A WOMAN'S Worth, defended against all the men in the world.  
Proving them to be more perfect, excellent and absolute in all virtuous actions, than any man of what quality soever.  
Written by one that hath heard much, seen much, but knows a great deal more.  
Patere aut abstine.  
Imprinted at London by john Wolf, and are to be sold at his shop in Pope's head Alley, near the Exchange. 1599   

To the Right Honourable Lady, Elizabeth, Countess of Southampton.  
Truly honoured Lady, and by me (for many your great favours) to be ever (more) then honoured: As some testimony of my dutiful remembrance, to answer by humble thankfulness, what all other means utterly dis-able me of, some part of such your especial open handed graces received; I offer you a translated Apology of women's fair virtues, written in French by a Lord of great reckoning, given by him to a very honourable Duchess: since, translated by a fellow and friend of mine now absent, who gave me trust to see it should not wander in the world unregarded, or deprived of that beatitude which makes books respected, whereto animated beside by divers my good friends: I have (noble Lady) the rather thus presumed. If either then for the subject, myself, or my friends sake, it may seem any way pleasing to you: the French Lord never thought his labour half so graced, as I will continually confess our fortunes honoured.  
Your Honours ever obliged. ANTHONY GIBSON.   

To the Right Honourable the Countess of Southampton.  
THe love (most honoured Lady) that I own  
To your high virtues, cannot be confined  
In words or phrases: nor can paper show  
The obiect-lesse endeavours of my mind.  
How then shall any (though the purest spirit,  
That sucks the sevenfold flower of art) express  
The genuine glories of your Angell-merit,  
Which shine the more, in that you make them less?  
Now could I wish, I had a plenteous brain▪  
That thence (as from Inventions clearest flood)  
Those forms might flow, composed in a rich vain:  
That crown your noblesse, and enrich your blood.  
Then would my zeal break forth like morning's fire  
That now lies spent in sparks of my defier.   

To the worthy Ladies, and virtuous Maids of Honour, to her royal Majesty: Mistress Anne Russell, Mistress Margaret Ratcliff, Mistress Mary Fitten and the rest, etc.  
Virtuous Ladies, and Right Honourable Maids, attending on the only virtuous Lady and Maid in the world: the duteous affection I bear ye, and the unvaluable respected graces received from you severally, is the only advocate must plead for my present boldness; what he can say for me, is but return of humble thankfulness; what he expectes from you, is but excuse from presumption and favourable acceptance: both which meeting in no misinterpreted construction, you shall remain for ever honoured, & I in my suit right fully satisfied.  
A friend & fellow servant with me to her Majesty having left in trust with me this little treatise, being a Paradox apological of women's virtues, written in French by an honourable person, and Dedicated by him to a worthy Duchess: knowing my friends intent to suit with mine, that on you (rather than any other) the same should be bestowed, as only true Ideas of virtue, and glories of your sex: In his absence, (though yet in his heart's meaning I know) I offer both his good will and mine thus jointly together.  
If you give it but good looks, it is all I desire, but if it may gain your very least good word, his labour and my love are most highly answered. In which hope (as to hope otherwise from so true spirits, were well worthy reproof:) I humbly commit this translation to your favourable perusing, and my very uttermost travails to beat your commanding.  
Yours ever most devoted. ANTHONY GIBSON.   

To the Honourable Mistress Anne Russell.  
LAdy to whom my true devoted love,  
Hath been engadgd, in more than wit can pay,  
Which to discharge, the more I still have strove,  
The more in deep arrearedge every day.  
So much from me, unto yourself is due,  
That all my thoughts, unto the debt must run,  
Yet is there more remaining unto you,  
And as these crossed, so others are begun.  
Dearest of dearest: take in thankful part,  
This sacrifice, which may my will approve:  
Upon the Altar of a faithful heart,  
Consumed in the flames of zeal and love.  
True honourable Virgin, ever live,  
In all that art, that time, that fame can give.   

To the Honourable Mistress Margaret Ratcliff.  
TO you (dear Nymph) whose wit, and form, inflames  
A world of spirits, with wonder of your graces,  
That (in their strength) pursue no higher ames,  
Then how to give your bounties sovereign places.  
I here am bold, to make extent of will,  
Though not of power. Pardon my first essay:  
I go by night, now to the Muse's hill:  
But I may live, to drink there, at Midday.  
O then: my soul shall flow through my clear veins,  
And (taking light from your bright virtues sphere)  
Pay richer duties, in farre-sweeter strains,  
Tuned to your worth, and set to every ear.  
Had I a Spencer's spirit, a daniel's powers:  
Th'extracted quintessence were only yours.   

To the Honourable Mistress Fitten.  
THis testimony of my true heart's zeal,  
Fair, and (for ever honoured) virtuous maid:  
To your kind favour humbly doth appeal,  
That in construction nothing be missaide.  
Those fiery spirits of high tempered wit,  
That drink the dew of heaven continually:  
They could have graced you with terms more fit,  
Then can my lowly, poor, weak ingeny.  
Let not my love (yet) slightly pass respect,  
Devoted only to your excellence:  
Wink worthy Virgin at my lines defect,  
Let will extenuate what ere offence.  
It is no bounty that is given from store,  
Who gives his heart, what gift can he give more?  
FINIS.   

To all the Honourable Ladies, and Gentlewomen of England.  
LAdies (and most perfect Ideas of all virtues,) I have so many times admired your rare perfections, brought from the Theatre of the very best assemblies thorough Europe: that having combated with mine own natural affections, which till then had no matter of marvel offered them; of necessity now must needs (by right confess) that you are the only wonders of time and eternity. And that I am not misled herein, Mercurius Trismegistus stands forth in your cause, and thus defends ye against all your enemies.  
A soul enclosed within a body, purely celestial, where the notes of whatsoever disannulling, are not to be discerned, because their period can alter no part of a true nature: For no way are her ordinary functions weakened, but only in strengthening the virtue of the mind. So that she is no way to be dissolved, but may well change into a form more convenable, and agreeing with the quality of her Daemon.  
Ladies, you are such as Sapph describes ye to be.  
With child of Honour, rich in all good grace,  
Splendent in virtue, which them both surpass,  
A piercing eye, and carried with such state:  
As the world's Torch may light itself thereat.  
Even as Apollo from Aurora's looks,  
Gilds all this goodly round, & darkest nooks.  
And to give you certain assurance, that such is mine opinion, I have roughly hewn out this discourse, extracted from the virtues of your sex: to the end, that by the histories of many women, every man whatsoever may perfectly perceive, that the gifts and graces of women are infinite, and where they can allege any doubt in the religion of your deserts: being herein resolved, you may remain so much the more admired.  
I might call it a Paradox, because some men (vainly transported) no doubt will term it so: Notwithstanding, I hold it for a truth, and will defend it against all sorts of men, let them be of what metal soever; being fully persuaded, that if I had no other argument for proof of my sayings, than the very mere subject of your choice perfections: I should finish my designs with no mean honour, and make them perfect beyond all other humane enterprises.  
Receive then this gage of mine humble duty, or rather of the virtue of your own deservings: and I shall bind all my ability to a further employment, either of enlarging this, or any thing else wherein I may do you service.  
Yours in all duty, Anonymous.   

To the Reader.  
Friend, or foe, I care not whether, I offer thee this Treatise of truth, which may stand more in doubt of envy, than censure: Notwithstanding I will take all in good part from thee, even till thou hast run thy malice out of breath: yet this shall be the honour of my pains, that thou canst not rank me among common spirits, for I have borrowed nothing of any, who have writ on this subject; well deserving to be sung in a higher key, than my disabled voice either hath, or can reach unto.  
Yet this is a comfort to me, that though as scant fledge it flies thus from me, some royal Bird may protect her from greedy Cormorantes, and defend it under the shadow of her wings: for I will always buy the abatement of mine own honour, with the rich price of women's true glory.   

From what Authors this little labour received his original.  

Aelianus.  
Aeschilus'.  
Aeschines.  
Anaxagoras.  
Anacreon.  
Alcmeon.  
Anacharsis.  
Antimachus.  
Appolonius.  
Aristotle.  
Aristophanes.  
S. Augustine.  
Archimedes.  
Averroes.  
Avicen.  
Biblia sacra.  
S. Bernard.  
Bandello.  
Boccace.  
Du Bartas.  
Boisteau de Launay.  
Cornelius Tacitus.  
Clearchus.  
Cicero.  
Ctesias.  
Diogenes Laertius.  
Demosthenes.  
Dionysius Milesianus.  
Ennius.  
Empedocles.  
Frederick d'Aste.  
Galen.  
Guicchiardine.  
Herodotus.  
Hesiodus.  
Hypocrates.  
Homer.  
Hortensius.  
Isocrates.  
Ithiobaldus of Corfue.  
Licras.  
Linus.  
Lycosthenes.  
Manethon.  
martial.  
Mercurius Trismegistus.  
Menander.  
Memnon Ephes.  
Musaeus.  
Nicholas de Nicholai.  
Origen.  
Orpheus.  
ovid.  
Papinian.  
Plato.  
Pindarus.  
Plutarch.  
Pythagoras.  
Pliny.  
Possidonius.  
Propertius.  
Rasis Arab.  
Socrates.  
Stesichorus.  
Sappho.  
Sallust.  
Sanazar Neap.  
Timaeus Scicillianus.  
Thales.  
Torquato Tasso.  
Theophrastus.  
Vigo.  
Virgillius.  
Xenophon.   
FINIS.   

