The holy court in five tomes, the first treating of motives which should excite men of qualitie to Christian perfection, the second of the prelate, souldier, states-man, and ladie, the third of maxims of Christianitie against prophanesse ..., the fourth containing the command of reason over the passions, the fifth now first published in English and much augemented according to the last edition of the authour containing the lives of the most famous and illustrious courtiers taken out of the Old and New Testament and other modern authours / written in French by Nicholas Caussin ; translated into English by Sr. T.H. and others.

THE LADIE.

TO LADIES.

LADIES,

I Should do an injury to sanctity, even in the HOLY COURT, if having undertaken to speak of piety of Great-ones in these Treatises, I should pass Ladies un∣der silence, who in all times have contributed to the glory of Christianity so much force beyond their sex, as virtues above nature. God hath employed them in the great affairs of all A∣ges, since the Word, which from all eternity acknowledged but one Father in Heaven, hath been pleased to acknowledge in later times, one mother upon earth: and that he who is able to cloath the meadows with the enamel of flowers, and Heaven with the beauty of lights, took flesh and bloud of a Virgin, to make himself a garment, and frame to himself a body. And as the chaste womb of a woman served him for a lodging at his first enterance into the world: so when he would issue out a∣mongst so many horrours, punishments, and images of death, when stones were rent asunder for grief under his feet, and Heaven distended it self with sorrow over his head, women

were also found near to the Cross, as witnesses of his last words, and survivers of his bloud.

Here, O Ladies, are eternal alliances, which you have con∣tracted with devotion; and he who would bereave you the sweetness of its repose, should banish you from your own hou∣ses. So many men as stir up quarrels, seem now adays to have no other profession, but to kill and die upon credit. Those, who are conversant with books, waste themselves in the plea∣sing tortures of the mind▪ Others, who are involved in the turmoils of publick affairs, oftentimes gain nought else but smoak and noise. But when I behold you under the title of the Devout Sex, which is given you by the Church, I find your blessing is in the dew of Heaven, and that you resemble Bees, which are born in honey, or rather those birds of the fortunate Islands, nourished with perfumes.

Believe me, those of your sex who have not true piety, had they a world of greatness and beauties, and were it that all the riches of this world had rendered it self tributary to their intem∣perance, would be no more esteemed before God, than the flower of grass, or scum of earth. But such as take the way of holy and solid virtues, enter into a life wholly Angelical, which forgetting sex and natural imperfections, furnisheth it self with the most perfect idaeaes of the Divinity.

Behold hereof a model, which I present unto you in this Treatise, where, after I have observed, rather by speculation than practice, some blemishes, which might varnish the lustre of so many celestial beauties, I reduce the piety of Ladies into such bright splendour of day-light, that it were to have no eyes, not to admire the merit thereof.

I have been willing to make this service suitable to my habit, and not unworthy of your considerations, thereunto invited by Ladies, who have happily allied virtue to the most eminent qualities of the Kingdom, and who might serve me for a mo∣del, were they in a much better Age than my self. If God, who hath inspired me with these contemplations, grant your per∣formance, I shall have the Crown of my vows, and you, that of your perfections.

THE LADIE.

The first SECTION. That the HOLY COURT cannot subsist without the virtue of Ladies, and of their Pietie in the advancement of Christianitie.

BEhold where I purpose to shut up this Work of the HOLY COURT, which I have brought thus far with labour enough. And since God after those great Works of the Creation, reposed so soon as he had made woman, he thereby shews me an example to give some rest to my pen, when I shall have represented unto you the perfections of a Lady, such as I would wish her, to serve as an ornament for Christianity, and a model of virtue.

Yet Reader, I must needs tell you, I feared this haven, whereunto I saw my self arrive of necessity, as well for that I learned of the great Martyr S. Justin, that a singular discretion must be had to treat with women, and that he doth very much, who can love their virtues without danger: besides, being natural∣ly disposed to brevity, I somewhat doubted lest they might insensibly communicate by my discourse some touches of those great delays, which they use in atti∣ring themselves; and verily I see there are many things may be said both of the one side and other: But as it is an act somewhat uncivil to run inconsi∣derately into invectives against the sex, so it is an un∣worthy servitude of mind to be too obsequious to them, and tender vices incorrigible, by a false pre∣sumption of virtues.

I am much bound to my profession, that it seque∣stereth me from these two rocks, where so many ves∣sels suffer shipwrack. If I must blame you, I will do as he who slew the serpent, not touching the body of his son twined up in his folds; I will strike vice with∣out slandering the sex, and if they must be praised, I look on them as the idaeaes of Plato, which have no∣thing in them common with matter.

I begin to verifie my first proposition, and say, the good life of women is a piece so necessary for Chri∣stianity, that it cannot be cut off without introdu∣cing a notable disorder: and this I say, because there are many uncollected spirits in the world, who make it their glory to act all against the hair, to oppose the most sound opinions, to give the lie to nature, and do that in the world, which Momus did in fables. Sometimes they set themselves to censure the State, and find somewhat to say of military matters, trea∣sures, laws, and offices: sometimes they frame Com∣mon-wealths of Plato in their emptie brains, and con∣stitute new forms of government, which never will have being but in their chymaeraes. When they have touched upon the Purple and Diadem, they busie themselves to controle God upon the master-pieces of nature, and among other things, that he hath done ill to create a woman.

Cato the Censor said in his time, That if the world were without women, the conversation of men would not be exempt from the company of Gods. And a Doctor of the Jews yielding a reason why the Eternal Word had so long time deferred its Incarnation, said no∣thing else, but that the world was then replenished with bad women, and that four thousand years were not able to furnish out one good one, to serve as an instrument suitable to the greatness of this Mysterie. Another having lived free from the bands of mar∣riage, caused to be set on his tomb: Vixit sine impe∣dimento, He lived without hinderance, which was a phrase very obscure to express what he would say: Notwithstanding it was found this hinderance, whereof he spake, was a woman. This may well hap∣pen through the vice and misery wherein the state of this present life hath confined us: but to speak gene∣rally, we must affirm, had it been the best way to frame the world without a woman, God had done it, never expecting the advise of these brave Cato's; and whosoever endeavoureth to condemn marriage, as a thing not approved by God, sheweth, that he is either out of his wits, or a publick enemy to man∣kind.

The great S. Peter, in whose heart God locked up the Maxims of the best policie of the world, was of another opinion, when he judged the good and lau∣dable conversation of women, rendered it self so ne∣cessary for Christianity, that it was a singular mean to gain those to God, who would not submit them∣selves to the Gospel. Whereupon he affordeth an incomparable honour to the virtue of holy women, disposing it in some sort into a much higher degree of force and utility, than the preaching of the word of God: and in effect it seemeth this glorious Apo∣stle, by a spirit of prophesie, foresaw an admirable thing, which afterward appeared in the revolution of many Ages, which is, that God hath made such use of the piety of Ladies for the advancement of Christianity, that in all the most flourishing King∣doms of Christendom, there are observed still some Queens or Princesses, who have the very first of all advanced the Standard of the Cross upon the ruins of Infidelity. Helena planted true Religion in the Roman Empire, Caesarea in Persia, Theodelinda in Ita∣lie, Clotilda in France, Indegundis in Spain, Margerite in England, Gysellis in Hungarie, Dambruca in Poland, Olga in Russia, Ethelberga in Germanie, not speaking of an infinite number of others, who have happily maintained and encreased that, which was couragi∣ously established.

Reason also favoureth my proposition; for we must necessarily confess, there is nothing so powerfull to perswade what ever it be, as complacence and flat∣tery; since it was the smoothest attractive••, which the evil spirit made use of in the terrestrial Paradise to overthrow the first man, setting before him the alluring pleasures of an Eve, very newly issued out of the hands of God.

Now every one knows nature hath imparted to

woman a very good portion of these innocent charms: and it many by these priviled ges are also powerfull in actions so wicked, why should not so many virtuous souls generoully employed in the ser∣vice of the great God, bear as much sway, since he accustometh to communicate a grace wholly new to the good qualities, that are aimed to his honour?

I conjure all Women and Ladies, who shall read this Treatise, to take from hence a generous spirit, and never permit vice and curiosity▪ may derive tri∣bute from such ornaments, as God hath conferred on them, it being unfit to stuff Babylon with the gold and marbles of Sion.

The second SECTION. That women are capable of good lights and solid instruments.

SInce I see my self obliged by my design to make a brief model of principal perfections, which may be desired for the complishment of an excel∣lent Ladie, and that this discourse cannot be through∣ly perfected without observing vicious qualities, which are blemishes opposite to the virtues we en∣deavour to establish; I will make use of the clew of some notable invention in so great a labyrinth of thoughts, the better to facilitate the way.

