THE Glory of Women: OR, A Treatise declaring the excellency and pre-eminence of WOMEN above MEN, which is proved both by Scripture, Law, Reason, and Authority, Divine, and human. WRITTEN First in Latin by Henricus Cornelius Agrippa Knight, and Doctor both of Law and physic. AND Presented to Margaret Augusta, Queen of the Austrians and Burgundians. AND Now translated into English, for the virtuous and beautiful Female Sex of the Commonwealth of England. By EDW. Fleetwood, Gent. LONDON Printed for Robert Ibbitson, 1652. To the most Clement Margaret Augusta, Queen of the Austrians, and Burgundians; Henry Agrippa wisheth all health and happiness. Most Wise Princess, I Have entered upon a matter hitherto unheard of, but not disagreeing with truth; boldly I have done it according to my ability, but not without some blushing: It is to describe the Nobility and Excellency of the Female Sex; I do confess boldness with shamefacedness hath often strived within me; For as I did think it a thing full of ambition and boldness, to comprise the innumerable Praises, virtues, and highest Excellencies of women; So it did seem as a childish modesty of wit to prefer women before men: Hence I alleged an Argument, wherefore none hitherto (as I certainly know) have dared to exalt the eminency of women above men, when very few dared to write so much as concerning their praises. Therefore I did think it a thing full of ingratitude to be silent, even as to envy, and rob so deserving a Sex of its most just, and due praises; so that while I did stick perplexed within myself amongst these various and dissonant opinions, I was made more bold in writing, with this wonderful fear of ingratitude, when as indeed I should have been more bold, had I suppressed such a truth by my silence. I cannot then but interpret it for a good omen, as if the province of this matter had been left and decreed to me from above, which hitherto the multitude of learned men seem utterly to have neglected. I shall freely therefore declare the glory of women, and their accomplishments I shall not hide; in doing which, far be it from me that I should be ashamed of the argument taken in hand, that if I prefer women before men, I may think I ought to be dispraised for this, as scarcely I can believe that I shall be excused, who have composed a matter so sublime with a lower form of speaking then ought to be, except the straightness of time, difficulty of the matter and justness of the cause did defend me, as also, because I have entered upon this work with no desire of flattery or assentation: therefore I have not so much studied to adorn my words with Rhetorical fictions, and officious lies for praises; as to show the matter itself by Reason, Authority, Examples, and by the testimony of Holy Writ, and of both laws. To you, most Illustrious Margaret (whose other part amongst the most famous women of this age through the whole world, Apollo, Diana, Dies, Aurora, Vulcan, five gods have not sufficiently illustrated, as well for your Nobility of birth, as glory of your Actions) I appoint this work: therefore devoted, and dedicated, that the lustre of your Sex may shine forth in you, as in a Sun, who hath ascended to the highest degree, because you have exceeded whatsoever hath been blazed abroad concerning the praises of the Female Sex, both in Life and Manners by a present example, and a most faithful witness of the same Sex. Farewell most happily, the Grace, Ornament, and Glory of most Noble women, and Princesses, absolute in all respects. Henricus Cornelius Agrippa. TO THE virtuous and beautiful Female Sex of the commonwealth of ENGLAND. Illustrious crown of the Creation, Out of a grateful desire to do right to that Sex, to which mankind oweth but its all, I both meditated within myself, and read several authors, among which happily I met with a subject very suitable to be exhibited to you, It is a Tract of Cornelius Agrippa, a judicious learned author, who writes not unfitly of your praises. I found it in a Roman dress, but I present it to you in your own natural language; I use the authors own expressions, and term you the Crown of the Creation, not unworthily, because if you look into Genesis you shall find that Woman was the last work in the Creation, and so the most perfect and absolute; As we see, when Artificers make an excellent piece, they keep polishing till the last, as being the perfection and Crown of it. I cannot disagree in judgement with the author, because when I behold your splendour and glittering beauty, I take it as a great confirmation of the opinion: Nor do you glitter in your outward alone, but also in your inward beauty, which is your Wit, and understanding, as appears by your quick and acute Answers; For seldom have I seen Men so subtle in return of Answers, as Women. I will say no more, but this, now you are apprehensive of your own Excellencies, let God have the glory, and esteem of me as The admirer of your virtues Edward Fleetwood. De foeminei sexus praecellentiâ L. Bliaquettus DEsine, vaniloquax, Sexum laudare virilem plus aequo, laudum ne sit acervus