A Woman's worth, defended against all the men in the world.  
AS (according to Anaxagoras) the body of Nature is heaven, and the influence thereof her soul: even so, the body of a woman is the heaven of human perfections, and her soul the treasury of celestial and divine virtues. That it must needs be so, the ancient Philosophers, as well moral as natural, the speculative Astronomers, Poets, the interpreters of holy things, and masters of the best approved manners, chimerique Painters, and namely ●he professors of divinity, do consent and maint●ine: that the fairest sciences, the ra●est ●●●tues, the inimitable graces, aught to be represented in the form and figure of women, as it may be seen in Hesiodus, who speaketh thus.  
Fair virtues face, with beauty honoured,  
Looks like a field in April diapered.  
Or as the difference of enameled flowers,  
Which natures daughter forth in plenty powers.  
In like manner, the formal understanding of things that are, or may be, is signified to us by the feminine virtue, whereof Rasis Arabe thus discourseth.  
As Eleborus, of one and the self same substance brings forth divers effects for the heads diseases: Even so a woman qualifies divers manner of tempests, which wandering through a man's brains, do weaken his stronger powers, until this lawful and natural medicine be thereto applied. Timaeus the Sicilian reporteth, that the Lions of Lybia lose their force and fury, if they have never so little sight of a maiden's eyes. And Bandello witnesseth to us in his histories, that a Lord of Scandia, being by nature dull and blockish; at the very first sight and regard of a Lady of Vicensa, became discreetly wise and well governed. Reason itself (according to Homer) is figured to us by the person of Minerva, who flew out armed from the brains of jupiter: and Bacchus, that is the angry faculty, being painted in the form of a man, had no other birth then from his thigh. Whereupon, Aristophanes the comical Poet of the Athenians, thought good to set down this description.  
Virtue in man doth not abide,  
She's washed away with fury's tide.  
But in fair women kind she rests,  
For mildness harbours in their breasts.  
And did not women make men wise:  
How many harms would them surprise?  
Aristotle, that profound Ocean of Philosophy, and second author of Nature, acknowledged so much of women's merits: that he sacrificed (as it had been to the gods) a million of times to his beautiful Hermia, according to the report of Origen, and this which the Siracusane Poet sayeth: 
No greater love did Aristotle bear  
To Theban Hermia his soul's sovereigness:  
But far beyond that love (if more there were)  
Hold I to Tyna my fair Shepherdess.   
Divine Plato, of whom Saint Augustine that Eagle of the Doctors, delivereth a most singular testimony: so highly commended the virtues of Archanessa, as he not only served her like a slave, but composed divers hymns in praise of her, comparing her qualities to be celestial and supernatural, as Diogenes Laertius truly recordeth. What shall I say of Socrates, the ornament of men, the ground of Oracles, glory of the Greeks', splendour of the Athenians, and flood of divine pluralities? did he not desire to make all posterities know, that man is somewhat less than a woman? yea, and that in sound earnest, when to the great scandal of believing them of his own kind, in contempt of the critic Philosophers, overthrow of the presumptuous, debasing the Athenians, and contrary to the opinion of all the Greeks': he preferred one only Aspasia (as Clearchus reciteth) before a million of men, for her knowledge in all kind of learning, and deep skill, not only in those things that best might serve, but enriching beside all humane society.  
The marvel of Cos, Hypocrates hath taught us, that the most perfect bodies are those, which have less heat than moisture. Whereupon, the great son of kings, Prince of Arabia, three times together reproved Galen, who held, that heat is chiefest in the building of all things, as maintaining, that moisture is only fomented and seasoned by the heat. Divine Homer likewise instructs us, that the estate of all things is drawn from the Ocean, and that it is the chiefest of the elements: wherein the Citizen of Millet Thales doth second him, and likewise Pindarus in this Ode.  
The Sea above all elements,  
Hath the chiefest ornaments.  
Even as gold doth lustre bright,  
Like to a sacred flame in sight,  
And shines more fair than all metals,  
Dispersed in the minerals.  
Now as women are much more moist than men, so in like manner may we discern in them, that frenzies and furiousness is not so familiar with them as men: in regard they will never run mad for love, or any other worldly desire. Whereas men from time to time, make themselves as in a public Theatre, the subject of very tragical follies, such as the like can scant be imagined, yet customably used in assembly of their friends, agreeing with the opinion of the Poet Antimachus.  
The Cadmeane city brought forth cruelty,  
Those German twins pale Death and Envy▪  
Which more inhuman than an angry Bear,  
Depriving life, leaves yet a world of fear.  
I will begin by state affairs to approve, alleging thereto sufficient witnesses, that the virtue feminine hath been of greater efficacy than men, not only in this subject but any other whatsoever, especially the matter here alleged: for it consisteth much more of debating cases, and the faculty imaginative, which indeed are the happiest functions of the soul, than any other designs that we can deal withal. And so doth Xenophon testify, that the party which is apt for the managing of public occasions, whereon many welfares consist, even infinite as it were: is endued with some particular gift of nature, or blessed from the heavens beyond many other. All the great Monarchies were instituted by the council of women. Sbithea Sister to Nimrod, instructed him in the course of government, according as Manethon reporteth. Presigithes a Shepherdess did the like to Cyrus. Dydo first founded the common wealth of Carthage. Semiramis reserved the Empire to her Son, albeit he was thereof uncapable: and Fauna brought together the people of Italy dispersed here and there, before she went to Cassino in Cassina, for agreeing of the one with the other; as it is recorded in certain fragments of the Poet Ennius.  
Fauna the Goddess Vesta's woman priest,  
First taught the Latins civil government:  
And when in fields they wandered where they list,  
She brought them into cities regiment.  
Tomyris Queen of the Scythians; appointing to them the laws of Anacharsis the Philosopher: assured them to be more holy and better than those of the Athenians. She restored her Empire, being half bruised by the Soldiers of Ariartsanes the Captain, and the death of her own Son, who suffered himself to be fond surprised, and afterward cruelly slain: notwithstanding, she valiantly triumphed over Cyrus, the universal Monarch of the East.  
Penthesilea knowing that it would be hard to squander the Greeks' in Hellespont, by reason of their multitude, being well near numberless: attended them on the frontiers of Misia, and there overthrew Hippoclus, conductor of the back bands of all the Grecian people. Hippolita dissipated the troops of great Theseus, dismounting himself in the fight, yet afterward (on mere grace) made him her husband.  
The Syracusan women were cause of their cities preservation, being before abandoned by their husbands, whence arose the proverb of Venus armed, as Menander describeth in one of his Comedies.  
Let none himself so much abuse,  
As offer to take Syracuse▪  
For women have it in respect,  
And Venus doth them safe protect.  
Good were it then the God of war,  
Should lend to her his Cemiter.  
Cyrus' vanquished by the common flight of his Soldiers, and his own proper fault: thus delivered the victory to his enemy by this only exhortation, that they but came to fight with women. The Romans' surprised by the Sabines, and other people near neighbours to them: were warrented from death and utter destruction of their City, by the means of women, who knew how to quench the anger justly inflamed in their fathers against their husbands. Parysatis, daughter to Cyrus, and mother to Artaxerxes, was so well instructed in the state affairs: as she made Asia triumph of the Greeks' liberty, compassing by her government the loss of all the allied common weal, and stealing by her gifts, the most liberal courages of her Empire's enemies, which was (in show) ruled by her son, but in very deed maintained by herself. The mother of Coriolanus saved the city of Rome, even from the cradle to her glorious height, using so many great maxims of and for the state, to her son being then the cities enemy: as all the Xenophons', Tacitusses, Machiavel's, yea, whatsoever counsellors to the Princes of Europe, may justly learn example by those noble resolutions, and admit them amongst the very chiefest designs. Cloelia gave freedom to six score young men of her City, by admiration of her fair enterprise courageously effected: which made Ennius the Poet thus write thereof. 
What virtue male may with thy worth contend,  
Can men h●pe any way to do as much  
By their best means? Alas, 'tis to no end,  
In like affairs their haps were never such.  And elsewhere.  
Young Romans' feeble are your minds,  
Your glory of the least esteem:  
When Cloelia passage for you finds,  
And must with honour you redeem.  
Rhea knew so well to temper the prodigious cruelty and tyranny of Saturn, who not only would disinherit her sons, but devour them, to assuage his more than brutish hunger: that as Orpheus rehearseth in his Songs.  
jupiter from blame had not been free,  
If Rhea's prudence had not been of might:  
To shield him from the spiteful jealousy.  
Her tyrant husband used both day and night.  
Vesta delivered the Etrurians from the besiegings of Alsichoris. Medea made victorious jason conquer the golden Isles, and defended the Argonauts from strange ambuscadoes, which were prepared for them in the Isle of Colchos. A●alanta knew how to enfranchise the Curetes, from their ordinary tributes to the Princes of Achaia, even till the day she triumphed over them in the race.  
Deborah, judith and Hester, wrought marvels for conservation of their people, even to the enterprise of so high actions, as the issue of them could not be apprehended, their beginnings were so dreadful, their effects beyond comparison, and their virtue bounded within no equality, to the confusion of men, amazement of the Gods, and perpetual memory of the feminine sex.  
Thus much for state affairs, although this is not the hundredth part of that I could produce to maintain this subject, which might be handled by Angels, and sufficient for my senses to stand and wonder at. Yet have I here made no mention of the Amazons in general, nor of the Cipriotes, nor of the Sydonians, and many other sundry countries, who both in common & particular, have gotten so much glory by armies of women: as men durst hope no otherwise, but in the mere fables they have written of themselves, boasting of victories gotten over their equals, and one while against Lions, than Bears, and some Tigers, with other of like strength and violence, wherein women have done as much, or rather more than they.  
They were wont to triumph over ladies reputation, making vaunts of some things wherein their merits were unequal, finding their courage to be either to feeble, or not answerable: whereupon divine Sappho complained in this sort.  
divers there be have heard men say▪  
That over women they bear sway,  
Making their triumph of our hearts,  
As vanquished by their deserts.  
All which is nothing but a dream,  
And folly out of course extreme.  
I have known divers, who but admitted to the sight of a Lady's sleeve, presently have made their vaunts of her maidenheades victory, when (God knows) they durst not entreat so much favour as a kiss.  
Constancy followeth so near to the virtuous exercise of stare affairs, and occasions of war, as being the organ of fairest designs, and only perfection of most commendable strength: that as I might here (on men's behalf) present to your sight the same severally in Scevola, Regulus, Marius, Cato Utican, Scipio Affricanus, and Paulus Aemillius among the Romans'; so like wise for the grecians, Antigonas, surnamed the wise Anaxagoras, Socrates, Xantippa, Anaxarcus, Aristides, & Photion: like wise out of holy Scripture, Eliazer, Tobias, the Maccabees, all which are but as vassals & mean servants, in respect of the just and lawful constancy of women: who in this as all things else worthy to be commended, have so far outgone the courage of men, as the suns glorious brightness excelleth all the candles of the night: I call them just, because I shall never be persuaded, but that such as have been enforced to the abandoning of overmuch sadness, and thence have made choice of voluntary deaths, more for obedience to reason then despair: well deserved to be called constant or magnanimous, considering that no defect of courage, or fear of great punishment any jot dismayed them, but rather (to speak more properly) gladly subjecteth them to this funeral resolution.  
Soclaris, daughter to Cibaris Governor of Athens, first Prince of Morea, sometimes called Peloponnesus, after the conquest of Combly, was delivered into the hands of Selim, to use at his pleasure, according to the barbarous custom of his predecessors, who were more unjust in their victories, than the vanquished miserable in their overthrow: and having her at his disposing, he commanded the bath to be prepared, which is the critic signal of the Eastern luxuries. The young Princess, who to the Catastrophe of this Greekish tragedy, would give beginning to a new History, drawn rather from the despoil of her own life, then delight to lose her inviolable chastity; spoke in this manner to the Prince of the East.  
MY Lord, until this very instant I was persuaded, that the wrath of God, justly dispersed among our family, would serve itself with matters familiar, and ordinary to afflict us withal, as being doubtless guilty of some far greater punishment, than ever we felt under your victorious hand: and being carried away with these sweet opinions, I drew my comfort from mine own proper ill, as only hoping of remedy in your grac● and favour. But at this present, your Majesty being rapt with what fury I know not, wherein royal virtue is not to be discerned: I cannot believe, that heaven hath limited your thoughts to such an abominable course, or rather a most prodigious violence, the beginning whereof I behold, by the end of my life, trained through mine own default, alongst the torrent of solascivious an enterprise. Then showing him a little needle: See here (quoth she) what arms are prepared as guardians of my virginity, behold the innocent organ of such vengeance, as I mean to take on my offending eyes, that wounded you so against the will of my soul, which from my mouth pronounceth sentence of death against them, and you shall see execution immediately performed.  
The great Monarch, touched to the quick with extraordinary compassion, made a sudden change of his love to a perpetual admiration, and his over fond command took ending with a most majestical respect, returning these or the like words to the Princess.  
Madam, if Kings could as well triumph over loves passions, as they can cherish mercy▪ and give pardon to the faulty, even against the first object of their own unruly motions, which figure in their courage a tempestuous sea of vengeance, yet notwithstanding, becomes calm by a natural inclination of embracing mildness: rather than pursuing the over-swift current of choler:) I should have somewhat to complain of to you, for grafting the trophies of my desires, on the firm rock of your chaste designs, which teach me the science of good life in so holy a School.  
It follows therefore, that I must confess the destinies to be unjust, for showing that freedom to the body, wherewith the soul no way can be forced.  
Accuse love then, who armed himself for you here in my house, where your beauty's prisoners are become Princesses of my heart, entirely enthralled: And never conceive, that I am only he, that desires the fruit of his victory, on a subject of such merit, the enjoying whereof is more to be coveted, then adverse Fortune is to be credited.  
Considering, that in prosecution of my good haps, until this present, I have been always armed with reason, not enterprising any thing to disadvantage of the vanquished, otherwise then the security of mine own estate did teach me. The proofs whereof remain evident to be seen, in that I have not made your country's mishaps greater, than the inconstancy of Fortune yielded unto: where I have set down my rest, giving limits to my just ambition, which else had extended itself over the common liberty of Greece, if servitude were not called an exchange of state▪ rather happening by the providence of heaven, who would have but one sole Monarch in the universal world, for general administration of his justice, rather than any unsatiable desire in myself of Sovereignty, which contains mine actions where they are only appropriate.  
But if I have trespassed, in requesting that of you, which my Kingdom's laws cannot deny me, neither may be termed as an offence, but only that your will doth so hold and esteem it: then custom is more to be blamed than I am, for she invites me to take possession, of that which freely is reckoned mine own.  
Therefore Lady, that you may see I will not deserve a Tyrant's name, especially in the simple practice of victory, wherein usually more rigour is expected, then in the government of a peaceable estate: I will compel mine unlawful passions, to yield unto your juster desires, entreating you to rest thus contented, that in repentance for offending you, I do wrong to the nature of mine own power, disarming my heart of that prerogative, which the very meanest men most covet in their special Fortunes, namely, to triumph in commanding of their own.  
Demand of me those self same things, which you could not hope for in your former condition: and I will satisfy them with as much willingness, as there is worth and desert in your Princely constancy. Such end had the great Turk's love, if the name of great be worthy enough to dignify his virtues, which in greatness did exceed his Empire.  
The history of Tenora, taken prisoner in the City of Modon, and enfranchised for her constancy, best known to Bascha Ariaden, who gladly would have married her: might here be avouched to the great scandal of men, and perpetual honour of the female sex: but in regard of the length, let me refer ye to I●●●obaldus of Corfue, a most sound and faithful expresser thereof.  
The height of courage in three Spaniards, who offered their chaste breasts to their miserable father▪ constrained to grant them so unpleasing an execution, for shielding them from the shameful servitude prepared for them: is of such efficacy, as men (for preservation of their renown) had never the heart to endure so extreme a remedy. For reading of which excellent discourse, I must leave ye to Nicholas de Nicholai, his voyage of Constantinople, in the history of the siege of Tripoli.  
I have very much wherewith to enlarge my labour, as the marvelous constancy of joan the Pucel, whose life the Englishmen had gladly saved, if she would simply have said, that she was helped by charms, extraordinary means, and supernatural power in execution of her perilous enterprises: but she preferred her honour before life, yielding her conscience to torments, and her torments to leasings, as loving rather to suffer a bodily hell, then making hellish the freedom of her own courage, in a purpose not beseeming the greatness of her deeds, nor the true opinion justly conceived of her behaviour, the principal organs of her valour, which made France more famous than ever it had been before, yea, more than at this day it hath attained unto: For though she be now troubled with some four or five Spaniards in her liver vain; yet she then drew a million of Englishmen out of her entrails.  