I remember to have heretofore read a very rare ma∣nuscript of Theodosius of Malta, a Greek Authour, touching the nuptials of Theophilus Emperour of Constantinople, and his wife Theodora, which will fur∣nish us with a singular enterance into that, which we now seek for; so that we adde the embelishment of so many Oracles of wisdom to the foundations, which this Historian hath layed.

He recounteth, that this Theophilus being on the point to dispose himself for marriage, the Empress his mother, named Euphrosina, who passionately desi∣red the contentment of her son in an affair of so great importance, dispatched her Embassadours through all the Provinces of the Empire, to draw to∣gether the most accomplished maidens which might be found in the whole circuit of his Kingdom. And for that purpose she shut up within the walls of Con∣stantinople, the rarest beauties of the whole world, as∣sembling a great number of Virgins into a chamber of his Palace, called for curiositie, The Pearl. The day being come, wherein the Emperour was to make choice of her to whom he would give his heart, with the Crown of the Empire, the Empress his mother spake to him in these terms:

MY LORD AND SON, Needs must I confess, that since the day nature bound me so streightly to your person, next after God, I neither have love, fear, care, hope, nor contentment, but for you. The day yieldeth up all my thoughts to you, and the night, which seemeth made to arrest the agitations of our spirit, never razeth the rememberance of you from my heart: I acknow∣ledge my self doubly obliged to procure with all my en∣deavours what ere concerneth your good, because I am your mother, and that I see you charged with an Em∣pire, which is no small burden to them who have the di∣scretion to understand what they undertake.

It seems to me since the death of the Emperour your father, my most honoured Lord, I have so many times newly been delivered of you, as I have seen thorny af∣fairs in the mannage of your State. And at this time, when I behold you upon terms to take a wife, and that I know by experience to meet with one who is accomplished with all perfections necessary for your State, is no less rare than the acquisition of a large Empire, the care I have ever used in all concerns your glory and content∣ment, is therefore now more sensible with me, than at any other time heretofore.

It is true, O most dear Son, that the praise-worthy in∣clinations which I have observed in your Mujestie, give me as much hope as may reasonably by conceived in the course of humane things: yet notwithstanding the acci∣dents we see to happen so contrary to their proceedings, do also entertain my mind in some uncertaintie.

That you may take some resolution upon this matter, behold in the Pearl of Constantinople, I have made choice of the most exquisite maidens of your Empire, to the end your Majestie may elect her, whom you shall judge most worthie of your chaste affections. I beseech God, who is Authour of Marriage, to direct your spirit in this choice, and dispose it to that which shall be to his greater glorie, wherein you shall ever find your con∣tentments.

When she had spoken this, she drew out of a box a golden apple, enameled with precious stones, which she had purposely caused to be made, that it might be presented to her, who should be chosen out for the bed of her son, and putting it into the Emperours hand:

Behold (saith he) the golden apple, which I leave to your discretion, to give it to the most absolute. You have the Commission of Paris in your hands, but you shall do well to dispose of it more discreetly than he.

The Emperour, after he had most affectionately given thanks to his mother for so many excellent prooss of her affection, asked of her by what note might one know a wife truly virtuous, and so accom∣plished as she wished.

Euphrosina replied: It is no sleight demand, O Em∣perour, nor can that so readily be resolved, yet by your good favour, I will roughly delineate this discourse with so much sinceritie, as not to attribute any thing to my sex, to the prejudice of truth.

There are three sorts of men, who cannot speak well of us: whereof the first are certain scoffers, who to put themselves into an humour, and to give scope to their wits, have no discourse more familiar in their mouthes, than the condemnation of women: and God forbid, these should be any other than Poets or Philosophers; for they frame discourses of our nature, and extravagances to no purpose.

I revenge my self commonly upon these kind of men by silence: for it is to cast water on coals, to hear them without reply, and to punish their tattle by contempt.

Others are men wounded in sport, and who have not well digested some disgraces they have received from women, to whom either vice, folly, or malice hath enga∣ged them more than was expedient for their quiet. These are, as if a dog hurt with a stone, should run up and down to bite all the stones he finds in his way, yea, those which are laid by work-men in the buildings of Churches and houses. They fall upon all women for having been deceived, as they say, by a woman, and cease not to scratch the wound, to renew the smart of it. But who sees not it is a meer passion, to blame the general for the deserts of particulars?

In the third rank, are certain melancholly furious creatures, or such as have something worse in them than furie, who have not so much proclaimed war against our sex, as denounced it against total nature, which cover∣eth us with its arms in this point, and confirmeth us in our right by their silence.

Some of these, who are strong in passion, and discover their revenge with pretext of learning, would perswade us, that the meanest spirit of all the men in the world, is more eminent than that of the most capable woman.

Verily, I will not raise my sex above the merit thereof, thinking we shall ever be high enough, if we abide in the rank which God hath given us.

But whether we consider reason, or whether we regard experience, they very pertinently make void this chy∣mera

of conceit, which hath taken birth from self-love and folly, as from its two most suitable elements.

I would willingly demand of these discoursers, whe∣ther they hold souls to have a sex? Never will they avow this opinion, unless they mean to renounce faith and reason. And if our souls be indifferently created by God, why do they thereupon go about to forge distin∣ctions, which have not any subsistence, but in their de∣praved imaginations.

If some say this diversitie proceedeth from the bodies; who knoweth not, that the disposition of Organs, from which it is thought the goodness of wit proceedeth, is as advantagious in women as men? See we not even at this day in all sorts of conditions men sometimes so abject in wit and capacitie, that if one degree should be taken from them, it seems they would have but sufficient to be∣come beasts? And have we not seen in all times women intelligent and capable, some whereof have made them∣selves appear as miracles in arts, and others shewed, that if they were ignorant, we could attribute it to no cause, but to the modestie of their condition.

I should be too copious if I now went about to enlarge my self upon the goodly Works of Sophia, Erinna, So∣sipatris, Cleobulina, Theomistoclea, Telesilla, Zeno∣bia, and Eudoxia. Those who condemn in us the want of wit, oftentimes wish we had less, and would settle a good part of their contentment in our stupiditie.

We hold for an undoubted truth, that God having cre∣ated us with this equalitie of souls, we have as much right in knowledges necessarie for us in matter of grace, virtue, and glorie, as men can have. One thing I may well say, that the complexion of feminine bodies, may di∣stil into our souls inconstancies, infirmities, and passions, which perhaps would take an irregular flight, were they not repressed by pietie and reason.

For my part, I think Simonides hath not very ill ex∣pressed the ten Orders, which he hath made of the hu∣mours of women, and this will much help you in the choice you are to make, if your Majestie will take so much pain as to be informed thereof.

In saying this, she caused her Virgins to draw near; and as heretofore those of Sparta shewed drun∣ken men to their children, to make them to abhor drunkenness, so framed she a description of the bad natures of women, to procure a detestation thereof, and exalt the merit of the virtuous, by the counter∣poize of their contrary.

The third SECTION. The ten Orders of women, and the vitious qua∣lities which Ladies ought especially to avoid.

BEhold Maidens (saith she) and advise in good time to lay hold on the tenth rank: for there are nine neither pleasing nor laudable.

In the first sphere are those, which are of the nature of a hog, creatures unworthy to be named, who soil the honour of their sex, by the disorder of their carriage: for leaving all that which is either honest or generous in our manners, they let themselves loose to all kind of infamous pleasures, of gluttony and lust, which ruineth them in conscience, fortune, and reputation. They are whoups, proud birds, which have nothing but crest, and naturally delight in ordure: they are bats, which cannot endure one little ray of light, but seek to hide themselves under the mantle of night: they are horse-leeches, which draw bloud from the veins of a house and state, where they exer∣cise their power. They are Syrens of the earth, which cause ship-wracks without water. They are Lamiae, who have hosteries of Cut-throats, that kill men un∣der pretext of good usage. They are harpies, who sur∣prize even from Altars, and in the end become enve∣nomed dypsades, which enforce an enraged thirst up∣on those whom they have once bitten. He that speaks this vice of a woman, hath as it were nothing to say of all the evils in the world. And when impudence hath given them a brow of flint and steel to sin, the bankrupting, which is made upon honour, is attended by that, which is committed on virtues and Altars, and there is not any vice in the world, which will not seek to possess it self of the throne, from whence shamefac'dness is banished. I beseech you I may speak no more of these scandals of nature, lest I may poison my tongue by the recital of their deportment.