iners. Desine (si sapias) sexum damnare malignis foemineum verbis, quae ratione carent. Si bene lance tuâ sexum perpendis utrumque foemineo cedet quisque virilis erit. Credere si dubitas & restibi dura videtur haud alias visus nunc mihi testis adest. Quem nuper vigilans extruxit Agrippa libellum ante viros laudans foemineumque genus. Englished thus. Cease idle Prater for to raise a mount Of praise to Men, which I but words account. Cease (if thou art wise) to load with envious words The Female Sex, no reason such affords. If well thou weighest both Sexes in thy mind, The Male must yield unto the Female kind, Which if thou doubtest, nor yet to thee is clear, We have a witness here shall make't appear, I mean this book, which learned Agrippa writ In praise of Female 'bove all Mankind wit. The Speech and Declamation of Henricus Cornelius Agrippa, concerning the Nobility of the Female Sex. GOD the Creator of all things, in whom the plenitude of both Sexes dwells, hath made Man like himself: Male and Female Created he them: It is manifest that the difference of the Sexes consists only in the different situation of the parts of the Body, which the office of generation did necessarily require. But certain it is, he gave one and the same in different soul to Male and Female, in which undoubtedly there in no distinction of Sex: The woman is endued with the same rational power, and Speech with the man, and indeavoreth to the same end of blessedness; where Luk. 20. Matth. 22. Mark. 12. there is no exception against Sex, for according to evangelical truth, they rising again it their proper Sex, do not perform the function of Sexes, but become like unto the angels. Therefore there is no pre-eminence of Nobility (between man and woman, by the essence of the soul) of one above the other, but an equal inbred dignity to both. But as for the exercise and operation of the soul, the illustrious Sex of women, infinitely almost excels the rough and unpolished generation of men. Which then at length shall be made firm and good, when the same shall appear to be so (and which is our purpose to make) not by adulterated and painted speeches, neither with logical snares, by which many Sophisters are wont to entangle the unskilful; but by the judgements of all best Authors, truth-speaking Histories, undeniable Reasons, as also by the testimonies of holy Writ, and firm sanctions of both the laws. Arg. 1. First of all therefore, That I may begin the Matter, The Woman is so much the more excellent than the Man, by how much the more excellent name she receiveth above him; for Adam signifieth Earth, but Eve is interpreted Life, by how much then, life itself is more excellent than earth, so much woman is to be preferred before man. Neither is there cause, wherefore it may be said this Argument is weak, to judge of things themselves by names; for we know that the great Creator both of Things and Names, knew things before he named them, and his wisdom, which cannot be deceived, therefore framed Names that they might express the Nature, Property and Use of things. That there is truth, and consonancy, and significativeness in ancient Names, the Roman laws witness: therefore from names, an Argument both with Divines, and Lawyers is of great moment: As concerning Nabal, we read in Scripture, according to his name, He is a fool, and foolishness is with him. Hence Paul in the Epistle to the Hebrews, going about to show the excellency of Christ, useth this Argument, saying, He is made so much better than the Angels, by how much he hath by inheritance obtained a more excellent name than they: And else where, He hath given him a name above every name, that in the name of Jesus every knee should bow, of things in heaven, of things in earth, and things under the earth. Add hereunto, no small force and power doth arise to both Laws, from the obligation of words, from the signification of words, from conditions, demonstrations, and disputations of that kind, nay, even from the heads and titles of both laws. So in Law we well argue from the interpretation of a name, from the force of a word, also from the Etymology of a name, and the reason of the Etymology, and order, and the placing of words. For the laws themselves do not a little look into the significations of names, that something they may collect from thence. Cyprian against the Jews argueth the first man to have obtained his name from the four Parts or Quarters of the World, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. East, West, North, and South: and in the same book he expoundeth the same name Adam, because the earth is made flesh, although such an exposition differeth from the tradition of Moses, because it was written by the Hebrews, not with four, but with three Letters; notwithstanding this exposition in so holy a man is not altogether to be dispraised, who had not learned the Hebrew tongue, which very many Expositors of holy Writ are ignorant of, without much blame. Now if the same licence may be indulged to me, that I may according to my fancy frame a like Etymology of Eve in praise of the Female