I will not go seek out an Arbecha on Danubie, nor Gertrude on the Rhine, nor Flotensa on Tanais, seeing the histories of the North have no other honour, then only of the subject drawn from their constancies. Less cause shall I have to produce Polixena, whose death made the life of the Grecians infamous, and their victory insolent, even the utter overthrow of all their renown. The constancy of Antigone, described by Antimachus and Euripides, is of such merit, as all men together cannot boast of any thing to come near it: her piety is of such commendation, as the most religious of our Aheistical age have just cause to complain, that christianity as yet never conceived the like. The constant patience of Grisilda, written by Frederick of Ast the Pied-montese, is unevitable, and almost exceeding belief, in our weak souls so little enured to sufferancy. That of Virginia, Portia and Sophonisba, the ornament of Africa & terror of Room, is so great, as she could endure more, than art is able to describe. Oh cowardly men, what shall become of ye? or rather, what are you among so many gallant women, that have abide the violent assaults of death, even of death undeserved, and much less expected? you are no way firm, but in looks: constant, but in words: dreadless, but in security: without corruption, but in fear to be made known to others. Better is it for you go learn to spin, them to prefer yourselves before women: as your grand Hercules came capable of that occupation, by the instruction of his Mistress Dianeira. Samson was glad to reel by his Dalila: Achilles sowed by his Brisis: king Demetrius did the like by his Latmia. Hesiodus acknowledged this imperfection in men of his time, saying.  
You that are Nature's infamy,  
And to your sex do injury.  
Showing yourselves imperfect men,  
By actions not beseeming men.  
One sits, and by his Mistress sows,  
Another, like a Goddess goes.  
Other, missled by jealousy,  
Must wear his garments to his knee,  
Yet all makes vaunts of Fortune's bliss,  
When she most wretched to them is.  
My paper is unworthy to bear my p●n, in describing my imaginations, 〈◊〉 the high merit of holy Virgins, what contempt and disdain they made of the most barbarous cruelties, that could be invented by the enemies of the Christian faith, for defence whereof, they have been delivered over to the fearful rage of persecutors, who have been more weary of tormenting them, than they (any jot dismaided) at the several sorts of violence inflicted on their bodies; by nature soft and tender, and more worthy to be admired, then so bloodyly murdered. Like matter could never men set down of themselves, albeit themselves were Authors of the legends: for their martirologe contains so few of them (making comparison with that of women) as the very wisest term theirs but a mere vanity, dispersed among the verity of the Saints sufferings. The Church itself is resembled to a woman without spot or blemish, such as Solomon describes the Princess of Egypt, a figure of the Church. In the new Testament ye may note the three Maries, and the Chananean, who were so constant in their holy resolutions, as the blessed spirit (being speaker of the sacred history) hath left them a spectacle to all posterities. The mother of the seven Martyrs, whereof description is made in the Maccabees, delivered such witness of her truly termed celestial confidence, as that only act might beautify the history of virtuous women, more than men can glean glory, from the constant resolution of Abraham, Moses or job: all which deserve not the title of constant, because a little detection did in some sort touch them.  
As first to begin with Abraham for a leasing, who said that his wife was his Sister, only for a little fear of death, much more suspected, than any way prepared. Next for distrust, as when Moses said to the Lord: How may it be, that I should present myself before Pharaoh, seeing I can hardly abstain from stammering? Is it possible that I should deliver this message? Then for murmuring, as Job, who stood expostulating with the eternal. Which mind never came near the Virgin of Virgins, for she said: I am the servant of the Lord, be it unto me according to his word. Abraham, Moses and job, were but weak in resolution, if one should compare them with that virtuous woman, mother to these 7. Martyrs who suffered as many pains, as she saw diversity of torments applied, to ruinated and overthrow the constancy of her Sons: yea, she did solace herself in such sort among the rigours of their martyrdom, with such behaviour and speeches in contempt of death, and assurance of better condition in the life succeeding; as they all were even sorry they could die but once. In sooth I must needs say, that the very greatest matter among men, neither is or can be, but the remainder & overplus of this one woman's glory, who practised the same in herself, which she had taught to her Sons: for she died so constantly, that Antiochus (the very abomination of Kings) became enraged (as it were) to see a simple woman mock him and all his angry threatenings, no way able to enforce her from the service of God, after which she sighed & longed, even to the latest office of her vital powers. The daughter of Jeptah shall give end to this discourse, because she concluded the rash vow of her Father with such resolution, as the sacrifice of her own life: for which, I had rather commit ye to read the history in the judges, for better sight of her death, then drown my paper in just tears, which fresh revived pity of so ancient a marvel, would forcibly compel to fall from mine eyes, so to conceal by weeping, what I could not set down in writing, Thus much remembered for women's constancy, which makes me stand in doubt, whether I should erect the same on any other collom or no, than their own greatness & deserts, as more needing imitation, than any witness, & therefore more requiring to be followed, then can be by words witnessed effectually: For men (maliciously jealous of women's honour) have buried (as much as in them lay) the most commendable deeds of such, to whom themselves were no otherwise then Apes, nay worse imitators, if worse may be. He that (of Poets) hath best written amongst the Grecians, is Homer, yet not so much for his learning, as for the subject, where he makes men & the God's combat together, those are his Jlliades, a work in sooth praise worthy for his time, & not for any other consideration. Yet the Athenians made than be publicly burned, by reason of the impiety wherewith they are furnished, even as it were a shop of Atheism, irreligion, & immodesty, making the Gods to be vanquished by men, & establishing a contempt of royalty, duty and obeisance, in the person of Achilles (a mere brothel hunter) who preferred a brutish kind of affection, before the love of his Country, and his own peculiar hate before the general welfare of his followers. He makes a dog of Agamemnon; a kitchen fellow of Patrocles; a mad man of Hector; a bawd of Jris; a drunkard of Vulcan; a Coney-catcher of Mercury; a Lackey of Apollo; a ravisher of Neptune; a paltry companion of Mars; a witch of Minerva; a Wolf of Venus; a Megaera of juno, a dream of a man, and himself a contemner of the Gods, as Licras speaketh in this manner.  
Curious Antiquity,  
Made Homer a deity,  
For his book, a mere fable,  
Against the God's abominable,  
Where all men that were vicious,  
Have praise before the virtuous.  
Among Latin Poets, we may speak of Virgil: in the Hierarchy of Philosophers, who but Aristotle? among Physicians, Hypocrates: amongst the ancient divines, Mercurius Trismegistus: in our latter times, S. Augustine: of Astronomers, Anaxagoras: of Mathematicians, Archimedes: of Civillians, Papinian: all which had (even than living) two, nay three or four women in their own Arts, to whom I will send them severally to school, for apprehension of the chiefest principles in their sciences. Homer was taught by Clorinda the Samian, in the City of Argos, and to her hath been attributed that so famous work of the Illiads: & would ye but compare his odissea's therewith, you should find such a large difference in one style, so much rebated in the discourse of Ulysses: as you would be constrained to confess, that either the first is none of his, or else he made neither the one nor other. Fair Sappho holp him at a need, for changing the arms of Glaucus and Diomedes, where it evidently appears that he dealt scarce honestly: as also in his comparison of Ajax to an Ass, where he played the grinder too apparently. She likewise corrected the works of Pindarus, as ye shall find it set down in Plutarch. Carmenta was so learned in poesy, as she surpassed all the men of her time, & had indeed such a general name, as not any to this day did ever attain the like, no ordinary matter among our men Poets whosoever: And she instructed Pythagoras himself (true Prince of the very best Philosophy among the Pagans.) Aristotle searching the causes, whence the ebbing & flowing of the sea should proceed: had his resolution from Sostrata the Lesbian, by a similitude taken from women's infirmity, as also from sweat: Nor did he drown himself, (as some bawling curs would make us believe) in the Ocean sea, wherinto he should headlong cast himself. Hypocrates learned the curing of the Hemeroides, of Dorothea Abderita, as it was found written in Ephesus, in the Temple of Diana, as also the other at Eleusina. Mercurius Trismegistus is not only the first or chiefest, of the celebrate & most commendable Divines of antiquity: but (I dare say) of all men, be it that we speak of Solomon, or were it possible to find a wiser; his life did truly answer his doctrine, and his doctrine is both the school of virtue, and study of true piety.  
Yet notwithstanding, he is not to be extolled beyond the Sibyl's, all which prophesied of the true Messiah the Son of God so evidently, as there is not a text in the old Testament, more express than their prophetical writings were. Wherein, it pleased the holy Ghost to serve himself by them, for confusion of the pagan incredulity, and to give these devout women, as their judges, being faithful Trumpets of the coming of Christ jesus, as also of his death and resurrection.  
I may equal Marcelia the virgin with S. Augustine, as well for her excellent writings, full of all erudition, as for her sanctity: she only being the cause of the Hungars converssion. Which good hap did never befall S. Augustine, who long time held very heretical opinions & far from the universal belief: where contrariwise this woman, never had her thoughts touched with any other consideration, than the community of Christians in the primitive Church, which being snarled at in her time, & not as then known in the Northern parts: she reduced from old ruins, & made it favoured in the most barbarous spirits: yea, they that were least capable of understanding in Europe. The roots of her piety stretched themselves so far as Albania, even to the City of Ragusa, held then in subjection by Cyarsin the Sclanonian: whom she not only made a christian, but companion likewise of her devout enterprises, & that in such sort, as he came with a main army so far as Danuby, & there advanced the glorious standard of the evangelical truth. I could say, that Frenchmen had not been Christians, but by the especial virtue of Clotilda, whom God ordained to inspire the heart of Clovis, only made a Christian by her charitable admonitions and faithful instructions: who▪ by the loss of many battles, could not else be so resolved. When shall it be said, that men have been so soudious in like number of sovereign exercises and sanctity? that our God (the just electer of purest souls, for communicating of his very dearest perfections) hath made more redound to his glory under the persons of women, than ever it pleased him to do the like by men.  
Anaxagoras was as ignorant in the reason of the Seas ebbing and flowing, as Aristotle, until he had some instruction therein, by Dyoris the wife of one Barquerot of Pyrea: she showed him the original of the Isle's engirting near to the firm land, where the borrowing waves seemed to enlarge their way by some violent means.  
He learned the causes of conjunction of the great Planets, and their times, of a woman Gardiner of Smirna: by whom likewise he came acquainted with the deepest secrets of the Meteores. Archimedes was mocked by Tyanea the Syracusaine, for having rudely said, that all bodies were superficial: which she showed to be false, by the Atomies and colours in the air. Lachis of Athens, daughter to Megesteus, ordained laws to the people of Attica, which were so venerable and commodious: as the Romans' received them naturally for their own limiting them unto twelve tables, wherein there was contained more justice and piety, then in all the volumes of Papinian.  
I was too blain (in this serious purpose) to forget Orators, such as were Demosthenes, Aeschines, Jsocrates, and many other among the Grecians; Cicero, Hortensius, Mark Anthony, etc. of the Romans'.  
Most true is it, that this my forgetfulness had been infinitely advantageable for men, who likewise herein are not exempt from their natural imperfection, being over much weak in eloquence to women.  
Demosthenes, of whom it is written, that if the Gods would speak Greek in Orations, they could no way amend the sweet elocution of this Orator: yet was he so confounded, hearing Lais discourse of men and women's particular affections, as he cried out; that the Athenians did but stammer in their Schools, and women at Corinthe spoke Oratours-like in their familiar conferences.  
To confirm this, Nature teacheth us, that women are or may be most eloquent, considering the organs and instruments of their voice is more mild and gentle, than those in men, whose pronunciation is very rough, sharp and coorsely shaped, by reason of the abundance of choler, which (with their words) drives forth so much vehemency of spirit, as they are well near choked therewith, or break their wind in uttering of their speech: yet we must confess, that melancholy men are softer in words, than the swarthy and sanguine, such several qualities remain in men.  
The nature of a woman being inclined to sadness, discovers wisdom, makes her prudent and apprehensive: whereas men are commonly rash and unruly, because divers appetites transport them, to many frivolous and fleeting considerations, which mighty fault you shall find few women, or none at all infected with. In like manner, your high and sovereign Courts, are nothing else but filled with men's continual tumults, whence ensue injurious offences to their betters: and that in matters of so mean reckoning, as women's modesty are ashamed thereof, and their height of spirit holds it in most deep disdain.  
Oh most happy sex, if it were lawful for me to speak, as Plato did, who thanked the Gods for making him a man, and not a beast: so could I have wished, that I had been created a woman, having attained to such knowledge of feminine perfections, which is in every respect accomplished, beyond all that can be termed perfect in humane defects.  
But return we to our Orators, leaving the Ass, ears and all, to them that persuade themselves to be more eloquent than women: from whom the sweet Nightingale first learned her notes, as Pies, Crows and Ravens took theirs from men, into which shapes they have likewise been transformed, as the only best form the Greek and Latin Poets could give them. You shall many times read, that the Gods have made complaint to Jupiter, either of men, or their bad conditions, and could never gain accomplishment of their desires; so gross and absurd were they in their Orations, in regard of the Goddesses, who were never sent back but fully satisfied, even in those things which humane justice made a conscience of granting; so much well-speaking women have prevailed, above the unsavoury barking of rude men. Which wise Pythagoras well perceiving, forbade his Scholars to speak, to keep unseen the great defect in nature, which is much more in men than women▪ Cornelia the mother of Gracchus, was so eloquent, as the Romans' erected her an Altar, and sacrificed to her in the Temple of Pitho, which Pitho was the Goddess of eloquence, and surpassed both Gods and men in that virtue. Mercury thus complained, as saith one of the Greeks'.  
Alas, what helps it me to be,  
Ambassador to jove  
My father, and each day to see,  
the roundness from above:  
Of earth, and heaven all conveyed  
within my wings fair flight:  
When as my Godhead it missayed,  
and rob of his right?  
Sweet speaking Pytho calleth me  
abortive, basely borne:  
Because my speech is harsh to hers,  
and held as common scorn.  
A Goddess I confess she is,  
yet may she not like me,  
Sat at that board of highest bliss,  
where but twelve Gods may be.  
All which the heavens do control,  
and one of them am I:  
Yet thus she singeth from her soul,  
my endless obloquy.  
I shall never have done with this endless piece of work, which by infinite pluralities do offer themselves, for justifying of the feminine eloquence, the use whereof would God I might borrow a while, as nothing more appropriate to this theme, for what else can make it so perfect as it deserves? but only the divine eloquence of those celestial creatures, and therefore had need to be addorned with the excellency of their nature, which of itself is so singular, as nothing can be more. Oh might I be inspired but with the least of those perfections, which as the body's shadow waiteth duly upon women, an accident inseparable from the first substance of their heaven borne essence, that standeth exempt from bad thinking, much less blunt speaking: then should this discourse appear in more excellent manner, witness that which the Greek makes Calypso speak to Ulysses.  
'Twas not of me thou learnedst such bitter breath  
Against stout Ajax, who did seek to scape  
Thy injury, by prompt and present death,  
Or to revenge him on thy Coward's shape.  
Nor, to the Ithacanes (unapt, to lead,)  
Learnedst thou of thy too faint hearted flight,  
When as on heaps Sarpedon dung down dead  
The Argines which their vessels had in sight,  
My words with infamy did near take truce,  
Or my fair soul endure base fears abuse,  
Nor hadst thou there that day beheld my land,  
Which on all sides the Sea doth counterband.  
If Painting were not reckoned among mechanical Arts, I would approve women to merit the very best trophy thereof: But as Nature evermore delighteth to create those things which to herself are most pleasing and conformable, and makes herself exercise in those matters, that do describe her chiefest perfections; so may I say of women, who should too much wrong themselves by taking pleasure in painting, considering it is a matter impossible for them, to make such a rare representation, as their just beauties do require, becoming much less by Painting, than the divine graces wherewith they are most richly accompanied, builded only upon inimitable lineaments of their behaviour, the very only models of the angels beauties, which were never formed but by the absolute 〈…〉.  
Great Apostles, in his ordinary painting of the Gods, very well knew how to figure jupiter, Mars, Mercury or Saturn: but when he went about to set down the form of Venus; he found his skill to be of such wondrous weakness, as he was compelled to leave his labour imperfect, testifying to all posterities, that his art altered itself into ignorance, when he went about to set down the singularity of women; among whom, Love itself sought to be looked on, as in a public Theatre, where her majesty received much more lustre, then in any other subject possible to be heard of or chosen. And this was the reason that kind Leander thus spoke to Hero.  
Hero my most dear Princess,  
Love herself lives in thine eyes:  
The Graces, and their youthfulness,  
Abide in thee as in the skies.  
Who is it can thy shape depaint,  
Or who can justly 〈…〉  
Exce●● 〈…〉  
 