In the second rank are those, who have the skin of the fox, and the snares of the hunter, to surprize the simple. I speak not at all of certain creatures, who use pleasing and innocent subtilities, as were those of Rebecca and Rachel, which rather relished of pru∣dence than craft: but I discourse of some women, cunning, inconstant, ingenious, and practick. We see by experience, that creatures the less strong, have the more sleights, as if nature were willing to recompence the defect of one part, by the excess of another? So it often happeneth that we our selves being destitute of forces, which is more proper for men, have recourse to an infinite number of deceits: wherein we think to have some advantage, and by the cunning of our wits, which are nimble enough, and by the superabund∣ance of leisure we enjoy in a sedentary life, and by the fervour of our passions, which being almost never in the mean, do stir up our understanding, to make it produce an infinity of designs. There are women able to give a lesson to the greatest Lawyers in matter of process; so well are they versed therein: they know all the terms of litigious pleadings better than ever did Labeon or Tribonius, and they so cunningly make use thereof, that they tyre the strongest patiences by the tricks and flexibilities which they invent. There are some, who have a sent so penetrating, that they smell from far all which is done in a Citie, and dis∣cover the most secret things to find in some sort their own interests. Others perpetually bear a snare on their tongues, such words have they of double mean∣ings; they know how to measure their daliances to their own profit; to counterfeit friendship where there is not any; to hide hatred under flattery; to put Ri∣vals into passion and quarrels; to make them fight and play the Fencers at their pleasure, and afterwards to pull some feather from those that are beaten. We do not so much advance our affairs as we would wish by these tricks; for that maketh us odious, and taketh the credit from us, which we should rather derive from the goodness of our manners. And besides, as there is no policie which hath not in the end its coun∣termyne, whilest passion holdeth us in breath to de∣ceive others, oftentimes we suffer our selves to be sur∣prized by a certain levity, of easily believing all those which flatter us. Fair maids believe me, as there is no∣thing more lovely than goodness, so is there not any thing more stable than an honest simplicity. We are not born to be Circes and Medaea's, nor to open a shop of all subtilities; let us be contented that Poets have madea monster of a creature of our sex, which com∣monly spake in very ambiguous terms, and they na∣med it Phinx; let us speak truths to make fables false, and beware of the art which they profess.

In the third rank go along certain natures endow∣ed with dog-like qualities, most insupportable, as are so many women troublesom, importunate, and slander∣ous, who do nothing perpetually but bay, bawl, or bite. To live with such a creature in a house, is to have a rotten roof, which letteth rain and tempests drop in winter upon the head of the hoste. There are men who become familiar with Lions, Bears and Dragons; but where shall you find one, who hath made tractable such like humours? The habitations of deserts are de∣lights in comparison of such company. A film in the eye, the gout in the foot, the stone in the reins, the his∣sing

of aspicks, thunder, lightening, rasors, hooks of iron, make less noise, and do less hurt, than these poi∣soned tongues, which penetrate even into the entrails.

A husband which meeteth with so ill a chance, dai∣ly acteth that part in his house, which did heretofore Prometheus on the mountain of Caucasus, when a vul∣tur rent him alive, and gnawed his heart, which was onely fruitfull for his punishment. The wife that meets with a bad husband should not much complain, but yet she findeth that being in subjection, she is not so far distant from the degree, wherein nature hath placed her: but on the contrary side, to see a man ill handled by the impudent exclamations of an imperi∣ous woman, is a kind of monster in nature, which mo∣veth pitie in some, and astonishment in others. All husbands have not the resolution of the Philosopher Socrates, who held opinion we must endure women, as the dung of pigeons, which pay our patience with their fruitfulness. For verily being crowned with a bucket of water, by his Mistress Xantippe, after a great noise of bitter words, he replied, Such was the nature of the world, because after the thunder-clap followed rain. Our age is not so fruitfull in such insensibilities: but in like occasions the husband and wife coming to contend with words, a wind is raised at the door & and window, which bringeth a storm into the house. In all times our tongues have been censured, as tem∣pests opposite to publick repose: some have compared them to those bells of the forrest of Dodona, which made a prodigious jangling: others have said, there needeth not above three of them to make up a Fare; and others have added, It was ill done to say there were words, which came from our mouthes, but ra∣ther waves and froath of the sea. I cannot but think these Censors speak out of excess; but let us prove thē lyars by our discretion, and perswade our selves, that discourses of a woman which have been purified by si∣lence and consideration, have a marvellous virtue.

In the fourth order are women of the earth, who are of a nature gross, stupid, and dull, that live in the world as superfluous creatures, and know as it were neither good nor ill: the care of their house very little toucheth them; the least business is of power much to perplex their minds; their kindred and allies find little friendship with them, since they themselves have of∣tentimes the heart of an Ostrich towards their own children, whom they regard as if they were strangers. In the end, they have much ado to endure themselves, so unprofitable they are, and malignant towards civil life: which happeneth to them through depraved ha∣bits, and inordinate idleness, whereinto they have suf∣fered themselves to slide from their tender years, or by some other corruptions of a melancholy spirit, which they soment to the prejudice of their repose.

These kind of natures are good neither in the coun∣trey, citie, house-keeping nor in religion. For we find that in all things we must use endeavour, and that we came into the world, as into a galley, where, if one can∣not manage either the stern or oar, he must at the least make a shew to stir his arms, and imitate the Philoso∣pher Diogenes, who roled his tub up and down, wher∣in it was said he inhabited, to busie himself. For my part, I like well those people who banished all idle gods out of their walls, and retained such as enjoyn∣ed travel. For, to live and take pains, is but one and the same thing, and that, which the nourishment we take operateth for the preservation of life, labour doth the like for accommodation thereof.

In the fifth station you have women of the sea, who much deceive the world by their fair semblances: for they at first appear quiet and peaceable, as a sea in the greatest calm, having no want of grace or beauty, which promiseth much good to those who know them not; but one would not believe how they shift away upon the least wind of contradiction which is raised; how they are puffed up, and become unquiet with anger, love avarice, jealousie, and other passions very active. Such an one seeth the flower of the thorn, who knoweth not the pricking thereof, and such an one beholdeth with admiration those excellent beau∣ties, who cannot believe how many pricks and stings they cover under these imaginary sweetnesses. You shall therein ordinarily observe very great levity and impatience, which maketh them hourly to change their resolution, in such sort, that they think nothing so miserable, as to remain still in one and the same con∣dition. I have seen young widows, who had washed the bodies of their husbands with their tears, wiped them away with their hairs, and as it were worn it by force of kisses, and who not content with these ar∣dent affections, discharging the surplusage of their passion upon their own proper bodies, tore their hair, pulled their cheeks, & were rather covered with dust than apparel. They died every hour, saying, they could not live one sole moment without their best-beloved, and filled the air and earth with their complaints; which was the cause why such as came to the funer∣als, knew not whether they should bewail the dead, or the dying. Notwithstanding, presently after these goodly counterfeitings, they began again to reform their hair, and change the dust of the pavement into the powder of Cypress: to put painting upon their tears; to adorn with a carcanet of pearl the neck, which they seemed to destine to a halter; to seek for Oracles from their looking-glass, and to do all things, as if death and love conspired to make their feast in one and the same Inn. I have observed others, who being yet under the yoak, were the best servants in the world: but as soon as they saw themselves at liberty, there were no worse mistresses than they. There are no∣ted to be in the heart of a woman the passions of a ty∣rant, and should they continually have wheels and gibbets at their command, the world would become a place of torture and execution. Never have I seen passions more hard to vanquish: for in the end the sea, which threateneth the world to make but one ele∣ment, suffereth it self to be distinguished into ditch∣es by little grains of sand, which stayed it with the commission they received thereupon from God: but when a woman letteth the reins of her passion go, there is not as it were neither law divine or humane, which can recal her spirit to reason. Fair maids, take ever from the modesty of your hearts, the laws which may be given you by justice.