Sex, they must give me leave to say this one thing, from those mystical Symbols of the Cabalists, that the name of woman hath more affinity with that unspeakable four-lettered name of the divine omnipotency, than the name of man, which agreeth with the divine name, neither in characters, neither in figure, neither in number. But to pass by these, for they are read by few, understood by fewer, and they require a larger narration, then can suit with our purpose. In the mean while, we will find out the excellency of women, not by Name only, but by Realities, by Offices, and Merits. We will search the Scirptures, and take our rise from the beginning of the Creation, and discuss what dignity she hath obtained above the man. In the first order of production, we know, whatsoever are created by God, differ in this, that certain of them perpetually abide incorruptible, certain are subject to corruption, and mutation; and in creating these, God proceeded in this Order and Method, beginning at the more noble of the one, that he might end at the noblest of the other: therefore he created first the incorruptible angels, and souls: For so Augustine contendeth, that the soul of our first parent, before the production of the body, was created together with the angels. Moreover, he created incorruptible bodies, as the Heavens, Stars, and Elements, which I call incorruptible, although they are liable to various changes, out of which he made all other things, which are subject to corruption, so by ascending through every degree of dignity, from the more vile, proceeding to the perfection of the Universe. Hence first were brought forth Minerals, after Vegetables, Plants and Trees, next the sensible plant, Gen 2. at length sensible creatures, in their order, creeping, swimming, flying, and going upon four feet. At last he created two like himself, the Male first, and then the Female, in whom the Heavens and the Earth, with all their ornaments are perfect; for the Creator coming to the Creation of the Woman, he rested in her, as the most honourable of the whole Creation; and indeed in her is concluded, and consummated the whole wisdom and Power of the Creator; so that beyond her there is not to be found nor imagined a more excellent Creature. Since then, Woman is the last of all Creatures, the end, and compliment of all the works of God, and the perfection of the Universe itself, who will deny her to be most worthy of pre-eminence? without which the world, now indeed absolute, and perfect in every degree, had else been imperfect, which not otherwise, then in the perfectest of all creatures could have been perfected: for it is erroneous, and absurd to think that God ended his days of Creation in an imperfect work: For since the world was created of God, as a most entire and exact circle, it was necessary that it should couple and unite the first of all things with the last. So woman while the world was created, was the last in time of all things were created, but in the divine Idea, and Conception was first, both as well for Authority, as Dignity. As concerning her it is written by the Prophet, God elected her before the heavens were created, and fore-elected her. That is the common opinion of Philosophers (that I may use their own words) That the end is always the first in intention, and last in execution. But the woman was the best work of God, brought in of God into this world, as the Queen of it into a palace prepared for her, adorned, and decked in all respects; deservedly therefore, every creature, loveth, reverenceth, and observeth her; deservedly, every creature is subject, and obeyeth her as their Queen, being as the end, so the glory, and perfection, of all the works of God. Wherefore the wise man speaks concerning her, He glorifieth the Nobility of the Woman, having fellowship with God; and above all, the Lord loveth her. How much also in respect of the place, in which the woman was created, she excelleth man, the holy Scriptures plainly testify, in that the woman was formed in Paradise (being a most Noble and most pleasant place) with the angels; when as the man was made in the ordinary field, out of Paradise with bruit creatures, and afterwards, for the sake of the woman to be created was brought into Paradise: therefore the woman by especial, and extraordinary privilege of nature, as it were accustomed to the highest place of her Creation, although looking down from high, is not giddy, neither do her eyes dazzle, as it is wont to happen to men. Furthermore, if it happen, that a woman, together with the man, be in danger by waters, all outward helps being laid aside, the woman longer swimmeth above the water, when the lumpish man presently sinks to the bottom, That the dignity of Place, maketh to the Nobility of a man, both civil Laws, and holy Canons, do abundantly confirm: and it is the general observation of all Nations, not only of men, but of every animate creature, yea, and inanimate also, That by how much more worthy soil they draw their originals from, by so much the more generous they are counted. Wherefore Isaac commanded his