 
 
 
 
Vulcan, as 〈◊〉 ●eaded as he was, yet could he use these words to Venus.  
The thunder well I wots to make,  
And stout Aegides' menacer:  
The tempest that all earth doth shake,  
And through the air is wanderer.  
battles fair figures I can frame,  
All formal combats I can plot:  
The height of walls, and whence they came,  
Nor have! soldiers heat forget.  
But should I offer to set down,  
Thy beauties worth and sovereignty:  
Then heaven itself on me would frown,  
For passing my capacity.  
As for Music, among women it is so familiar, as their very voice is naturally a harmony. Aelianus recounteth, that there was a woman physician in Room so excellent, as every one imagined she holp herself by Magic: so rarely could she ravish by the ear the minds of them that heard her; yea, it grew to such effect, as many frantic people were thereby recovered from their fury. Most certain is it, that Philliada the Tiriane invented the Lute, whence rose the proverb: The Harp of Idumea, and the Lute of Phoenicia, and the testimony hereof is drawn from others, by the Lord of Bartas. 
The cunning Tirianes, who on bark of trees,  
Did first set down the voices hermonies.  And a Grecian, thus. 
Inventress was Philliada,  
Of Lutes in fair Phoenicia.  
She first gave spirit and quick life  
To dead dull wood, and made so rife  
The several sweets of Harmony,  
By her rare wit and industry.   
When Alexander the great had conquered the kingdom of Darius, he found so skilful a woman physician in the city of Susa, as could accommodate the varieties of her voice, to the several notes of all kind of birds, and that with such exceeding dexterity, as they which saw her not, could make no difference from the very thing itself. Great Caesar likewise was wont to say, that men's tunes were learned from the Birds chattering on trees: but the voice of women came from the Gods themselves. The Sirens, so much described by the Grecians, had songs so wonderful sweet and melodious: as they could out-eare the winds, and rob all mouths of their natural offices. The Greeks' returning from the wars of Troy, rested themselves a long while in the Isles where they inhabited, little caring for return home into their own country, by being rapt, or rather charmed with such an hermonious delight.  
Perhaps some one will say unto me, that the Tritons are very excellent musicans, but he must withal confess, that they never had like powet and virtue as the Sirens have, of whom they learned their very deepest knowledge, albeit their Music stretch no further than the sound of a Trumpet. Which Misenus the trumpeter to Aeneas well perceiving, provoked them to sound, to try whether he could go beyond them or no: marry he lost his life therefore, if this narration be of any certainty.  
But whilst his Trumpet he did sound,  
with glory indiscreetes  
Upon the marble of the waves,  
the Tritons notes to meet.  
They jealous to be so defied,  
in their own pleasing art:  
In anger threw him in the waves,  
and so his life did part.  
Istrina, the mother to Ariphita king of Scythia, was of such estimation in Music: as the Poets have feigned, that the Seas would never be calm, but when this Lady stood exchanging her sweet Zephyr's with the Northern guskes, which blew very bitterly upon them continually. The Astronomers do hold, that Venus is the patroness of Music, and that the influence of her Planet, brings most special felicity to such as deal in that faculty.  
Let us admit, that Thespion the priest of the Gymnosophists, Zoroaster of the Persians, Hermes of the Egyptians, Buda of the Chaldeans, Abbares of the Scythians, and Zalmosis of the Thracians, excelled no less in Music, then in piety and knowledge of sacred matters: yet notwithstanding, they were but simple admirers of fair Clora, daughter to God Anubis, who could charm the Crocodiles of Nilus, as also them of hot Cyrena, by the benefit of her voice reputed incomparable, which Lycosthenes reports such wonders of, as they seem to move more astonishment than belief. Enough hath been said concerning sciences, and the glory which women have gotten thereby, overfar beyond men: it remains for me now to speak of the moral virtues, which serve particularly to the guiding of life and sanctity. In which course (me thinks) Temperance deserves to have the first place, as being that, which according to Hippocrates and Galen, is the dearest friend and favourite of Nature. Euripides was not ignorant thereof, when he said.  
Temperance makes men to live,  
And beside doth freedom give,  
From death, who soon doth them smite,  
With a deceiving appetite,  
The Greek and Latin histories are grown gross with millions of examples, which witness the rare sobriety of women, and excess of men in all things whatsoever, according as it is said in Exodus: Men rose up to play, after they had long time wallowed in drunkenness. Homer hath described this insolence unto us, in the persons of Penelope's Courtiers, who continued blameless, notwithstanding all their great immodesty. Hence is it, why Dioclea could not endure the lascivious behaviour and dishonesty of the Tyrant Phalaris, and therefore threw herself down from a window, of which fall she died very soon after, speaking these verses of Menander.  
She that is in the grace of heavens happiness,  
liveth not long in this worlds wretchedness.  
And when an Epicure said to her, that there was no other life after this should be finished, she answered him out of Pindarus in this sort.  
When as the night locks up the day,  
Yet heaven bideth at one stay.  
Our souls are then in those fair fields,  
That dainty coullerd Roses yields,  
Covered with Trees perfumed and pure,  
And balms that have the richest cure.  
Upon whose branches fruits of gold,  
Do hang most glorious to behold.  
There, divers walk deliciously,  
Some ride on horses cheerfully.  
Others to music's harmony,  
Of instruments make melody.  
There is a thousand thousand flowers,  
Of different smell to sent the powers.  
There a many Altar's fume,  
With Myrrh and other sweet perfume.  
And there is seen a shining fire,  
In this rare place which souls desire.  
She likewise rehearsed this sentence of Euripides.  
That which by name we do entitle life,  
Is in effect but a continual strife.  
Indeed I well remember, that men have been famous for some rare qualities; as inventing the sundry idle plays at Dice and Cards, with other such like exercises beside: Whereupon, Saint Bernard shaping his course to the young men of his time, said. You follow idleness, to shun idleness: you apply yourselves to play, even until ye fall into Death's danger. job in like manner cried out against men, that they consumed their days in vain delights, and so in the end were dispossessed of their lives. Good old Sara, having care of a holy conscience, discoursed in this sort with the Eternal: I have not frequented to these players, neither had access to vain persons. Well then, we may say, that men are artezanes and continual labourers, in things altogether appertaining to folly, as in superfluous tempering of meats, or in delicacies, the only companion of inconstancy, the goad to luxury and birth of death, and from whence he receiveth his only conception.  
Oh vile gormandize, the only pestilence to human kind, by good reason oughtest thou to live amongst men, who naturally are enemies to their own selves. Thou art he which troublest the brain, impeachest reason, profanest chaste ears, misorderest the behaviour of them thou possessest, thou beggerest them that inherit thee, thou layest ambuscadoes for chaste thoughts, thou loadest the spirits with lasciviousness; thou art he that didst murder our first father, and so brought an universal death upon all mankind, thou souldest Esau's birthright; thou massacredst the people in the defer: in brief, thou art the only instrument, wherewith are erected all circumventions that work violence to our souls, and especially in the persons of men, the ordinary ministers of thy pernicious practices.  
We read enough concerning intemperance, of Heliogabalus, of Caracalla, Caligula, Lucullus, Phaon, Xerxes, Aristippus, mile of Crotona, and of Philoxenus, who entreated Jupiter to grant him the neck of a Crane, to taste with more leisure the sweetness of his delicate viands: likewise of Candaules of Lydia, of Hermagoras, of Alexander, Darius, Mark Anthony, with many other among the Pagans. We read beside in holy Scripture, of Holophernes the enemy to God, a most dissolute man, of David in some sort, of Ammon his son, the Beniamites, the old accusers of Susanna, the Gomorrhists and Sodomites: but of intemperate women, you shall very hardly find any that can be spoken of. Vesta was so sober in her life, that the Painters figured Fasting by her, as Exercise by Diana, Majesty by juno, and Prudence by Minerva. I will refer to your own judgement, that (seeing these virtues could be no way better signified, for in men they would have appeared most monstrous) if women's natures must not needs be celestial, yea even in their ordinary and customary functions.  
Search thorough all Germany, which is the empire of all drunkenness and servitude of the sober: ye shall not find one woman, but she is not only free from being taxed with that beastliness, but likewise if she have once over drunk; it is sufficient for her ever after. Where contrariwise the men, they hardly respect any other exercise, then tossing & emptying of the pots, which is more shameful to the unsatiable, than the Wine they disgorge can be to them healthful. But perhaps you will say unto me, it is not seemly for a woman to drink much, and therefore that folly may be tolerated in men. Let me return ye this answer, evil doing is no more permitted to men than women, the rather in this respect; because men make vaunts of being their superiors, and that women's primacy consisteth not in commanding▪ but in obeying. Alas, this excellence is not in the degree, but in such behaviour as makes them worthy thereof: yet they will approve that good in themselves, which they think bad and condemn in women, as if vice and virtue were limited by their designs, and as though by their manner of life and demeanour, they were no way subject either to one or other. Wherein they declare, how much they descent from nature, who never ordained to the subject where she appointed moving, but what was apt & convenient for it, or else such rest as should not be unprofitable, like a faithful Oeconomie of graces, and mother of all Hierarchy. Nay more, these profane men would bind the feminine sex to such laws as themselves are not able to observe, laws drawn from their own jealousy, their suspicion, their weakness, their avarice, their depraved conscience, their pride, thinking it good to prohibit others, such things as themselves could never effect: wherein they have regard to their own particular imperfection▪ & not the law of nature: who measures the constraint of her will; her will by the inclination; her inclination by that which is most proper; and the most proper by that which is most common, and most necessary for the conservation of her kind.  
Let us now speak of Liberality, which is as worthy noting in her own subject, as any other virtue in the world beside, so royal and seemly is she in all fair minds whatsoever. More familiar is she with women, than men, for they are naturally full of pity, mercy and divinest charity. They use continually to visit Hospitals, Prisons, and other places of wants, to give assistance to the miseries of men, who fill the air with their wretched lamentations: yea, those places that commonly have been infected with their bad savour, women have not spared to make their usual access unto. Mausolus' monument, builded by a Woman in remembrance of her husband, is a matter of such especial estimation, as the very richest Sepultures of Kings do thence derive their names, as from the fountain of all honour and excellence.  
Sarteshkia wife to Arphaxed, gave instruction for building the proud and incomparable walls of Elchatana, as you may at large read in Memnon of Ephesus. Parisatis Queen of Persia, caused all the monarchs of Asia to be buried in pure gold, and instituted a sacrifice to Cyrus, the expense whereof amounted yearly to a thousand Africa tallentes, according to the report of Dionysius Milesianus.  
Olympias, mother to Alexander, employed seven hundred thousand crowns, in erecting an Altar to jupiter Hammon, upon the coast of Accium. Cleopatra redeemed five thousand Romans', for two millions of gold and thirty crowns, which she in a perpetual April of their tyme.  
Diana gave chastity, diligence, and honest care of household affairs. So that but for the liberality of these before named: the Gods had had no Altars, and men had been deprived of all understanding.  
juno placed Hercules among the God's number: Pallas Ulysses, Venus Aeneas, Thetis Achilles, Diana Hippolytus, Vesta Romulus, Isis Pompilius, Calypso was so liberal, notwithstanding the ingratitude of Ulysses: as she would have made him immortal, which he refused, through a base desire, of seeing once again the chimneys smoke of Ithaca or Cassina, which caused Sappho to cry out in this sort.  
Men through foolish malice led,  
Esteem base vice in virtues steed,  
And do conceit iniquity,  
In their rash brains a Deity.  
To women they obliged be,  
For shielding them from infamy,  
Because they make them gracious,  
And change their Fortune's ominous,  
By perfection of their kind,  
To best good haps that they can find.  
Plato in like manner affirmeth, that women's society hath made civil the most outrageous condition of men's lives: yea, such as naturally have been barbarous, and enemies to their own kind: as Cain was to his brother Abel: one of Noah's sons to his own Father: Absolom to David, and many others beside in the Holy Scripture.  
Amongst the profane they have so exceeded, as there is not now so many women living, as we can number men reclaimed, only by the discreet counsel of their company, and brought into the perfect path of wisdom: so especially it pleased Heaven to bestow these graces, upon this sex so divine and bountiful in all virtues: as my uttermost praises comes far too short of their exceeding merits.  
Empedocles, that great searcher and friend to nature, was wont to say: that woman was her mere renewed Image, and her very lest consideration in the subject of things natural, extended itself much more near to truth, than the deepest search or curiosity of man could reach unto. The Egyptian Hieroglificques figured the Heavens by a woman, having her eyes covered, and laden with many mountains on her back: meaning hereby, that those divine creatures saw all things, even they which were to come, as them present, and withal, supported the misdeeds of men with a forgetful remission; signified by the burdens so far from their regard, as all men's defects whatsoever, were cast behind their backs.  
It now remains for me to show, how Histories do abound with examples of men prodigiously rich, as David himself witnesseth in this verse: Men are so unsatiable, as they think themselves poor, even when they possess riches in greatest abundance.  