In the sixth degree are the natures of the Ape, who have a certain malice spightfull and affected; and such spirits may be found of this kind who day and night dream on nothing but mischief. They are filled with false opinions, sinister judgements, disdains, smothered choller, discontents, acerbities, in such sort, that the ray of the prosperity of a neighbour reflecting on their eyes, makes them sigh and groan. And as those Apes which sculck in the shop of a Trades-man, mar his tools, disturb his works, scatter his labours, and turn all topsie-turvie: So these malicious creatures spie occa∣sions to trouble a good affair, to dissolve a purpose well intended, to overthrow a counsel maturely di∣liberated, to cause a retardation on the most just de∣sires, and frustrate the most harmless delights. How many times do we behold the sun to rise chearful and resplendent in a bright morning, and every one is aba∣shed to see a mist arise, which in this serenity doth that which blemishes on a fair body? It is said, it some∣times proceedeth from a sorceress, which darkeneth that glorious eye of the day with her charms: And how often have you observed prosperities more radi∣ant than the clearest summers day, which have been cloyed with duskie vapours by the secret practises of a woman, who biteth the bridle in some nook of a chamber? Fair maids, malice is an ill trade: It ever drinketh down at least the moity of the poison which it mingled for others.

In the seventh Region there are some kind of owls, or wild-cats, certain creatures, enemies of day, of all conversation, all civility, and all decorum: who having received from God many honest enablements to a∣dorn life, and to do good to persons necessitous, so lock up their entrails, that you may sooner extract ho∣ney and manna from flints, than get a good turn out of their hands. How is it possible they should be cour∣teous, to oblige their likes, since they are many times cruel to themselves, defrauding themselves of the ne∣cessities of life, which are as it were as common as ele∣ments, to satisfie a wicked passion of avarice that gnaweth them with a kind of fury? For they endure in abundance part of that, which the damned suffer in flames perpetually, and fearing lest the earth may fail them, they bewail what is past, they complain of the present, they apprehend the future, they love life, onely to hold money in prison; and fear not death, but for the expence must be made at their funerals.

Let us take heed we resemble not those fountains, which are so cold in the day, that they cannot be drunk, and so hot in the night, that none dare come near them. Let us do good both in life and death with the goods which God hath given us. If men be un∣grateful, he will suffer us to reap reward even from his hands. A covetous soul, which in the prosperity of its affairs, and superabundance of riches, heareth not the clamours of the needy, is as the hen, which is said to be deaf in summer; is like a bottle full of silver which affordeth nothing till it be broken; is a mil-wheel which much laboureth, and gaineth nothing; a hog, which never doth good, but at his death. It hath al∣ways folly for guid, servitude for dowry, and misery for recompence.

In the eighth are those, which are said to be com∣posed of a certain mixture of powders very different, which causeth them to be of humours light, giddy, fantastical, in such manner, that they daily make an in∣finite number of metamorphoses, and one knoweth not in what mould they must be cast, to put them into a state of consistence. You may there observe a spirit, which is perpetually upon change, which ceaseth not to jump from desire to desire, like a bird from branch to branch. A spirit, which will and will not, which saith and unsaith, doth and undoeth, and which con∣tinually hindereth it self in its thoughts. All that which you think to be very firmly settled with such kind of persons, is tied with a sliding knot, and there needeth but the turn of a hand to overthrow what is thought to be best established. One thing they retain very constantly in such an ebbe and floud of incon∣stancies, which is obstinately to fix themselves upon their own opinions, and no more to give way to rea∣son, than rocks to waves. It is verily one of the greatest vices which may be in a woman, as being the semina∣ry of all disorders that grow in houses. I have ever learned from Antiquity, that the noblest Spirits are those, which give good counsels, and that such as wil∣lingly hearken unto them, come nearest & joyn with them in a laudable degree of goodness. But such as neither can give good advise, nor receive it from o∣thers, are the very worst natures of the world. Pre∣serve your selves, Maidens, from this imperfection, which is the blemish of a noble courage, the worm of concord, the poison of life, the inseparable compani∣on of folly. Make it not your trophey to be refracto∣ry against the advises and remonstrances of those, to whom nature, justice, and reason hath subjected us: otherwise you would travel much, and get nothing in recompence, but the perfection of a mule.

I set in the ninth place maids, who are of the nature of those proud kind of creatures, as of peacocks, or little dogs, which are glutted with curiosities, whilest so many poor people die for hunger in the streets. This order is now adays much spread over the world, for it is filled with nice women, who seem to be born for nought else, but to make it appear how high the desires of exorbitant nature may mount, when a great fortune supporteth them. Many little fisking ghossips are seē, who are made up like puppits, so curiously bred, that they seem to be fed with potable gold between cotten and silk. Those are the divinities of fathers and mothers, who raise rain and fair weather in their hou∣ses, at the onely aspect of their countenances. The joy and sadness of the whole family waiteth on the con∣dition of their humours; they must no more be offend∣ed than those stars, which are thought to send tem∣pests upon such as have not saluted them. What may one hope from a soul altogether drenched in these de∣licacies? Follies attend the increase of age, and multi∣ply by infinit degrees. Reason is trampled under foot, and passion armed with a great power makes it self to be carried on the shoulders of men. Desires are with∣out measure, wills without bridle, passion without moderation, and sensuality without resistance; bravery, tattle, impertinent babble, toyishness, love, afford no passage to truth, and if there be any devotion, it is al∣together silken; so coy and curious it is in the choice of persons. Sacraments are good, if they be not tied to hands, where vanity seeketh its interests; yea, pride is planted upon the hair-cloth of penance; and if God would chastise such creatures to their liking, he must tie up his rods with silk, or else they never would receive correction.

When they leave their parents to be delivered to husbands, they go to change power, and not nature. A husband is ever uncivil, according to their saying, if they have not permission to do any thing. And as it is said the moon never agreeth in qualities with the sun, but when she hath eclypsed him; so they find not any concord in marriage, but in the diminution of his authority, whom God hath given them to be their head. They carry along with their portion all the vi∣ces of their childhood, which oftentimes accompany them even to the grave. They have no eyes to see ad∣versity, no nor ears to hear it; the miseries of the poor touch them so little, as if they were made of marble, and the care of their family shall never interrupt their pleasures. What a life is it to behold a woman who although she rise in a time when the sun is near noon-tide, notwithstanding, as if she feared the vapours of the serain, she is armed before she come out of her bed, with a restorative from the kitchin, to keep her colour the more fresh.

From that time she causeth her self to be attired, and clothed like an Idol, by three or four servants, who have more ado to preserve her beauty, than ever had the Vestals of Rome to maintain the sacred fire. One presenteth her with red, another with white, one holds a looking-glass, and another dares not tell her that the time of Mass is already past, whilest my Lady taketh her head-dressings: yet must the Canons of the Church be broken as easily as a glass, to obey the hu∣mours of a woman, and to celebrate then, when it is to be doubted whether the sun begin not to bend alrea∣dy to his setting. Mass is past over with making sowr faces, and looking scornfull with a good grace, with some slight ceremonies of devotion, which go no fur∣ther than the outward parts. There it is, where resolu∣tions are made of entertainments of time, to be cho∣sen for the rest of the day. Then follow the visits of child-bed women, gaddings, and coachings, dancings and bankets, where the prattle is so loud, that a few women could suffice to make the noise of a mil. They much love to hear discourse upon all kind of affairs. They that have not their spirits so subtile, entertain themselves upon trifles and slight complements, which they have studied for the space of ten years. Others, who can shew they have read a great quantity of love-pamphlets, or such like, would seem of ability, so far as to give law to Poets and writers, who have not this kind of relish, love not to please any thing so

much, as their own sensuality; and in these loose com∣panies take fire and wind on all sides, to the great prejudice of their reputation.

I leave it, my Daughters, to the repose of your re∣collected cogitations, to think what Epitaph may be bestowed upon gentlewomen that lead such a life, but that they have employed themselves in the customary actions of a beast, nay, which a beast daily performs better than they; with this disparitie, that they have been more inventive to season their sin.

Behold what honest women commonly most con∣demn in the carriage of the vitious and imperfect, which I have abbreviated in few words; being un∣willing to enlarge any further upon the other imper∣fections, whereof I have no experience, having ordi∣narily so much entertainment with my books and employments, that I have no leisure to study on the manners of this sex.

The fourth SECTION. The tenth Order of Women, full of Wis∣dom, and Virtue.

THe young Emperour took great pleasure to hear the Empress his mother speak so freely concerning the nature of women; and he prayed her to perform her promise touching the cha∣racters, which might serve him in the choice he meant to make; whereupon she replied:

The last and most excellent Order of women is that, which heretofore was called the order of Bees; women truly divine, who seem to have been made up∣on Celestial globes by the hands of Angels, so sweet is their nature, their virtue so rare, and price so unvalua∣ble. They are in houses as the sun in his Orb, (a) and he that would equal their worth, should he draw out all mettals and precious stones which the earth hideth in its veins, would rather find insufficiency in his purpose, than want of merit in his object.

