inferiour to plaine Country women? and often an old woman excells a Physitian. Socrates himselfe the wisest of all men (if cre∣dit may be given to the testimony of Pythius) and mature in judge∣ment, yet disdained not to learn something of the Lady Aspasia: So neither was Apollos the divine, ashamed to be instructed by Pris∣cilla.

Now if Prudence be required, Opis, related amongst the goddesses, Plotina the wife of Trajanus, Amalasuntha the Queen of the O∣strogoths, Aemilia the wife of Scipio, are examples: to whom may be added, Debora a most Prudent woman, the wife of La∣bidoth, *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 Page  25 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.

* Josephus that faithfull Writer of Antiquities, telleth wonderfull things of them: Adde hereunto Nicaula, the Queene of She∣ba, who coming from the uttermost ends of the Earth to heare the Wisdome of Salomon, by the testimony of the Lord, con∣demned all the men of Jerusalem.

And also there was one Technites a most wise woman, which stagge∣red K. David with an Interrogation, taught him by a riddle, & appea∣sed 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 *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, Ny∣costrata are examples. And in modelling Governments, and Ci∣ties, Semiramis holding the Monarchy of the whole World, Di∣do, and the Amazones. In Wars, Thomiris Queene of the Massagetans, which conquered Cyrus the Monarch of the Persi∣ans.

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 wo∣man. Wee read of many other most famous women, which resto∣red safety to their Nation, in the highest despaire thereof, amongst whom is Judith, whom Jeremy extolleth in these words, saying, *Receive ye Judith the widow, an example of chastity, with tri∣umph, perpetuate her never-dying memory with praises; he giv∣eth 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 Abime∣lech, *being the rod of divine vengeance upon him, because he had done evill before the Lord, against his owne Father, his seventy brethren Page  26 * 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. Arthe∣misia 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 hund∣red twenty eight, the Kingdom of France being possessed by the Eng∣lish, 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 excel∣lent 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 ma∣ny 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 si∣lent; Because I am not so ambitious, that I should presume that I am able to comprehend the infinite Excellencies and Vertues of wo∣men 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 under∣stood 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 Market∣place, Page  27 at the running in of women between the two Ar∣mies, 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 a∣ny 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 dig∣nity 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, Orna∣ments 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 prohibi∣ted certaine Garments and Ornaments, that womens Gar∣ments should not be comprehended under them; they were also rewarded with successions of inheritances and posses∣sions: 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 Page  28 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, Justi∣nianus 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 a∣bove Lawes; but Augusta, which is the Wife of an Empe∣rour, 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 Page  29 in prison. But if she were suspected of a fault, she was thrust into a Monastery, or was delivered to the custody of wo∣men 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 wo∣man. 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 wo∣men neither by excellency of mind, nor by strength of bo∣dy, 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 Daugh∣ters 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 in∣jured by any of the Carthaginians, let the Magistrate or the Ru∣lers Page  30 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 be∣sides 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, Guar∣dianships, 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 promi∣seth 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 pro∣nounce 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 ty∣rannicall humour of men inforcing.

There are moreover which assume Authority to them∣selves Page  31 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 *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, *of which thing Paul also speakes, Let Women bee sub∣ject to their Husbands, let Womem be silent in the Church,

But those who know the various Tropes and fi∣gures 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 Promi∣ses. *

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, Wo∣men 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, *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 Or∣der, by Place, by Matter: And what dignity the Wo∣man hath acquired (above •…e Man) from God. Af∣terwards we have demonstrated by Religion, Reason, Nature, Humane Lawes, by various Authority, Reasons Page  32 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-Glo∣ries 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 prai∣ses, 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.