Holy writ lets us see in this apparel, the wealthy Naball: whose extreme avarice was approved by the second King of Israel, even with the peril of his life almost.  
It shows us Achab likewise, taking away the goods of Naboth: And in the new Testament, we may look upon Simon Magus.  
In profane stories, we behold Midas, Croesus, Septimilius, Dionysius, Chrisophilus, Tantalus, Lycaon.  
Jugurth cried out (as Sallust recordeth) that the Empire of Rome being to be sold: Fortune too much injured him; in letting him know it, and not admitting him the means to compass the wonderful riches which belonged to the Primates of the Roman common wealth.  
Virgil, and (before him) Appolonius and Ctesias, depainted to us Polimnestor of Thrace, a man so carried away with avarice, as he violated all the rights of hospitality, and wickedly murdered Polidore, son to King Priam his neighbour.  
I might have a world of work, if I should here set down the Geraudes of Thylos, who sold their Sister to the Lappyans: joseph's brethren, who offended in like sort: the King of Persia, that caused the tomb of Cyrus to be opened, within which this inscription was to be read.  
Thou man insatiate, covetous,  
Cruel, unkind and barbarous,  
This Tomb by thee had not been open,  
But that thy covetous extreme,  
Hear to have found a Diadem,  
Gave thy thoughts that greedy scope.  
Thy coming I right well did know,  
For heaven did the same foreshew,  
And thy fruitless hope beside:  
Hear gettest thou nothing for thy pain,  
But this poor carcase frail and vain,  
To speedy death thy present guide.  
I have made mention sufficient of women's liberality, as also the avaricious nature of men: it is now high time, that by humility (wherewith they are much more endued then men their adversaries:) I should clevate them them so high, as the heavens may be discerned under them, and that they serve to addorne heaven as virtues, or rather, that all virtues are (as it were) their servants,  
Trismegistus the Prince of ancient Theology, names humility to be the guide of the soul, and only regent of all our actions.  
It is she that moderates violence, and yet is violent upon immodesty, compelling it to an abatement of such heat, as many times makes itself too much acquainted with men, which very quickly carries them from a persuasive kind of pride, to incredible forgetfulness of themselves.  
The holy Bible offers the examples of Sara, Hester; and beyond all other, the new Testament (which is the perfection of witness to the Prophets) delivers us the humility of the Saint above all Saints, the blessed Virgin Marie, so humble both in appearance and effect, as it pleased God to make choice of her, for the birth of his only Son our Lord Christ jesus.  
Contrariwise, ye cannot but read of the ambition of Cain, of Nimrod, Cirus, Absalon, Haman, Rehoboam, and many others besides.  
In histories likewise ye shall find the presumption of Alexander, naming himself the Son of jupiter: of Pyrrhus the Epirot: of Menecrates, who called himself a God: of Caliphanes, Xerxes, Romulus, Caligula, Caesar, Senetion, Patricius, and Mark Anthony.  
Amongst our modern men, of Borgi●, Leo, Boniface, Caraffa, Baldwin the imposture, and so many more beside: as I myself should seem ambitious of a very vain matter, if I would make recital of them; producing withal, what is said of Hannibal, of Nicanor, of Salmoneus, of the Aloides, Prometheus: Icarus, Typhoon, Phaeton, the Giants in general, and in brief, a whole beadrole of the like: but especially such as S●esichorus speaks of in his Odes. 
Mad men who in their proper praise,  
Will crown themselves with laurel bays,  
While other seek effectually,  
Into the bottom of the grave.  
For that whereby they honour have,  
And thereby live in memory.  And Musaeus in his songs.  
Those that were of Lesbos Isle,  
Gave themselves an honoured style.  
Which was indeed but villiany,  
Like to an aged ravens note,  
Into some withered Elm being got,  
To tell the world her harmony,  
The Sea they do resemble well,  
Which sinks as if it were to hell.  
Though to the clouds it oft arise,  
Or like the Seaman, that would break,  
A huge rock with his Oars too weak,  
When fond conceit thus dims his eyes.  
Where can be read a matter more insupportable, than the insolence of Cain, who answered his Lord and creator: Hast thou given Abel my brother to my custody; or am I to yield account of him?  
Contrariwise, where can be heard of a more humble creature, than the Cananite, who having not offended at all, held herself not only faulty in the fact of her religion: but comparing herself to the bruit beasts, combated against the rigour of jesus Disciples, and that with such mighty modesty, as had not the holy Scripture expressly reported it, it would have exceeded belief: yea, all histories else in the world beside. Marry Magdaleins' humility cannot be equalled in comparison, by the very humblest submission of men in general or particular, wiping our saviours feet with the hair of her head, being as then but scantly known unto her.  
But if ye will commend the insolence of a man, it is to be noted at that very instant, when one cried out: What loss commits this Woman at this present? Such odours might have been sold at a very good rate, and afterward bestowed upon the poor.  
But let us leave divine authorities, and look into histories, Hippolita the Amazon was so humble and lowly to Theseus, that he having received a hurt with the Bulls horn of Praxila on his right shoulder: she used often times to lick the wound with her tongue; whereas even Chiron the Centaur grew offended.  
This is not thy chiefest glory,  
Nor thy Fortune's fairest story,  
Oh Theseus, to have conquered,  
The mighty Bull of Praxila,  
Whose wounding thee that very day,  
Might full well have done thee dead,  
But to have fair Hippolita,  
So worthy noting every way,  
In thy house to wait on thee,  
And destinies to grace her so,  
When else thy life thou must forego,  
Then she to give thee remedy.  
As goodness, honesty and virtue, are only principal among the perfections of the mind, so in that only subject would I conclude here my discourse: but that I cannot well do it, unless thereby I give men to understand, that whatsoever goodness abideth in them, is only but borrowed, and the very main goodness of the whole world consisteth in women, who (to speak no more than truth) are as a soul to the whole universse, and the especial procurers of all celestial blessings.  
The Romans' amongst all their conquests, made an intermingling of strange Gods, and caused Altars to be erected unto them, yet notwithstanding, in the despoil of so many nations, they could never get any one God that bore the title of good, so rare was this quality amongst them which were figured in the shapes of men. And yet in the very cradle of their Empire, they had a Goddess of goodness, named Vesta, so highly eternised for her deserts, as at one time she was honoured with seven hundred crowns of pure gold, and never could men have the credit to enter her Temple▪ Ennius the Poet renowneth her in this manner.  
Vesta (good Goddess) is sole guardian,  
Of our great capitol, and people Roman,  
All other Gods are feeble in their might,  
But she and Pallas, who gives wisdoms sight.  
The goodness of Juno is noted of every one, and far to exceed the malice of jupiter, for though she had good cause to procure his overthrow, for being so long time tied by the heels to one Millstone, against all laws of equity and reason: yet did she not forbear to discover to him, the secret trains laid for him by the other Gods, who were grown weary of his tyranny and oppression; which made the Greek thus to speak of her.  
juno, the goodness over rare,  
Made thee too kind and debounaire,  
To thy ungrateful husband still,  
When fastened to his clog too long,  
He vexed the Gods, and did thee wrong,  
Yet didst thou always shield his ill.  
The goodness of Sirua of Corinthe, was excessive, if excess be to be found in such a virtue, for being forsaken by her husband, a man beyond all measure dissolute, & wisely learning how he spent his time: to wit, in the stews which was the most infamous in all Greece, where he had utterly wasted and consumed himself: She yet appointed him an annual pension, that having wherewithal to diffray his charges, he might in time learn to leave that wicked kind of life.  
Plutarch makes mention of a Courtesan so kind and affable, that she gave a golden Crown of marvelous value, the very sum of all her riches consisting therein: to a young man, who had refused her for another, to whom he gave the very same crown, with the will and consent of her, who had been his before first Mistress & lover. Oh worthy courtesan, the history doth thee wrong in giving thee that name, for by this one deed thou hast raised so many virtuous opinions of thee, and set down such a memory of thy worth: as they that shall defame thee, will be but infamous, those that accuse thee, but snarling detractors, and he that refused thee, well worthy the name of a wretch and unthankful.  
Who can but marvel at the goodness of Proserpina, she having been stolen from the Theatre of men: yea, from her mother's lap, the terrestrial Paradise of her contentment, and hurried into a place of darkness, horror and despair, by a Tyrant, more covetous of her beauty, then matrymoniall conjunction: did nevertheless make Jupiter's intent known to Pluto, to the heavens great scandal, and perpetual praise of the neither regions, where she was confined, to prevent a second subverssion of the world, which would have ensued upon her rape again, as witnesseth that which Pluto himself said.  
Ere the loud thunder make me let her go,  
I'll burn the heavens, so doth her beauty move,  
Dear care to keep a jewel gotten so,  
Despite my brother's force, she is my love,  
And sooner shall the suns bright golden torch,  
Be saffrond in these dim and neither nooks,  
Ire she be carried forth of Pluto's porch,  
That gives me life and essence by her looks.  
Empedocles, Aristotle and Pliny have affirmed, that the best kind of beasts are those which most use to weep: if it be so, there is nothing more facile in a woman then tears, nay, it is a thing so naturally given unto them, as I have noted many Ladies, not to lose one jot of their perfection thereby, but rather to increase it much more by their tears, as especially proceeding from a spring or source of grace; how strange then is the savage nature of men, who never weep but only through choler? But Al●meon yields the reason thereof, in this manner.  
A woman being of herself more apprehensive than man, cannot easily alter from her first conception, which makes her sooner to weep then a man, who takes longer time in seeking remedy for his grief.  
But this is most certain, tears only proceed from an exceeding good nature, and all those beasts (most capable of instruction) are subject thereto.  
Lions, Bears and Tigers never weep, saith Averroes, because rage is so familiar with them, as they cannot be taught to shun their own harms. But horses and Elephants use to weep, as some men do, not so much for their natural humidity, as a certain feeling of inward sadness, for the heart (altogether hot) weeps oftentimes, being pursued and tainted: and after this manner is the weeping of men: but beyond all, the woman is subject to tears, especially she, in whom most sweetness and tenderness is found. It seems the Comic Menander knew somewhat in this case, when he said.  
For women do weep, for harms may them befall,  
Mean while their barbarous husbands sit & joy  
Never fore thinking on their ills at all,  
When desperate hazard of most sharp annoy,  
With hurly burly through the City flies,  
Despoiled and widowed of her liberties,  
This foolish courage women do despise,  
And by their tears express themselves more wise.  
Andromache the wife of Hector, was endued with such goodness, as her servants were in her house as in a Temple: yea, she took care and pains for managing her husbands horses, he himself never having so much courage, as she had virtues. I may refer thee for further proof hereof, to Homer where the Lackeys of Paris terms her a Pithagorician for this cause.  
It is strange to hear how some bawl against this text, for they talk of Metempsichosis, which we call transavimation, the passage of souls from one body to another: and then will not stick withal to swear, that the Author hereby meaneth some deceit: but herein they resemble little children, who imagine bells to sound all that they sing.  
julia Censorina having heard, that sentence of death was pronounced against her husband, disguised him so suddenly, as the jailor imagined him to be her, so she remained prisoner in his habit, while he escaped with safety of life.  
They threatened her with torments to reveal where he was: but she replied, never make spare of me, for I have done no more than a woman ought to do.  
There is no true historian, that ever did set down like example of a man. I know very well that some will object unto me, how Divine Orpheus descended into hell, there to demand his fair wife of Pluto: but if he did so, it was more because he could not live without her, then for any especial goodness remaining in himself, considering he was a perpetual enemy to women.  
Likewise he behaved himself so ill, if Aeschilus' say true.  
As he encurd the high disgrace,  
Of all the beauteous dames of Thrace▪  
And being thus dishonoured,  
Lost first his harp and then his head▪  
I would not advise men to shed any tears for him, because happily they have too few for themselves. The general history of nations tells us, that an infinite number of good women vowed themselves to their husband's graves, as not desiring any longer life after them.  
Wise Solomon, hath figured forth a good woman to us, and though she come short of many especial qualities due to such perfection: yet hath he described in her more excellent matters, then can be in a man, whom he esteemeth not capable of any praise. For saith he: A good woman is an inestimable treasure.  
In this Song of Songs, he sings nothing else then of the virtuous woman.  
Plato held, that she is no less to be desired in a family, than a just Magistrate in a common wealth: this made them paint Venus standing on a Tortoise, to show, that a woman ought necessarily to keep at home. Possidonius nameth a woman, the eye of necessity, meaning thereby, that her foresight being as a Sun of grace, a house is waste and desolate without her beams, and men can never clearly see into their household affairs, but only by the wary eye of their wives.  
There is such superaboundaunce of goodness in women, as we may grieve to see them deceived by the bold malice of men, who make no reckoning at all of their treasons and treacheries: for, while they weep like Crocodiles, they will swear by Heaven and Earth, that their affections are loyal, their words faithful, their behaui●● 〈…〉 yet for all this, in 〈…〉, they are 〈…〉 the Hyena, 〈…〉 ●●en vipers▪ more inconstant men the Polipe fish, more 〈◊〉 men Tigers, and less worthy love then Hornets. Aristophanes shall take my part, although he was an Athenian, to wit, gadding minded and uncertain, like many other of his companions.  