Bees (as said an (b) Ancient) having nothing mor∣tal in them but death: they perform actions worthy of immortality. Bees are labourers from the day of their birth; and it seemeth these are framed for the practice of virtues from their cradle. Bees have their little wings; these meditation and action. Those have a sting, these a point of vigour, which is the instrument of all perfections. Those live under a King, and these consecrate themselves to the obedience of Laws both divine and humane. Those are great enemies of or∣dure, and these live in the delights of chastity. Those travel incessantly, and lose not a day unless heaven en∣force it (c); these are perpetually in the exercise of good works, and loose no time but to give it unto God. Those never stay upon withered flowers; and these set not their hearts upon any fading things which are under the Moon. Those have their hives rubbed with bitter herbs, to defend them from vene∣mous creatures; and these use mortification of flesh against the poison of pleasures. Those make them∣selves counterpoises with certain little stones to flie the better; and these make a counter-ballance with humility to soar the higher. Those make honey which serves for nourishment and medicine; these have ever charity in their hands to cure the wounds and acerbities of the life of the poor, succouring their want by their liberalities. Those make the Al∣tars to shine by the help of wax, which they pro∣duce; these adorn and enrich all the Church with the travel of their hands or wealth of their Cabinets. What would you to be more noble, or divine? Why then are you amazed, if the Scripture (d) hath said, That houses and riches came from parents, but a wise and a virtuous wife from the hand of God?

The fifth SECTION. A brief Table of the excellent qualities of a Ladie; and first of true Devotion.

THe Gentle-women that stood round about the Empress, expressed much earnestness to know in few words the excellent qualities of a woman truly virtuous; and Euphrosina, not to frustrate their desire, proceeded in these terms:

A Ladie well accomplished, is like a star with five rays, which are the five virtues, of Devotion, Modestie, Chastitie, Discretion, and Charitie (a). Devotion formeth the interiour, Modestie makes it appear in the exteriour with a requisite comeliness, Chastitie perfecteth both the one and the other, Di∣scretion applieth it to the direction of others, and Charitie crowneth all her actions.

(b) A woman without Devotion, were she com∣posed as a Pandora, and had she all the beauties which the heart can desire, and the imaginations feign; is a Bee without a sting, which will make neither honey nor wax; is a savage beast that nature hath lodged in a painted house; is a case covered with precious stones, to preserve a dung-hill; is a Michol, who appeared outwardly with a Crown, and lived in∣wardly a slave to her passions; is a piece of flesh al∣ready half rotten, having not so much as one grain of salt in it. Corruption will creep into her life, disorder into her manners, infamie into her reputa∣tion, and despair into her salvation. Devotion is a virtue hereditary to our sex; it is the first portion which God hath granted us; it is the title which the Church hath given us; it is the most eminent mark of our Nobility. If we loose this ornament, I cannot see why we should pretend to live, having renounced the honour of Christianity.

But to tell you my opinion, Devotion being no other thing but a prompt and vigorous affection, which disposeth us to all that which concerneth the service of God, it seemeth to me, that many among us have great illusions in this point, and oftentimes court a fantasie, thinking to entertain a truth.

There are of those, who by over-much embracing Altars have overthrown them, (c) and broken the Idol of Dagon, to set their own judgement up in the place thereof.

I have seen very many, who have a slight devotion of apish tricks, which onely consisteth in a certain light and childish imitation of countenances and ge∣stures, having not any solidity in the interiour. For my part, I imagine when I think upon such apparen∣ces of piety without effect, that if apes had a little stu∣died our countenances, they would much exceed us in this point: For they are great and mischievous imita∣tours of all they see; witness those, who washed their eyes in a bason full of glew, having observed a hunts∣man, who washed his with fair water; and he who be∣ing desirous to bathe a little infant in imitation of its nurse, hastened to plunge it in a boyling cauldron. How many do we daily see in the seemings of affected piety, who so well act all countenances, as if with such merchandize Paradise were to be purchased? And in the mean space they are altogether devoid of true virtues; so that he who could penetrate into their hearts, should find they were like to those pearls, which in stead of a solid body, have nothing but the husk.

Some take devotion as a slight pastime; others as a light complement; others bend that way for compla∣cence to the humours of another; others for glory: and although they have consciences as rude as those of the Countrey, they would willingly draw Sera∣phins out of Heaven to govern them, to the end that although they cannot have devotion, they may at the

least gain the reputation to seek after the perfectest: others are thereto transported for some slender cloak of liberty, and certain accommodations of their own proper interest.

I do not say, but that there are a great number who have intentions most pure and proceed very piously, but we must affirm, that the defects whereof we speak, may craftily slide into the infirmity of our sex.

For, what may we say of a creature to whom ten years of devotion, twelve hundred communions, and a thousand exhortations have not yet taken off one hair of vanity? What may we think of her, who eat∣eth the immortal Lamb twice or thrice a week, and daily on all occasions becometh a Lioness in her house? What may we judge of her, who so many times layeth the holy Eucharist on her tongue, as a seal of the Spouse, not being able to bridle or restrain it so far, as to forbear so many indiscreet and evil words? what may one presume of her, who makes a scruple to drink cool in sommer, and to behold a flower with delight, yet feeleth no remorse of con∣science, to have spoken more slanders in one dinner, than she hath eaten morsels? Verily we betray devoti∣on, which is of it self fair and glorious, when we use it in such sort, and we give matter to exorbitant souls how to justifie their sins by our deportments, to which they ever have but too much inclination, and, think that in depainting us with a coal, they make them∣selves as white as snow. There are others, who de∣sire devotions extatike and ravishing, disguised in strange words, in fashions never heard of, in ceremo∣nies not accustomed. All that which is just, prudent, and moderate, tasteth too much of common; other paths must be found to Paradise; new habits must be cut out for God under the mould of their fancy, to make him known. I am not ignorant, that there are in Religious Orders souls purified from the dregs of the world, which have apprehensions of God most e∣late; nor would I for any thing condemn such bles∣sings. But when in ordinary life they speak to me of fashions so extraordinary, I ever go along with a lead∣en pace, so much do I feare, lest for a strong piety, I find a body of smoke. I add also others, who make to themselves a devotion hydeous, pensive, & melancho∣ly, which amazeth those who behold it with the one∣ly sight thereof; they voluntarily resigning themselves to, as it were, perpetual tortures of the mind. This vir∣tue hath but too much slander in the world; we have nothing else to do, but to hide its beauty, and to give it a mask of terrour, to affright those, who have busi∣ness enough to free themselves from their sensuality. I esteem the devotion most proper for our sex, is that which hath least of affectation, & most of effect. Eve∣ry one will be able to direct the prayers she ought to make, Confessions, Communions, according to her own capacity, profession, and leisure; using therein the counsel of some that govern her conscience, but let her assure her self, she shall never tast devotion at the fountain head, but in the practise of virtues, and the constancie of good resolutions.

The sixth SECTION. Modestie.

AFter the interiour is directed by the motions of piety, followeth the virtue of Modestie, which proclaimeth us exteriourly. It is the needle of the dyal, which sheweth how our souls circumvol∣veth times, and the hours of the day: it, which witnes∣seth the power we have over our passions; it, which formeth us after the model of great souls; it which causeth us to appear in conversation, in a manner not onely regular, but sweet, honest, and examplar.

It is the virtue, which S. Peter the Apostle requi∣red of our sex, when he advised us to hold the in∣ward man in the incorruptibility of a spirit peacea∣ble and modest. This is seen in the carriage, gestures, and countenances; but especially in speech, and habits. We cannot believe how wise we are in simplicity, and how powerfull in mildness.

It is the strongest armour we have from nature. When we mannage a spirit, and govern an affair by these sweet and peaceable waies, we astonish the most confident, we disarm the stoutest, and triumph over conquerours, We have nothing to do but to hold our peace, and our silence speaketh by us. But when di∣vesting us of this spirit of sweetness, modesty, and docibility, we put on a fashion haughty, scornfull, & turbulent, we are onely able in loud noises, which render us contemptible to those who are more pow∣erfull than we, troublesome to our equals, intolera∣ble to our inferiours, and hatefull to all the world. With this mild temper of spirit, Hester changed King Ahasuerus into a lamb; with the same, Abigail, was much stronger than the arms of David; and Je∣sabel with her natural cruelty having slain Innocents, ruined Cities, disturbed States, was thrown out of a high window on the pavement, to be trampled all bloudy under the feet of horses.