Son Jacob, that he should not take a wife in the land of Canaan, but from Mesopotamia of Syria, being in better condition. Not unlike to this is that in St. John, which Joh. 1. Philip said, We have found Jesus the son of Joseph of Nazareth. Nathaniel said unto him, can any good thing come out of Nazareth? But to proceed to other Arguments. The woman excelleth the man in respect of the matter of which she was made, which Gen. 2. was not dead, and vile clay, as man's was, but a purified substance, enlivened, and endued with a soul; yea, a rational soul, participating of the divine mind. Hereunto I shall add, that man was made of the earth, which of its own nature (heavenly influences cooperating) produces living creatures of all kinds. But the Woman, (above the influences of heaven, promptitude, and potentiality of nature, and concurrence of secondary causes,) was made by God alone▪ in all things like unto him, entire and perfect; man losing but one single rib, of which the woman was formed, to wit, Eve of Adam sleeping, and that so deeply, that he did not feel, when it was taken away; which God taking from the Man, gave to the Woman: Man therefore is the work of Nature, but Woman the Artifice of God. And therefore, for the most part, Woman is more capable of divine splendour then Man, and often is found full of the same, which may easily appear, from the serenity and pulchritude, with which she is, even to wonder, blessed. For since beauty, is nothing else but the divine light, and splendour shining through fair bodies, he certainly hath chose to dwell in, and fill with it, Women rather than Men. Hence the Body of WOMAN is most delicate to the eye, and touch, her flesh most soft and tender, her colour bright and lustring, skin clear, Head comely, Locks fair, hair soft, shining, and long, her Countenance majestic, Aspect pleasant, her Face surpassing in beauty, neck milk white, forehead high, eyes sparkling with a lovely cheerfulness, mixed with ten thousand graces; above them, eyebrows smooth and thin, divided with decent distance, from the middle of which descendeth her nose, straight and of due proportion, under which is her mouth neat, round and lovely, with small, fresh, and red lips, within which her teeth appear when she gently smiles, being very small, and evenly placed, overcoming Ivory with their whiteness, and to whom they are fewer in number then to man, because she is not given so much to eating, and consuming. About them her jaw-bons rise handsomely, and cheeks of a tender softness, a rosy brightness, and full of modesty. Next, take view of her round and dimpled chin, in a pleasant manner, under which the neck is placed, which is small, but something long, fairly erected upon her round shoulders, a delicate throat, white, and of an indifferent thickness, her voice sweet and pleasant, her breast somewhat large and prominent, adorned with two nectar-filled Paps, the roundness of which, doth suit and agree well with the roundness of her belly, her sides soft, back smooth, and erect, arms stretched out, hands small and slender, fingers ●●●…tly jointed, her flanks and hips more full, the calves of her legs more fleshy, the tips of her hands and feet ending in a round orbicular completeness, and every member full of juice and moisture. Add to these, her composed gate, modest deportment, graceful motion, gallant carriage, besides the order, symmetry, figure and habitude in all parts most specious, that I may say, there is no creature so admirable, no wonder so to be admired, and that no man, except he be blind, cannot but see God himself, what pulchritude soever the universal world is capable of, to have heaped upon women, to the end that every creature might stand amazed at her, love, and reverence her, as we see by experience, that incorporeal spirits dote upon women with most ardent affections, which is such an approved truth, that none I think dare offer to deny it. And that I may omit that, which Poets manifest to us, concerning the Loves of the gods, and their Paramours, as of Apollo, and his Daphne; Neptune, and his Salmonea; Hercules, and his Hebe; jowl, and Omphale, and of the Mistresses of other gods, and more than many of Jupiter himself. The holy Scriptures in many places highly commend beauty in women, above all other gifts and graces: hence it is read in Gen. 6. Gen. 12. Genesis, that the Sons of God, seeing the daughters of men, that they were fair, took them wives of all they would. We read also of Sarah Abraham's wife, that she was a fair woman to look upon, above Gen. 24. all other women in the Land. When the Servant of Abraham saw Rebecca, a maid of an excellent beauty, he said silently within himself, This is she which the Lord hath prepared for Isaac the son of Abraham. And Abigal the wife of wicked Nabal, as she was prudent and discreet, in like manner she was 2 Kings 2▪ fair and beautiful, and therefore she saved the life, and the goods of her Husband from the fury of David; and the evil man was saved, by the fair and virtuous woman; for with these words David spoke unto her, go in peace unto