To seduce fair women kind,  
Pretending loyalty of mind,  
And yet not love but for a while:  
Or else for base desire of gain,  
A grief that many may complain,  
When plain appearance shows the guile▪  
It is a most unworthy part,  
far different from the high desert▪  
That to women doth belong,  
Who being debounaire and mild,  
Never think men to be so wild  
As to requite them with such wrong.  
If ye will have some of this good stuff out of men's storehouse, look then on detestable and ungrateful Theseus, on Paris the liar and perjured wretch, on inconstant Hercules, and disloyal jason, who all most falsely deceived their friends, after they had triumphed by their means and credit, I will not say on their honours: for these men (none worse that ever were) could not any way wound the happy and laudable reputation, of these their fair fosterers and dearest friends, which made them (indeed) more enemies to themselves, than they could be to the renown of these Ladies, whose virtues may perhaps be touched with some slander, but their innocent natures stand free from injury, and their good carriage from all base suspicion. Yet let us consider herewithal, that a woman can have no greater enemy than a man, who is like unto a ravenous Lion, continually seeking to devour new spoil. Oh sex abominable, thou art too much affected to thyself, to know rightly indeed how to use women kind, especially in these days, wherein, as saith the Italian Poet.  
Th'abortives of this city in a flame,  
Do at their country's woes but make a game.  
And an other: 
A Coridon, a Coridon gapes after gain,  
And nothing pleaseth him but women's pain.   
Not many months since, a Gascoigne Gentleman became amorous of a young and virtuous maiden, and raised up such a scandal to men's reputation, who spare not to fault in the like offence: as enforceth me to set down the history, not so much to make them the more infamous, as to make known the just vengeance, which this honest Virgin took on the ingratitude of her feigned and dissembling friend.  
He, after a million of pursuits, filled full of services, complains, tears and promises, yet not able to compass his unlawful desires: forgot himself so far, as to publish abroad with no silly protestations, that he was not meanly interested into the Maiden's best favours. She having no other support for her innocency, than the true witness of her soul, unattainted and free from so vile an infamy; raised up her spirits with such rightful disdain, against the unjust ravisher of her reputation, as she spared not to kill him in the midst of a very honourable assembly, where she waited long for the effecting of such a worthy enterprise, which (under correction of better judgement) in my mind deserved rather pardon and recompense, than any ill reproach, scandal or punishment. For 
Patience importun'de doth convert to hate,  
And who so quitteth not an offered blame:  
Waits but a second blemish of his name.   
Nevertheless, in the Parliament at Bordeaux, she was condemned to lose her head, men did so earnestly pursue the cause. But after their rigour became somewhat more moderate, she was confined unto perpetual prison, whereout I would very willingly deliver her, if I could convert myself into a shower of gold, as sometime did the Son of Saturn.  
If Love deny to open me the gate,  
By other means I will get in thereat:  
Her guardians cruelty I mean to bend,  
Even by those beauteous looks which her defend  
That way to make them mild and debonair.  
No more to fright me from so sweet a fair.  
Then on the house I'll rain a shower of gold,  
To glut their eyes, while Love makes me more bold.  
When Juno would have borrowed a favour of Aeolus, she esteemed no recompense worthy of such grace, but the offer of one of her Nymphs: where to the God so well lent his ear, as he effected that, which before he would by no means yield to promise. will not admit thee to mollify their furies, witness that which Linus saith.  
Men of their fury would be much ashamed,  
And their behaviour mightily be blamed,  
Did they but see the wood Nymphs golden life,  
So sweet, so pleasing, and so void of strife.  
Pharaohs daughter had more goodness in her, than all the Egyptians beside could be stored with malice, she was more kind and affable, than her father was rigorous, let me not say cruel: for that great Captain and law deliverer Moses, did she save from shipwreck, yea the gulf of death, avouching him for her own son in a time most dangerous, so that it may (under reverence) be said, it pleased God to make her do him service, as well as Moses in such a need, and all for the deliverance of his people.  
Heredotus the father of histories, (be it spoke in no dispraise to Plutarch,) makes rehearsal of a Spartan woman, who let scape a prisoner from her house, that had in earnest smitten her: and because her husband should not kill him for it, she saved his life, by sending him to Thebes. Ye shall hardly find the like quality in men, by nature addicted to cruelty, and more inclined to offend their friends, then pardon any that have done them injury.  
Homer maketh mention of Pallas, who qualified the rage of the fiery God of war, that but for her would have made a general destruction, when he understood the death of his son. The fugitive Aeneas, might long enough have wanted humane succour, yea, life and all had utterly miscarried: if (as a help unexpected) he had not happened to the good Queen Dydo, where he found a blessed haven after so many mishaps, and much better was entertained then his base treachery deserved. Thrasilla saved Phorybus, who scaled her house to rob her treasury, and as the neighbours would have slain him, she said: Let him alone, he is but a fool, and hath done no harm but to my window nails. Hersilia seeing Melanthus in the Temple at Delphos, and that he would have stolen a Crown thence, which Perseus had caused there to be sacred: excused him to the priests, who had likewise perceived him, telling them, that he was a Goldsmith of Athens, and her husband's host, who came not thither with any ill intent, but only had a curious desire after workmanship, which she always had known him addicted unto. All the french had miscarried at the Sicilian Vespres, except such as saved themselves in Sperlinga: but that they were advertised by a Nurse, who served the Podesta of the isle, whereon was written: 
Sperlinga only shall not burn,  
Else all the Isle to havoc turn.   
And else where.  
A pitying Nurse did many French preserve,  
That in Sperlinga sundry months did serve.  
When the Thebans recovered their liberty from them of Sparta, and that the tyranny of Charondas was utterly extinguished: the women of Thebes prevailed so well with the two Captains Pelopidas and Epaminondas, justly displeased against them of Lacedaemon; as there were but very few put to the sword, albeit they had been so injuriously handled, as the remembrance thereof could not but be irksome to them, and bloody revenge no more then lawful. When Prometheus stole the fire from heaven, and Jupiter bound him to the mount Caucasus, where a vulture glutted herself continually on his entrails: the Goddess Iris rained down a shower of Nectar on this over-hardy man's breast, till Hercules at length became his deliverer by junos' appointment, who grew into pity of his hard extremity, notwithstanding at one instant he had committed two mighty offences: the one by his great ingratitude to Jupiter, the other by his execrable theft, according to that which Aeschilus' saith.  
None more ingracefull than Prometheus was,  
Who from the high and vaulty house of heaven:  
Stole holy fire, and thence away would pass,  
Having had gentle entertainment given,  
By all the greatest Gods in seemly sort,  
Yea, jupiter received him in his Court.  
Theoderita, the wife to John Paleologus, seeing that her husband would needs have five slaves hanged for a small offence, and that she durst not beg their lives, because he was so furious: gave a sum of money to a County their keeper, who fled away with them, and were afterward never heard of. On the day of Saint Bartholomew (when the French show themselves the most barbarous that can be imagined) there was a good and hardy woman, near to whom a man had withdrawn himself, as if it had been to a sanctuary of assurance, from the rage of those bruit beasts who forcibly followed him: she caught a dizevier by the collar, and would not let him go, albeit she were hauled and pulled by the garments, until she judged the man pursued to be in sound safety, as indeed by her means it came so to pass. If such a notable deed might not too much displease the conditions of men, especially the French executioners of their own fellow Citizens: I would bring such a rank (among them that I could name) as strange histories should have cause to complain, that their subjects give them not leave once to rehearse matter so memorable.  
Sophronia returning from Church, and seeing two young men come led as prisoners, laden with garments which they had stolen from her house, when she was told by the officers, they had robbed her of all, and left just nothing, she answered: That what they had done, was by her own consent, and they took these things but as a pledge of a certain sum of money, which in her necessity she had borrowed of them, and so they had no other punishment then fear only.  
He that would take upon him to number the stars, should not find himself so confounded by their infinity in his sight: as I am dazzled with multiplicity of matter, delivered only upon this subject, which going beyond admiration, astonisheth my senses, ravisheth my spirits, wearies my hand, and by weariness dispossesseth me of all hope, to get out of this boundless ocean: but that the very goodness itself of this matter I handle, supplies my defects, as contented with a little in so unable a person.  
I have said sufficient, concerning the happy qualities of women, which (to speak truly) triumpheth over men in all chief glory of perfections, that can be afforded by heaven and nature, who ordinarily makes herself more admired in the feminine sex, than any subject else whatsoever: nevertheless, me thinks I am justly to condemn myself in all I have done, because it hath not carried the weighty style it deserveth; much more than am I to be afraid, if I should dare to make entrance among their divine graces, the celestial form of their Angelical beauties, with what spirit I should proceed in so high an employment.  
Apelles that skilful and absolute Painter, when he should figure the graces of Venus, found himself to be in such a strange confusion, as he was compelled to cry out: That he was the only enemy to his fame and credit, that did set him about such a difficult matter. I refer it to your judgements, seeing Thimantes could not portrait Agamemnon's tears, for the sacrificing of his only daughter: whether it be possible or no, to describe the most sweet attractions of a young Lady, who in one instant can cause both life and death, not only in men of homely metal, but even the very resolutest person in the world, you may behold (without any art to help) a hairy tuft, daintily floating upon a front largely extended, where two eyes (or rather two Suns) make resplendaunce with such a temperate fire: as our senses forget their condition, our spirits their judgement, our hearts their freedom, and our souls all conceit, as carried away with entire consideration of so many marvels. Neapolitan Sanazar aptly discourseth thereon.  
Beauty to the Lily like,  
Pleaseth with her dainty white:  
Plaited into radiant curlles,  
Which about sweet liking hurlles▪  
By so rare and pleasing colour,  
Raising up a second honour,  
Beauty like the waters fall,  
Running with a gentle brawl.  
In a channel silver hewed,  
All the herbs enameled,  
As it doth her tresses spread,  
By the standers by are viewed.  
It is lovely, like the Rose,  
That in mornings doth unclose,  
When fair heaven hath distilled,  
On Aurora's cradle bed,  
Which the Gangian worshipped,  
Her pearled drops through the f●eld.  
I can hardly think, that men should be so misgoverned, as to presume to have any grace above that of women▪ seeing at all times by this fair ornament of nature (which I dare call the chiefest gift of heaven) there hath been such wonders wrought thereby: as Tyrants have been made to forget their rigour; judges have altered their settled determinations; stern people have been pacified, and the very wisest circumvented, as by a very necessary transportance of the mind.  
By this gracious endowment, fair Hester gave conclusion to the Kings of persia's custom, constraining Ahasuerus to offer her his royal rod, as well when he seemed to be most moved with choler, as in the time of more pleasing acceptance. By this means Juno, as Homer recordeth, knew how to lull a sleep her husband, for the Grecians advantage, and ruin of the Trojans. Prince Menelaus' justly offended with Helen his wife, perceived her accompanied with so many graces, when she came into his presence with Diophoebus: as he durst do nothing against so rare a beauty, but became even then to be more amorous, than he was before on the day of his nuptials. The graces of Cleopatra, coming for trial before Mark Anthony: the judge himself became solicitor.  
Augustus' intending to destroy Alexandria; was put from his purpose by the very sight of Therinda, being but the daughter to a poor shipmaster. Aelianus rehearseth, that on the Sea coasts of Liguria, certain marine monsters have been seen, bearing some show of humane shape: that would stand gazing on the country damosels, as they went for water to the neighbouring Fountains. Lycosthenes, and after him Boisteau de Launay, declareth, that a Triton was so ravished with the graces of a country maid, as he forsook the Sea, and followed so far after her, that he was taken by the Village-dwellers, whereupon he died afterward with sorrow.  
That part of the body, where this gracious jewel receiveth most splendour, is in the eye, the chief and principal piece of Nature's workmanship.  
In like manner doth Aristotle call it, the only ornament of the body: it is the messenger of the Soul; and also it is the Painter of our affections, and the faithful speaker of all our desires. Hence is it, that the eye of a woman is naturally so sweet: that if all the salt in Pequay or Bronage might touch but one of the lids, it would immediately convert into the purest Sugar. Homer and Pindarus had such sound knowledge of the eyes excellence, as for one word they strove to give divers epithets, and by one body, to make consideration of all women's perfections, so to be discerned as in a mirror of Crystal.  
Alexander the Great, so well apprehended the eyes of the Emperor of perisia's daughters his enemy, as afterward he would not so much as look on them, fearing to lose his liberty in the most happy prison of the world: whereupon he married one of them, to the end that this legitimate alliance, might keep him within the bounds of perpetual modesty and charity.  