But as concerning Modesty, which regardeth the comliness of body & attire, it is a strange thing, how many complaints are made against us upon this point. We have already served for the space of so many A∣ges as a common place to Preachers, matter of cen∣sure for Edicts, a fable for Cities, and laughter to our selves. In the mean time this love of bravery is so throughly engrafted in our spirits, that we will not despoil us of it, but with our skin. It is an original sin, which all women carry with them from their mothers womb, for which there is no Baptism to be found, & he that should go about to wash us from this stain, we would have an action against him. Yea, were this onely usual among great Ladies, for whom earth, rivers, and seas, seem to produce wherewith to satis∣fie their curiosity, it would appear less strange. but all women are born with this passion, & they so heartily hug it, that there will be almost no distinction made in orders, since there is so much confusion in ha∣bits.

Citizens wives will become Queens, & if we here∣after would be taken, for Queens, we must become Citizens wives. Perhaps those who censure us in this point, require too much of us, and some are therein transported with so much zeal, that if we would be∣lieve them, we should make all the Maries of Egypt to be at Court. Those who intend to treat with us in this manner, by falling upon our hair and attires, touch not our hearts; for could any one truely per∣swade us to virtue, we should cover our selves with a sack, so that it might advance the glory of God, and the profit of our neighbour: yet do I think we have some right to comliness, and propriety in our gar∣ments, ever abiding within the limits of the most regular, in such sort, that the wise may not blame our superfluities, nor those who are more favourable ac∣cuse our defects.

But to speak sincerely, there is a kind of frenzy in our proceeding. He who should see the stuffs taken up somtimes at the Mercers to cloth a little body, whereof the worms will quickly make a dung-hill, would say they had undertaken to cover some huge Whale: and he who should reckon up all the furnitures of a Ladie, as they lie on a table, having never seen a∣ny woman, would think it were a Mercery to fur∣nish a little Citie: we resemble those birds, which have no body, and are as it were nought else but fea∣thers; we use therein so many fashions, disguizes, and invention, that we tire our spirits; so much stu∣die and affection, that many of us make so much

business about a ruff, as if we had a Common-wealth of Athens to manage.

And that which is most horrible, is, these vanities are drawn from the bloud of the poor; and in the same proportion as they are extracted, they so impo∣verish, as I fear posterity may have more cause to curse our dissolutions, than cherish them. Nay, worse is done, when they so vehemently affect to begin the a∣dultery of their bodies by that of the face, that it is insensibly eaten into with painting and poyson, as if they would derive beauty from corruption. Then cer∣tain fashions of apparel are found out, which seem to be made rather to sell bodies, than to cover them. I do not know what may be reserved for the eyes of a chast husband, when through all markets the secret parts of his wives body are exposed as open, as if they were ready to be delivered over to the best bidders. I cannot tell what husbands can be pleased with the publication of this nakedness, if not certain Platonists, who would approve the law this Philosopher made, as it is said, of community of beds, than the doctrine of idaeaes, which would be viands too empty to sa∣tiate the hunger of concupiscence. Verily, if we yet retain a vien of the perfect Christianity which swaied in the golden age, we ought to stifle by a generous consent, all these abuses, and make of the spoils of su∣perfluity a Sacrifice of mercy, giving in part for the relief of the poor, that, which hitherto we have dedicated to the fantasies of our spirits. Since we are born with some supereminencies of body, and are the goodliest creatures of the world, why should we go about to beg glory from poisons of the earth, from worms, and spoils of the dead? If opinion have put us unto it, it is now long since withered by the con∣fusion of so many hands, who incessantly gathered it. The glory of the greatest Ladies shall not hereafter survive, but in great modesty.

The seventh SECTION. Chastitie.

THis is the shortest way we have to the preser∣vation of Chastity, an incomparable virtue, and the richest jewel of our sex. It ought to be as natural to us, as flight to birds, swimming to fishes, beauty in flowers, and rays in the sun. You need not ask, what may become of a maid or wife, who is prodigal of a good, which should be as firm∣ly united to her body, as her hearts: She is capable of all sorts of crimes, and were there question to open all the gates of hell, incontinency alone would put the keys into her hands. There is no beast in the world that is not better than a prostitute, who by the disho∣nour of her bed hath charged her soul with sins, her body with intemperance, her renown with reproach∣es, and her memory with execration. We ought so to instruct our daughters in the virtue of purity, that they may not know the least shadow of sins which are committed in the world. I approve not those lit∣tle Dynaes, who will see and smell out so many cu∣stomes of Countries, and entertainments; for they too soon learn that, which they too late will forget, and take so much fire in at the ears and eyes, that water enough will not be found to extinguish it. I do not wish a maid, though very young, should be delighted in the company of children which are not of her own sex. I likewise fear those of her sex, who are too curious, their company is sometimes so much the more dangerous than that of men, as we least take heed of a domestick enemy. That Chastity is ever the most stable, which knoweth not so much as what voluptuousness may pretend unto. I will think crows might become nightingales, when any one should make me believe, that a creature of our sex, which is delighted to hear or utter scoffs, & speeches of dou∣ble sense, which cover ordure under golden words, ei∣ther is chast, or can any long time continue as she is.

Let us guard the eyes, mouth, and ears of those young maidens, as Temples dedicated to Honour, and let us do nothing in their presence, which they can∣not imitate without sin: let us teach them not to addict themselves, either to pleasures of the mouth, or sleight desires, to take and freely possess any petty favours. A creature which much coveteth to have that which her condition cannot afford, hath many enemies in her heart, which will deliver her body o∣ver to dishonour, and her soul to confusion. Let us cut off as much as we may so many wanton songs, idle books, infamous pictures, gossipings, dancings, and banquets: never is a beast taken but with some bait, nor chastity lost, but that such attractives serve as fore-runners.

There are not so many lost spirits to be found a∣mong women well bred, who in sin pretended no∣thing but sin: but the love of divers Ladies proceed∣eth rather from vanities of the mind, than weakness of the body. They desire to be in some esteem and ad∣miration of those, who can neither esteem nor admire them, but in the pretensions of their own interests: they take delight to be commended for their beau∣ties, which never any man so profusely applaudeth, as not to hope to be paid for his praises. They are subject to much credulity, whether it be through some easi∣ness of nature too weak, or by overmuch presumption and self-love, in such sort, that they quickly esteem themselves fair, and worthy to be beloved by those who feign affection, not seeing that fishes are taken with nets, and women with the credulity of their light belief. They undertake designs to make servants, who are not of the order of Arch-angels, to serve them as Raphael did Tobie, not pretending power o∣ver their hearts and honours. They are infinitly de∣lighted to see a man prostrate at their feet, especially when he hath some qualities, which put him into the estimation of the world. It is a glory among the quaintest to have gained slaves, who love their chains, and who will no longer live nor die but for them. This is the cause they counterfeit themselves to be little Idols, and take many sacrifices of smoak; and although they at that time have not any intention to offend God, notwithstanding they suffer themselves to dissolve among so many offers of services, comple∣ment, and protestations; and in the end feel it is a ve∣ry hard matter to defend ones self from an enemy, who onely assaulteth us with gold and incense. Drops of rain are composed of nothing but water, and do by their continual fall penetrate stones: so, much sweetness of words, submissions, and observances re∣doubled one upon another, are able to make a rock rent in sunder: how can they but transport a woman, who issuing from a bone, faileth not to retain all the softness of flesh.

Love sometimes hath wings to fall upon its prey with a full souce, and sometimes it goeth along with a crooked pace. That which it cannot obtain by a prompt heat, it expecteth from a constant importuni∣ty. From thence ensue private conversation, and disor∣ders, which make tales in cities, stage-plaies, & bloudy tragedies, which being begun behind a curtain, are many times ended at the gallows. I do not find a bet∣ter remedy to stop the beginnings of lust, than to be∣hold the end thereof. A Lady who solicited in mat∣ter of dishonour, in the first baits shall draw the cur∣tain, and behold a huge gulf of scandals, injuries, ra∣ges, and despairs, will as willingly descend into Hell alive, as consent to this bruitish passion. She will seaso∣nably proceed to remedies, and unfold her heart in the secret of Confession, will discover the deceipt of it, and by this means avoid an infinity of disasters. Thrice, yea four-fold happy is she, who will take these words as an Oracle, and enchace them in her heart to remember them eternally.

The eight SECTION. Discretion in the mannage of affairs.

WHen we have begun to polish our selves by these virtues, Discretion will regularly ap∣ply us to conversation and affairs, every one according to her qualities.