thy house, behold I have heard thy voice, and honoured thy face. For since every beauty is either spiritual, vocal, or corporeal, Abigal was wholly beautiful, both by prudence of spirit, comeliness of body, eloquence of speech, upon which account, when Nabal was dead she became one of the wives of David. And Bathsheba 1 Chron▪ 1▪ was a woman of so excellent a form, that David was taken with the love of her, and after the death of her▪ Husband did extol her with Queenly dignity before the rest, when she was espoused to him. Abishag the Shunamite, because she was a Virgin most fair, therefore was chosen to lie with the King in his extreme age, to recover his heat: Whereupon the King being old, did enrich her with the highest honours, and after his death, she was accounted in the place of Queen. Hitherto appertain those things which we read concerning Hest. 1. 2. the wonderful beauty of Queen Vasti, and Hester, who was yet preferred before her, and was more excellent, and of a more exceeding fair and comely face. Judith 8▪ We read concerning Judith, whose beauty the Lord increased so much, as in beholding her, men were struck with astonishment. Din 13. We read concerning Susanna, which was ravishingly delicate and beautiful. We read concerning Job, that Job last. after his various temptations, and his involved miseries, besides other things, the Lord gave to him three most fair daughters, more gracious than the three Graces, fairer than whom, there was not any in the whole earth found out. If we read the history of holy Virgins, truly we cannot but admire their wonderful beauty, and specious▪ form before other children of men: But above all, both far and near, as the immaculate Princess of all, shines forth the blessed Virgin Mary, Mother of Christ, at whose beauty the Sun and Moon stands amazed, from whose glorious countenance, such a lustre of chastity and holiness floweth, as that it was able to dazzle the minds of all men, no man for all that, at any time through the temptation and enticements of so stupendious a beauty, falling in the least thought. These, although more largely set down in the holy Bible, where so often mention is made concerning beauty, I have Num. 31. related almost in the very words themselves: by which we are given plainly to understand that the beauty of women, not only with men, but with God is esteemed, and hath its honour: Therefore we read in holy Writ, that God commanded every male child to be slain, but the fair women to be saved alive. In Deuteronomy the children of Israel were permitted Deut. 21. to choose themselves Wives out of the fair women captives. Besides this admired beauty, also, the woman is endowed with a certain grace of comeliness, which happeneth not unto men. For the hairs of women grow to such a length, as that they may cover those parts of the body, wherein there is less comeliness. Of which parts it is not necessary at this time I should treat. Only this I shall say, that in wonderful decency Nature hath ordained these in women, being not prominent, as in men, but biding within in a more secret, and sure place. Furthermore, Nature hath afforded women more modesty than men: Wherefore often times it happens that women, being diseased with the dangerous Ulcer in the secrets, they have rather chosen death, then to submit themselves to the sight and handling of a Chirurgeon, that they might be healed. And they retain this grace of modesty not only living, but dying, yea, and also dead; which appeareth chiefly in those, which perish in waters. For as Pliny writeth, and experience testifieth, the woman lieth with her face downwards, nature sparing the modesty of the dead, but the man swimmeth with his face upwards. To these may be added, the worthiest member in man, by which we differ chiefly from bruits, and show forth the divine nature, is the head, in which head, the chiefest part is the countenance: the head in men is deformed with baldness, the woman contrariwise, by a great privilege of Nature, waxeth not bald. The countenance moreover in men, is often times so soiled with a most odious beard, and covered with nasty hairs, that they can scarcely be discerned from beasts; in woman contrariwise, the face always abides pure, and comely. Hence there was in the law of the twelve tables, that women should not shave their cheeks, lest when a beard should bud forth, their modesty might be hid: and it is to all for an argument of the cleanliness of women, that when a woman is once cleanly washed, as often as she washeth afterwards in clean water, the water receiveth not the least foulness: but man when he hath been washed often times very clean, he muddieth, and soileth the water. Moreover, by the ordinance of nature, women through secret places every month expel their superfluities; but men's are continually expelled through the face, the most comely part of the body. Furthermore, since amongst all other living creatures, it is given only to man to look with the countenance erect towards heaven, Nature and Fortune have respected woman chiefly in this, and are so propitious, that if by chance she falls, she almost always falls upon her back, and seldom, or never on her head or face. There is another thing which we may not omit: Do not we see that in the procreation of mankind, nature preferreth women before Gal. 2. de sperm. 