Mahomet the second, drew such admiration from the eye of an Armenian woman slave, as (in favour of her) he caused him to be hanged up that had taken her: which made her to complain of his cruelty, albeit he requested not any thing prejudicial to her honour. Selim, who was the very rudest enemy to Christendom, having seen a young damosel in the kingdom of Bosleva named Isina, became in such sort attached: as he swore never to take any rest, till he had conquered the whole province, where a creature so rare and precious first received life. Never did he kiss but her eyes only, and afterward married her to Horruccio Barbarossa, the father to the kings of Argire.  
But how now? may not I seem foolish and indiscreet (or rather unworthy of any favour) in presuming to discourse of things so little agreeing with my conceits, as that I dare be seen in the glorious Theatre of so fair resplendance? Oh pardon me, fair eyes, for I imagined, that the refexion of so many graces as flow from you, as from the source of glory and Majesty; would give such ornament to my words, as else could not choose but want, and such life to my lines, as might make them immortal. It seems that martial was of my mind.  
Your eyes, the Well-springs of fair light,  
That chaseth hence the sable night:  
Begetteth brightness perfectly,  
Where none (till then) had memory.  
Vigo hath written in his practice of medicine, that the eyes of a dead maiden are of such virtue, against charms and enchantments, as if one but lay the apple of the eye under a Candlestick of Brass; immediately all visions and apparitions shall vanish away and not be seen. Many diseases have been cured, by the very beholding of Women that came to visit the parties. When the air and Sun is obscured from the Tartars, as it is a case that often befalls them: they tear forth the eyes of some woman slave, thereby to overcome the first charm of darkness, & so to have the Sun seen again in their Horizon. It is very true, that they never use this but on great necessities, as when they seek after gain, or when they have lost some battle: and thence forward is that slave made free, and maintained at the charges of the common purse.  
The Persians so mightily feared the graces hid in their women's eyes, as when any Lady or other should come before their judges; they would turn their backs, and not look upon them.  
When Philocus was reproached by Demetrius, for his overmuch folly in looving Latmia; he answered him▪ If thou thyself hadst but once beheld her eyes, thou wouldst chide me, and say, I love her not sufficiently. For this cause, the Italians will never suffer their wives to go with their faces uncovered: so much they stand in fear, lest others should love them better than they themselves do. Wherefore, even as the brain is the seat of the soul, and the throne of love is placed in a woman's eye: so may we call it the bright burning beacon, or rather the perfect lodestar, to direct the way, in the Sea of our inconstant hearts and cogitations. By this window did Mars become amorous of Venus, according to the testimony of ovid.  
Mars saw her, and by sight increased such fire,  
As afterward gave light to gain desire.  
Why then hereby I may conclude, that even as the Sun hath more light in his unity, than all the stars in number have together: so the very eye of a woman contains more graces in it, then is to be found or imagined. (I speak upon sound knowledge) in all men's perfections which (to write uprightly) could neither be gracious, courteous or civil, but only by the society of women. In this case I may likewise say, that as the Opal represents the colour of all precious stones: so a woman's face, is the true lively figure of all graces celestial and humane, and that God endued it only with perfections above all other creatures.  
The goodly heavens might not compare with the ornament and graces of a woman, if nature had not made them of longer continuance: but by her death she doth so much the more enrich their beauty▪ increasing their fairness, in no mean measure, and yet to our unspeakable loss. It is now high time I should speak of beauty, the faithful companion of all those graces which I place foremost in the hyerarchy of things that seem to be, or are corporal, albeit the mind have the greater part thereof.  
Bodily beauty is a continued proportion of the parts with their whole in perfect substance: This is the common definition of beauty, which only respects the nature of the thing, and not the accidents. Plato holds, that beauty is an Idea of perfection, which we attribute to the subject that best liketh us.  
And hereupon, being demanded what was the very fairest thing in the world: he answered, love. Now it is most certain, that this Love is a Woman; for as nothing can burn but the fire, or that which is of fiery nature: so can we love nothing but a woman, I mean in this Theatre of humane affairs, except we will build up again the walls of Sodom. Oh would to God it pleased him, that some two or three, who make a practice of such a horrible sin, yea, even to the great scandal of France, had been but employed in this business, (which especially I undertook on so grievous an occasion:) the kingdom could not then but be much more flourishing, and the wrath of God in less measure follow us. Well be it so then, that beauty only appertaineth to a woman, according as Anacreon testifieth.  
Nature on Bulls did horns bestow,  
And talents to the Birds she gave,  
Hoofs to the horse, and well we know  
Swiftness to Hares their lives to save.  
Fishes she made glide through the stream▪  
Teeth to the Lion was her gift:  
But as for man, his hap extreme,  
Was to be witless, void of thrift.  
When woman came, then did she joy,  
And gave such beauty to her face:  
As worlds of hearts it should destroy,  
And no power else have greater grace▪  
Yet am not I of the vulgares opinion, who subject beauty to some certain rules, which cannot support the fair in any subject, without doing injury to a million of beauties, rare and extraordinary, who nevertheless, have many times none of those curious notes of antiquity: for a little woman may be fair: a low forehead may be so too: a black haired woman, a mouth somewhat large, and other such like parts, less to be wondered at then Apelles Venus, in whom it was said nothing to be wanting. For 
Beauty best we learn to know,  
By looks not over swift nor slow:  
And when behaviour doth agree,  
The body strait, well shaped to see.   
But tell me, will not you judge the woman to be most fair, that writ to her Lover in this manner?  
My Love, I am a little black,  
But say that I were much more black.  
Mine eyes brown, my face like brown,  
Admit my neck and breasts more brown,  
My hair and skin all black to be,  
Saving my teeth of ivory:  
Environed with a coral fence,  
Which breathes more sweet than frankincense  
That might delight both Gods and men,  
Much more thyself, what sayst thou then?  
Must I for this my lovely brown,  
Have my Love on me to frown?  
Are not mine eyes as piercing still,  
And able Marble hearts to kill?  
Or can my Love be ere the less,  
My mind being made of gentleness?  
Why night is dusky, sable black,  
Yet no beauteous stars do lock:  
When the Moon with silver light,  
Gallops through the thick faced night.  
Venus doth love night's brownest hours,  
The darkest nooks are her safe bowers,  
Thickets and Forests most obscure.  
Yea, where no haunt hath been in ure,  
Thither doth she most repair,  
Sooner than to a garden fair.  
There may be seen the lively spark,  
That's best discerned in the dark:  
The ball that in a bright black eye,  
Shines like a Meteor in the sky.  
There brown and fair are both as one,  
When two sweet souls are so alone:  
Tell me then (Love) in such a night,  
Wouldst thou not think the brownest white?  
In truth, it is not lawful for any upright judgement to persuade itself, that beauty hath any particular colour, a proportion definite, or a grace imaginary: for nature (the sovereign worke-mistresse of all beauties, hath made an Ethiopian or Moor perfectly black, to be as fair as the whitest in our Europe. And the reason is, as Avicen affirmeth, because she would have no monster in nature, but the very thing that herself should abhor: for to see a dog with six feet, a calf with two heads, a man of two natures, or a woman with two spleens: this is no monstrousness, but rather an excellence of the first heat, which would build up many things in that mood, but often times sets down her rest upon one, and yet at some other time falls to plurality.  
Monsters than are framed of things dissemblable to their kind, and sometimes in the imagination, or a depraved appetite, which ever more is contrary to nature. Empedocles saith thus thereof.  
The monster takes original,  
From seed of quite contrary kind▪  
To that it should agree withal,  
When it planting first did find.  
I may well-say, with a million of our elders, that there is six and thirty several beauties in one woman, and hardly any one in a man: for he is the true anatomy of nature's imperfection, yea, the very Image of her weakness, as a woman may justly term herself, the perfect mirror of her virtues: whereof Plutarch was not ignorant when he said.  
If nature wish herself to see,  
A woman then her glass may be.  
Propertius was of the same opinion.  
Is women not a miracle?  
Her voice a perfect oracle?  
Nay, is she not a deity,  
By beauty of such majesty?  
Men being naturally composed of all corruption take no delight but in dessimulation. The reason is, because Love and Venus withdrawing once from men's assembly, knowing the malice which daily frequented them: left them even so to their fraudulent complexions, and gave them the gift to be singular in deceiving. The report of Anacreon testifies as much. 
Behold the Dolphins how they play,  
And on their silver fins convey:  
Love and Venus naked both,  
To shield them from the great untruth  
Of men most flattering and untrue,  
Let still deceit false hearts pursue.  Although a woman were endued with any other perfection, then being beautiful, or admit she had but this ornament only: yet that alone may exalt her above all men, who neither are fair, well favoured or good, nor indeed (to speak the truth) can they any way be capable of apprehending these qualities, they are in such plenty bestowed upon women. The holy scripture holds womanhood in such account; as it teacheth us, that nothing can sooner put sadness from afflicted minds, than the sight of a good woman: even as one should say, for a celestial remedy, because a husband can indeed have greater comfort in his cares, The Prophet David, even in the coldest winter of his age, hoped for such consolation by beauty, as he made choice thereof, and age indeed can have no better corasiue.  
Timeus, Sticillianus rehearseth a marvelous history, of a Shepherdess of Africa, who in the days chiefest heat, casting off her garments, that she might bathe in the river well shadowed from the Sun: a Lion coming that way, for the space of three hours stood gazing upon her, and seemed as surprised with exceeding contentment.  
The poor Virgin was in wonderful fear, and durst not come to her clothes, lest the Lion should devour her: but growing to better courage in the end, hearing the noise of certain Camel drivers not far off: betook herself to flight, naked as she was, not taking so much as her smock with her; which the Lion getting up in his teeth, followed withal, and laid it mildly at her feet, fetching afterward all her other garments, and then as making a sign of obeisance, left her and returned among the woods, to her no little joy, finding such service in so unaccustomed a lover. Admetus' wife was of such admirable beauty, as the Swans of Meander would leave the river to follow her, and perch many times upon her shoulders. A matter very strange, the like never happening to any man whatsoever: as also the inconvenience of her death, only for deliverance of her husband, hath more note of honour; piety and merit, than all the men in the world can brag of any virtue, in those things which most may make for their advantage. For she sacrificed herself willingly, to redeem her hasbandes' life, which lessened every day by mortal languor of an ulcer, that poured forth more loathsome and filthy stench, than Augeus' stable (cleansed by Hercules) could compare withal. All which notwithstanding, he no sooner slept, but she sucked forth the venom, paying the ransom for him, who could not else live, but by loss of her life.  
Cambles the Prince of Sardys, being one day drunk, would needs kill his household servants, and proceeding so far in this rude determination, as he had compassed the issue of his merciless rage, either by fire, sword, or some other means.  
But beautiful Soclea, being so fair as any woman possible could be, presented herself before him, and sweetly taking him by the hand, made him on a sudden become so tractable, and not only he desisted from further assailing them, but forgot likewise that he had been in any such fury, submitting himself mildly and gently to her, both being thus recovered of his drunkenness and fury.  
women's beauty then is above all else most marvelous: It is the excellency of the Divine workmanship, or rather the chiefest thing of his heavenly labour: It is the model, not only of things that beautify the world, but the very especial of all forms: It is the table of the celestial powers: the gage of nature's alliance with the world, and the only mirror of perfect Ideas: briefly, it is that which I cannot worthily enough admire, and therefore am the more unable to describe.  
The man that will enter but into consideration thereof, shall in that one book read all perfections whatsoever, and censuring of them by this little, or rather no part thereof at all: will unfeignedly confess, that the body of a woman is a true Temple, and her soul the very image of God, or figure of his blessing.  
He will say, himself is made but of slime and dung, whereas woman was form of a matter otherwise prepared, finished in a happy and well ordered substance, with all qualities beseeming a most perfect creation. He will like wise confess, that woman was given him for his eternal good, and the house is not blessed where she wanteth.  
By her is this huge mass subsisted, common weals made immortal, cities peopled, Realms strengthened, Kings assured, and subjects maintained. By her it is, that we live again in our children, posterity have knowledge of us, and our memory is continued. It is by her, that we remember our houses, and respect our families. By her we learn to grow heedful, she makes us quick and ready, she ripens our lawful actions, and draws us from the world to live in her company: as in a school of piety, modesty, and just apprehension of following accidents, wherein (else) we should but little differ from bruit beasts. It was she that had her birth in the terrestrial Paradise, and not man. Last of all, she is our means of comfort to God the Father, the cause of his blessings to us in this life, and by her we are made sure of all happiness in the life to come.  
FINIS.   