A woman is a poor thing, which hath no imploy∣ment nor discretion; as there are many to be found, who having lived to the age of ninety years have not learned any thing, but to dress and undress them∣selves. Why should we have a reasonable soul, were it not to enrich it with knowledges, which are ne∣cessary to us, both for our selves, & the government of those which fall into our hands? As we profess not to be wise, so we have not made a vow of stupidi∣ty. We should love as our eye-sight the reading of good books, which teach us how to become better, for they are wise companions, and honest entertain∣ments, from whence we never behold jealousies nor scandals to arise. It is not a very barren delight to be∣hold women, who as soon as they have made a silly complement, have nothing else to say, unless they talk of their ruffs, or some such kind of trifles? At the least, I wish those, who never have been willing to learn to speak, would one day practise to hold their peace: But they deafen the world with their prattle, and daily deliver an Iliad of speeches, wherein there is not so much as one good word. Tell me not these maids so knowing are more subject to caution: I would not have them▪ I say unto you, all learned, as the Sybils and Muses, but who will envy them an ho∣nest science of things, which serve for the direction of manners? There is none but spiders, and such little creatures, that turn flowers into poison. We ought not to fear that a maid, to whom good foundations of humility and devotion are given, will abuse this celestial manna, which is found in sage Writers.

I have learned from one full of wisdom and expe∣rience, that for one young virgin instructed in learn∣ing, which hath failed in her honour, twenty other have been found of the ignorant, who have so much the more grosly erred, as they had the less know∣ledge of their fault. I intend not by this counsel pro∣posed, which is to perfect them by reading, that there∣fore we give liberty to the curiosity of reading of all sorts of books, and namely those which treat of loves, though in a very gentile manner; for they have a lit∣tle sting in them, soft as silk, which insensibly enters into the heart; and when they describe this passion unto you with so many exquisite terms and honest inventions, they create so beautifull loves, that in seek∣ing to imitate them, we produce such as are deform∣ed. If we must become learned, we ought to do it in that manner as the Saints, Tecla, Catharina, Eudoxia, Marcella, Paula, Fabiola, Eustochium, who with the spoils of Egypt, furnished the Cross and Altars of our Saviour: Nor would I advise a virgin to go and hide her self in a granary or cave, to devour books: It is fit she season her reading with works proper to her profession. Let us never suffer her to be idle, but so soon as age rendereth her capable, let us give her some little direction and exercise in the house. For why should we be ashamed to work with the needle, since Augustius Caesar, the founder of Empires▪ reputed such kind of imploiments not unworthy of his daughters; and that the Romans many years pre∣served, as a relick, the distaff of Queen Tanaquilla, much more charily than the lance or sword of Ro∣mulus; thinking, it was more necessary to give women examples of industry, than furnish men with idaeaes of war? One would not believe, how much the earnest∣ness some have upon a good piece of work, diverteth all other passions, which may embroil the spirit; but whosoever will make trial, shall find that innocencie is never better lodged than at the sign of labour. I leave you to think, when a maid hath endeavoured to learn from her tender years, matters fit for house∣wivery, even to the kitchin, what a goodly light is in that house, whether it proceed from a father, or from a husband, for the direction of the family, the government of men, and maid-servants, the example of youth, and the comfort of the family. She maketh her self necessary in the best affairs, there is much re∣pose in her prudence, her health is accounted impor∣tant, her life precious, her death deplorable, and her memory replenished with honour. The wisest of men Solomon, hath given no other marks to know a virtu∣ous woman, than the Oeconomy she holdeth in the government of her family. She hath considered (saith he) the paths of her house, and hath not eaten her bread in idleness; she hath taken pains in linnen and wollen. She is become as a ship laden with victuals and riches. She riseth before day to provide fitting food for her fa∣milie. She hath made purchase of farms, and entertain∣ed traffick. She hath put her hand to work then opened it to the necessity of the poor. All her servants are in good order; her husband, and children cannot sufficientlie praise her for her great wisdom. She is a lamp which will never be extinguished in the darkness of night. Behold somewhat near the terms which he useth to reckon up the perfections of a wife, ending with wisdom, and fear of God, which is the first and last ornament.

The ninth SECTION Conjugal Love.

IN the end; as love is a generous passion which by its good government crowneth all virtues, I would advise a married Ladie, for the accom∣plishment of her perfection, to bear a most cordial charity towards her husband. This is no hard matter when there is good fortune and correspond∣ence in marriages: for complacence ever maketh wings for love, and it is held a happiness to love that, which pleaseth our passion. But it is a most pitifull thing, when parents blinded with avarice, and charm∣ed with the sweetness of pretended interests, renew the example of cruel Mezentius, who tyed the living to the dead, and endeavoured to match a poor young maid, who surviving in favours & blessings from hea∣ven, with a husband putrified in vices, ordures, and diseases of body. Then is a time when much virtue is to be shown, in putting on a resolution to love a monster, from their most tender years to their tomb. What should we do therein? The law of nature gives us free permission to desire good husbands, but the laws of marriage exhort us to bear thē, as much as we may, howsoever they prove. If we love for our selves, this is impossible; but if for God, we therein shall find duty and facility. A woman cannot seek out a short∣er way to the perfection of her sex, than by wedding the humours of her husband, so that they be not op∣posite to the commandments of God: she who well obeyeth, commandeth well; and when we once have surprised the heart of a man, there is not any thing resisteth our wills.

Union is a marvellous cement, which so straightly knitteth obedience and power together, that it is a very hard matter to distinguish him who obeyeth, from him that commandeth. We have in all ages ex∣celled in this conjugal piety, & there are hereof so ma∣ny rare examples to be found, that pens are troubled to express, as well as ears to believe them. Tender & delicate young maidens have been seē, who inconside∣rately married to husbands, worn out with maladies, perceiving frō the first night of her nuptials, unguents,

ulcers, and evil savours; and finding a counterfeit health in bodies, more fit for a tomb than a marri∣age bed, yet have not abandoned them, but loved, honoured, and served them, watching sometimes fourtie days, and fourtie nights about their beds, ne∣ver disarraying themselves Some one man hath been found among others, whose indisposition drawing along with it seven years together the stench of wounds that were incurable, the horrible infirmitie of members which appeared wholly disfigured, did weaken all the forces of those who were willing to assist him, overthrew the patience of the most faith∣full, wasted the charitie of the most zealous, yea even such as do all for money abhorred to come near him And then to see a young maiden of sixteen years of age, weak of complexion, handso•• of bodie and en∣dowed with a beautie which the most flourishing husbands would have coveted, to tie her self to this dead body, to stir it, touch it, cleanse it, to give it broths, to blow the powder of herbs into the nostrils of it, which distilled an humour insupportable to all the world, to cut his beard, and hair, when no man would undertake this adventure; is it not a miracle of our sex worthy of the admiration of men, the ap∣plause of histories and love of all posteritie?

What shall I say of one Eponina, who having e∣spoused a husband much clogged with troublesom affairs & crimes, yea even of treason, was 9 years shut up with him in the vault of a sepulchre; and after∣wards seeing him to be discovered, and condemned to death by the Emperour Vespatian, would needs ac∣company him to execution, & die with him, saying she alreadie was prepared for a tomb, and that she could better tolerate it dead than alive? What should I speak of a Persian Queen, named Cabadis, who seeing her husband detained in prison, came to visit him, not suffering her self to be known; and gi∣ving him her garments of a wife, to put on those of a husband, afforded him opportunitie to escape, pay∣ing afterward with her noble bloud the errour of her pietie?

Are not these prowesses worthy to be written in letters of gold and azure, to be exposed to the view of all Ages? A thousand-fold happy they, whose concord hath bound love up with chains of ada∣mant, separation never finding place in the knot of marriage, which God hath been pleased to tie with his own hands. Let us for this cause preserve us from jealousie, which useth to grow from the most beauti∣full loves, as those worms, which are said to issue from the fairest flowers. It is a most unhappy passion, formed by fantasie, attired by suspitions, darkened by discontents, sed with bad humours by curiositie, entertained with impostures by slander, which gnaw∣eth asunder all that which there is of virtue in chast affections, troubleth the repose of beds, embroyleth the affairs of housholds, reateth alliances, produceth monsters, soweth fury and rage, and having torment∣ed all the world, devoureth it self. If our husbands fall into this miserie, let us pitie them as franticks, and take away from them all manner of occasions which may stir up their imaginations, and if the like maladie surprize us, let us not resemble those women, who have travelled in the dead time of night through huge forrests full of horrour, that they might hasten to watch their husbands, accompanied onely with their passions, whereof some fell between the teeth of wild beasts, which to them were more pleasing than the executioner they retained in their own proper en∣trails.

We oftentimes in this point more bewail our own interests, than the offence done to God; and it is no strange thing, that she who loveth ill should be de∣prived of what she affecteth. When there is sin in it, let us deplore it, let us endeavour to remedie it by prayers; by discretion, by patience, by all the most holy industries we may use therein. We shall find our selves strong in silence and hope; and not in ceaseless com∣plaints, which have no other effect, but to fret wounds, and renew disasters.

The tenth SECTION. The care of children.

TO hide nothing from you, women, who are called to the Sacrament of Marriage, ought to be very perfect; because they have as it were in their mannage the most precious interest of posteritie, they being chosen out to bring forth and educate Children, which are to be members of the body of State.

It hath often been questioned from whence procee∣ded the good and evil nature of men; and I find that many have attributed it to the divers aspects of Pla∣nets, as by a fatal necessity: But to say truly, this Astro∣logie of fools, and webs of spiders, are as it were but one thing, both being fit to catch flies, and not de∣ceive understanding men. I hold opinion, good mo∣thers make the good nature of children; and it hath ever been observed, that great personages who have flourished in some eminencie of virtues, have taken from thence as it were generally the first impressions of sanctitie.

If chast daughters chance to be born of inconti∣nent mothers, it is almost as rare as to see nettles bear gilliflowers. Let us preserve our bodies as temples, to bring forth more virtues than flesh for the publik, and when God affordeth us issue, let it be one of our chiefest cares to train it up in his service. My heart bleedeth when I consider how now adaies many chil∣dren of quality are bred, which are stifled with servile indulgences under the shadow of dandling them. God sends them as creatures, with which he intend∣eth to support the world govern Common-wealths, people heaven, and adorn even the conversation of Angels: but to see how they are used, it seemeth that pieces of flesh are ingendered, which are onely to be licked as bears, to give them true perfections. They are loaden with fat and the kitchin, they are enter∣tained in the full fruition of all the desires of their hearts; they are observed like little Kings, who are not as yet many times above five years of age and already exercise a Monarchy in the houses of their parents. Je∣sus Christ banished Idolatrie from the world with so much sweat and bloud, and it is again daily renewed, when children are set up as certain little Idols, to whom all hearts, respects hopes, fears, and homages are sacrificed. I beseech you, let us not cause them to learn that which we should make them forget; let us not accustom them to mimick affectation of words, to pomp of habits, to liberty, to pleasures. Let us at∣tire them for the service of God, and exercises suita∣ble to their sex and condition; and above all, let us take heed they be not poysoned by the ear, in the fre∣quent conversation of such bad company, who seem to be born for nought else, but to infect purity.

The eleventh SECTION. The conclusion of the discourse.

THe Emperess held ears and hearts suspended with this her discourse, when seeing the hour approch, wherein choice should be made of a wife for the Emperour her son: Behold the time (saith she) my Lord and son, when your Majestie must consign the golden Apple into the hands of her, whom you shall judge to have the best portion of those excellent qualities, which I have recited. And saying that, she caused a goodly room to be opened, whereupon one

side were seen pictures of Ladies, who flourished in the more elder Ages in sanctitie, in spirit, in courage, and in all virtues mentioned by us, which composed a triumphant Court. There was Sarah, Rachel, Lea, Deborah, Abigail, Susanna, Esther, Judith, Mariamne, S. Agnes, S. Cecilie, S. Helena, S. Monica, S. Faelicitas, the ten Sybils, Zenobia, Amalazunta, Placidia, Pulche∣ria, Eudoxia, Theodora, Marcella, Paula, Eustochium, Victorina, Clotilda, Radegundis, and very many other, not comprizing those who have flourished within these eight hundred years: which much amazed me, and made me say, that such as affirmed women of honour were so rare to be found, would perhaps have some trouble to find leaves on trees, and water in the river. All these pourtraits appeared with lights of glory in a most pleasing manner, having enchase∣ments all enriched with pretious stones. Behold, saith Euphrosina, O virgins, how precious us the memorie of holy Ladies. Then turning her self to the other side, she shewed with her finger the figures of such as had forsaken honour and virtue, which were pale, pen∣sive, cloudie, and encompassed with flames, as if they came out of hell. There was Semiramis, Phedra, This∣be, Phillis, Hellen of Greece, Clitemnestra, Cleopatra, Agrippina, Julia, Messalina, Calirrhoe, Thais, Phryne, Rhodope, Flora; and in perspective so great a quantitie, that it seemed to equal the sands of the sea, not ac∣counting those therein, who afterward had a share in their miserie.

The Emperour having observed them, entered in∣to the room called the Pearl, where he saw so many pearls selected from all the provinces of his Empire. There was nothing to be seen but stars, lightening, and rays, so much these beauties on every side ming∣ling their lights afforded lustre, which gave him much difficultie how to resolve. There was among others one named Icesia, a maid of much knowledge, to whom the Emperour Theophilus spake a Greek verse, to which she replied with an admirable prompt∣ness; notwithstanding he relished not this spirit, find∣ing it too curious for his humout: but after infor∣mation taken from his eyes, his ears, and the mouthes of those who bred these creatures, he gave the golden apple to one named Theodora, a Paphlagonian by Na∣tion, whom I notwithstanding cannot think to come near her, whom I here represent for a model.

Notes

• Justin. ad Ze∣nam. Serenū. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• A••on of Creet.
• Si mundus absque mulie∣ribus esset, con∣versatio nostra non esset abs∣que Diis.
• Brisson for.
• S. Zeno ho∣mil. de con∣tinent. Aut hostis publicus, aut insanus.
• 1 Pet. 3. Ʋi qui non credunt Verbo, per conversati∣onem mulierum sine verbo lu∣cri••i••nt.
• Anno 830. Zonoras saith, that she was onely step-mother, and relateth it somewhat o∣therwise, but let us follow our Authour.
• Tertul. l. de animâ. Animae non habent sexum.
• Sus toto in vo∣lutabro. Pet. 2. 2.
• Vide Petrum Damianum in Gomorrhea∣nis.
• Eccles. 9. Laqueus vena∣torum.
• Mulier siulta & clamosa, ni∣hil omnino sci∣ens. Eccles. 9. Tecta perstil∣l••ntia in die fei••••ris. Prov. 17.
• Ʋlysses Ald••∣brandinus.
• Mulierum ver∣bales undae. Fulgentius.
• Mulier fatua. Prov. 1.
• August. l. ••. de Civit. Dei. Philo de sacri. Abel & Cain.
• Non est ira su∣per iram mu∣lieris. Eccles. 15.
• S. Zeno Ho••. de continent.
• Custodi te à muliere m••l••. Prov. 6.
• Mulicrum pe∣nus avarissi∣mum.
• Fountain Garamant. Holunicus. S. Bonaventu∣ra in dieta.
• Inveni amari∣rem morte mu∣lier••m. Eccles. 7.
• Mulier com∣pta. Eccles. 9.
• Ptolom. Al∣mag. 2.
• (a)

  Sicut sol oriens in mun∣do, in altissimis Dei. Eccles. 26.
• (b)

  Nihil ha∣bet mortale, ni∣si quod moritur apis nullus nisi artifex nasci∣tur. Quintil.
• (c)

  Nullus cum per coelum li∣cuit, ••lio periit dies. Plin. l. 1.
• (d)

  Prov. 19. Domus, & di∣vitiae dantur à parentibus, à Domino autem propriè uxor prudens.
• (a)

  These are the qualities which the Scripture gi∣veth her in divers places.
• (b)

  The first title of a wo∣man, which S. Paul obser∣veth in the Epistle to Ti∣tus c. 2. when he calleth her by a Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as one would say, suitable to holy things.
• (c)

  Altaris dum veneran∣tur, evertunt. S. Zeno hom. de patientia.
• Strabo lib. 1. Aelian. de a∣nimal. l. 7.
• In incorrupti∣bilitate quieti & modesti spiritus. 1 Pet. 3, 4.
• It is the qua∣litie S. Paul calleth san∣ctificatione. 1 Tim. 2. Saluabitur per¦filiorum gene∣rationem, sa¦permanserit in fide, & dilecti∣one, & sancti∣ficatione, cum sobrietate.
• Hierom. ad Laetam. Securi••ris est continentiae nescire quod quaera.
• A title which the Wiseman expresseth by the word, Sensata, Eccles. 7. And S. Paul useth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tit. 2. much recōmending to women, the care of houshold af∣fairs.
• P••ov. 3••.
• It is the Epi∣there which S. Paul giveth to virtuous wo∣men, calling them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tit. 2.
• Vives relateth this in the se∣cond book of a Christian. Woman, of one named Cl••r••.
• See Lipsius in his Politi••ks.