another defence of women's virtues, written by an Honourable parsonage, of great reckoning in France, and therefore thought meet to be joined with the former discourse.  That a Woman's excellence is much greater than a man's. 
MAny things brought forth by Nature, are oft times made but slender account of, through want of diligent knowledge, as also search into the excellency of them: which being a matter vulgar and common, carrieth the less price and estimation with every one.  
Omitting other circumstances, whose number might grow well near infinite, I find the rare and unvaluable virtues of women too much neglected, and their worth not looked into as their merits justly challenge: but though some (through overmuch familiarity) have been bolder with them then beseemed: yet let me thus far stand in their defence, that whosoever) with unpartial judgement) will but see into their excellencies, shall find them to be of no mean esteem, but will give them more right than hitherto they have done.  
And me thinks, their detractors sayings are not receivable, alleging a bed role of faults found in their sex; which yet (by their own confession) are not so markable as those in men: for admit they have some few, and those but pretty little ones, let men but lay their hands on their hearts, ransack their muddy thoughts, and continual bad cogitations, they shall perceive, that women's singularities both in mind and body, do far out go whatsoever perfections in men; whom yet I will grant to go beyond women in frailty. And to resolve ye herein, I take my first proof from the woman's first forming, who was not made of any unclean, loathsome or base matter, as the body of man was: but even of his purity and most refined part, as may appear by her face, representing a very sweet and gracious complexion, without any ugly hairs disfiguring, which sufficiently declares her to be the only piece of work, extracted from the fountain of all excelling beauty.  
Beside, the exquisite proportion of sweet feminine bodies, is much more rare composed then those of men are, by judgement of the very best masters in depth of skill: not making denial of any one part, but that all do abundantly express the true celestial measures.  
What shall I say of their singular spirit, which ordinarily shows itself most constant in adversity, most gracious and favourable in felicity, and far beyond all ability remaining in men? How often times (if the ancient and modern histories are of any truth) have they been the cause of exceeding victories? How many times have they courageously resisted against the troops and feeble squadrons of men's virtues, whom they have not only overthrown, and broken their designs, but likewise compelled most shamefully to flight? Where is he that can produce the Captain of any nation, who in valour, prowess and council, might be equalled with the victorious Volscian Queen Camilla, or the magnanimous Penthesilea? what diligence or sagacity so admirable, can ye produce to compare with that of Semiramis? was ever any virtue spoken of, to be noted in truer shape, then in Zenobia, Valasca, and many other famous Ladies of elder times, so royally flourishing in all excellencies and perfections whatsoever? Name but one that surmounted them (or to speak more properly) that was not (indeed) greatly inferior to them in fidelity and constancy.  
For mine own part, I have turned over and over the leaves of Histories, as well of my native, as of most languages beside, and I have observed them with the greatest care I could: yet find I not in them any examples of more weighty and illustrate virtues, than those which by Ladies have been taught at all times. How many of them (to maintain their entire faith & fervent love) have opposed themselves against a thousand dangers of wars: and never were their friends or esteemed thrust into exile, but (with infinite griefs) they have gladly changed both name and habit, only through pure affection borne to their husbands, beloved by them more dearly than life, & more honoured than aught else could be by them.  
As for humanity and courtesy, ye shall not find any man equal to them. Ye are not able to comprehend the number of noble Dames, who for relief of hospitals, aid of poor beggars, building of Churches, founding of Chapels, and redemption of prisoners, have employed and consumed all their temporal goods, preferring the honour of God and care of Christians, before base love to such corruptible trash. Yea, they have done this with such affection and zeal, as (let men take it how they will) I never heard of any man, how noble or valiant soever he was: that ever did but half so much, as a woman hath been known in his time to have done, being more renowned and honoured therefore, than he with all his best attempts could compass.  
What think ye of the noble woman's mind, that deigned to receive all the Roman host in her own land: with so great and bountiful liberality beside, as the memory thereof continues to this present day? Why should we forget the noble and kind disposition of Phryne, who offered to build again the whole compass of Thebes walls? without demanding any other recompense of the Citizens, but only to show her so much favour, as her name (for memories sake) might be engraven on the building: think what manner of City Thebes was, that contained an hundred several gates in the circuit thereof.  
I let a number pass my pen, whose memory and fame are of such ample record, as there are none of so mean knowledge but do very well remember.  
As good Tabytha, whose charity was reputed so great and memorable, that for the present relief of poor afflicted Widows, succour of Orphans and needy souls, she scantly left to serve her own weak necessity.  
Such charity was never heard of in any man, and therefore the more worthy to live for ever. The like hath been done by divers other women, sufficiently to be known by observed writings, which are ordinarily read in many places of the world.  
But to answer certain grievous objections, which women's adversaries have falsely alleged, as hoping that way to overthrow women's honour; albeit those points (as I have already approved) makes nothing at all against their excellence, which far surmounteth all the slanders invented against them: Nevertheless, to show I am not unprovided of an answer, I will evidently make it known, that the frailties against Women affirmed, are much more great and notorious in men than women, which proves them so much the rather superior, than any way subject or inferior to men.  
One saith, that for money (which is a vile and servile thing) they sometimes part with that, which they ought to esteem dearer than their proper lives. Now let us regard, whether this promptitude be caused by the sweetness of their noble blood and affection: or rather the kind gentleness of their hearts, which makes them yield so easily to the entreats of their favourites. But go we a little further on, and then we shall find, that this fault ought rather to be imputed to the troublesome opportunities of men, their lascivious eye-glaunces, their ambushes, threats and deceits, which daily (without any care of conscience) they practise and procure against so noble a sex. As for myself, I never heard or knew, that any woman voluntarily gave herself to a man, without his trains and crafty solicit used before.  
But I have evermore well noted, in such as laboured most to detect them, first, a show of long service, urged on with feigned and dissembled tears, intermingled with a million of counterfeit sighs, beside infinite ingenious trumperies, which men have at command to attend upon them.  
Moreover, I have sometimes observed, that when by all these means they could not attain their purpose: they have sought by violence to compass it, furthering their attempts by hateful treasons, or the present villainy of some subtle servant, whom such masters are wont to recompense very largely, for such an honest and serviceable piece of work.  
See to what kinds of excellency, the minds of men are daily addicted, and yet they will be Lords and controulers over women, when basest infamy doth thus command over themselves. Truly, the conceits of women are far otherwise, and (if it be true that Aristotle saith) that the parties composed of most noble and delicate flesh, are of a higher and better spirit than the other: then none are so simple to doubt, but the flesh of women is much more soft and tender, then mens: do we not likewise behold by experience, that in all ingenious inventions, their spirits do exceed the greatest eminence of men's?  
Look in the catalogue of inventors of things, if they have not been the inventresses of many excellent and incomparable works: especially of good letters, which at this day make men seem so rare and excellent. Why then this serves to show ye, that even as men are borne of them; so likewise are the sciences which we call humane. For proof hereof, the virtuous Lady Carmenta first of all invented them, by means whereof it happened, that the skilful Leontia, confuted and won (by reason in disputation) the victory over learned Theophrastus. Sapph invented the verses, which (after her name) are called Sapphicks; and had great contention with many excellent Poets in her time, confuting all of them in the end, as the like (not without singular praise) did fair Corinna.  
If we would speak of our time, where is the Italian Poet so hardy, and so sure in his composition, as to compare with the Lady marquess of Pescara, or Veronica of Gambara, or gentle Armilla Angosciole? In Spain and Germany ye shall find whole Legions, that kept Schools of all Sciences, especially of good language, and purest writing, excelling the very skilfullest men in those countries.  
How many is there in the Court of France, whom the learnedst in the land (I say not in divinity) but in humane sciences, dare not deal withal or contradict? And as for them in Cities, we may remember the sweet Gentlewoman Elisena, Morella, Robertet the Bayli●esse of Touraine, young fair Moyfa●ct, beside infinite others whom I leave, able to instruct a right good secretary, how skilful soever he be, to couch in writing any case of invention, be it either in rhyme or prose. As for recluse women, most certain is it, that neither Valeria Proba, nor Paula, nor Eustochium, who lived in the time of S. Hierom, excelled them that now are at this present day. For brevities sake I am constrained to let them pass, because their singularity shall the more commend them, by such works as shall make them live perpetually renowned: yet therein they beg not applause as men basely do, who will not be a little offended, if men report not of them to the uttermost.  
I could wade very long in this discourse, & run far to assemble by brief recital, divers noble and ingenious women more: were it not, that even as Hesiodus and Plutarch, have largely written their virtues of elder time: so for our modern dames, Master john Boccace and others have honestly discharged their consciences, so that no further proof need to be produced in this place.  
If ye will urge me to confirm this case, by extraordinary privileges granted to women: I need go no further than the old Testament, where God commanded Abraham, that he should do what his good wife Sara willed him. Moreover we find, that our Saviour (after his holy resurrection) did first of all appear to women, Mereurius Trismegistus, who (of men) worthily may be termed excellent, knowing the marvelous perfections and virtues of women; left written in his books, that the man who had not a wife ought especially to be avoided, considering, that from the woman (as from a most abundant fountain,) flowed all gifts of bounty and goodness: and the houses where no women were, aught to be esteemed as vast Deserts, or untilled lands.  
Where is true policy, if not in a household? where is perfect honesty, if not where women are? Saint Paul, in his Epistle to the Hebrews, when he would produce the example of people's faithfulness, to be kept and observed between each other: did he not allege that of Rahab? But because it is a common matter in the most part of men, to object against women, that they are of weak courage, and so consequently, very niggardly and covetous: I would demand of them, were not women in ancient time called Dames, because of their readiness and frankness in giving? I have not so many hairs on my head, as I have known honest women, not only prompt to give most courteous and amiable presents; but withal, to offer such a zealous heart and affection, as witnessed they could never be sufficiently requited again: yet done without expecting public glory and applause, as men do, who are ambitious and covetous of vain reports.  
Seeing women than have shown themselves so virtuous and excellent, it may be thought a matter not without great reason, that the virtuous Grecians retained women's names among them, and not mens: as well knowing by their first detractors, that Women were singular friends to honour and virtue.  
I could (to this effect) allege infinite other reasons and examples, for confirmation of women's excellency: but because I have referred ye to Histories, I will give end to this well employed labour. Yet let me first entreat ye, to make reverend regard of that you shall find in approved good Authors: which if ye do, the height and dignity of women will be so engraven in your minds, as no malignity whatsoever can prevail against them, and yourselves will truly confess, that the most I can devise to write, can never reach to the least part of their especial deserving virtues, and most excellent graces wherewith they are decked and adorned.  
And this I can assure ye beside, that the most part of excellent and virtuous men, have attributed all titles of honour to Women, daily becoming their servants in heart, yea, even humble in prostration (as it were) to adore them, as if in some sort they took part with the highest divinity.  
Then let us not fail henceforth to love them heartily, by example of our wise and discreet elders, yielding ourselves voluntarily as subject to them: never regarding venomous spiteful tongues, that have not spared to speak their uttermost against them.  
FINIS.   

Imprinted at London by john Wolf, and are to be sold at his shop in Pope's head Alley, near unto the Exchange.  
1599