14. men? which is chiefly perspicuous, because the woman's seed alone, as Galen and Avicen say, that is the matter and nutriment of the child, not the man's, because it entreth into the woman as an accident into the substance. For, as the law saith, that is the greatest and chiefest office of women, to conceive, and to nourish the thing conceived; for which cause we see that many are like their mothers; because they are procreated of the blood of them: and that holds also very much in the habit of the body, always in the manners; if the mothers be foolish, also the sons are foolish; if the mothers be prudent, the sons are prudent. But contrary wise in fathers, if they be wise, for the most part, they beget foolish children, and foolish father's wise children, provided always, the mothers be wise. Neither is there any other reason why Mothers love their children, more than Fathers, except that, because the mothers are sensible they have more of their own substance, than the fathers; for the same cause also, I think it is natural to us, to be more affected towards the mother, then towards the father; so as we seem but to affect the father, but passionately to love the mother. And therefore nature affordeth to women milk of such a strength, which doth not only nourish infants, but also restore them being sick, which also when they are grown up, may suffice for saving of life. The experiment we read in Valerius Max. concerning a young maid of the common people, which by suckling nourished her mother in Prison; when otherwise, she was condemned to have Val. l. 5. c. 4. Arist. l▪ anima lib. Eccl. l. 26. perished with hunger: for which piety of hers, life was not only given to the mother, but a settled maintenance to both; and the prison was afterward dedicated to the goddess Piety. For it is most commonly seen, that the woman is more full of compassion and piety than the man, which Aristotle gives as Arist. l. de animal. Eccles. 26; proper to the Female Sex. Wherefore it is I think Solomon saith, where there is not a woman, the sick languisheth; either because by serving & assisting she is of wonderful dexterity towards the sick, and also full of cheerfulness, or else because woman's milk is a remedy to the sick, and weak, and to them that are next neighbours to death, by which they are restored to life. Hence physicians report, that the heat of their paps applied to breasts of old men, stricken with extreme age, exciteth, increaseth, and confirmeth vital heat in them. Which thing David was not ignorant of, who chose Abishag the Shunamite maid, in his old age to cherish him by her embracements. Moreover woman is more apt than man, for that mysterious office of Generation, for that she is ripe at 10. years and under, but he not many years after. And besides, it is very well known that the woman alone of all fruitful creatures, after she is with child, and beginneth to bear in her womb; also not long after she is delivered, inclineth to the foresaid act again, whose vessel is so affected to human conception, that it is said sometimes without lying with a man, she hath conceived. So Averrois 2. Collig. that Naturalist hath delivered in those his famous Monuments of learning, concerning a woman which conceived of seed that was spent in a Bath. To this may be added, another wonder of Nature, that a woman if being with child, she have longed, as we say, without hurt hath fed on raw flesh, raw fish, often times upon coals, loam, stones; also hath concocted metals, poisons, and many things of this sort, and converted them into wholesome nutriment: how great miracles, besides these mentioned, Nature herself desireth to produce in women; no man will wonder that hath read through the Volumes of Philosophers and physicians. I will lay down one notable example from them, which is ready and at hand. And that is, that the menstruous blood of women, besides from quartan Agues, freeth them from Hydrophobia, being a disease when one is extremely afraid of water, from the Falling sickness, the leprosy, Bruises, Melancholy, and madness, and other most pernicious Maladies of that kind▪ and many other things no less, if not more wonderful it effecteth, as that it quencheth great flames of fire, allayeth tempests, saveth from danger of drowning, driveth away whatever is noxious, counter-works witchcrafts, and putteth to flight evil spirits. Many more things they say, which is not my mind at present to urge. Yet this I will add to the rest, as a vantage, that there is in women, according to the traditions of Philosophers and physicians, which are proved by experiences, a divine gift, by which they by their own proper helps and benefits are able to heal themselves in every kind of disease, without the assistance of any outward means. But that which goeth beyond all Miracles, being itself the greatest Miracle is, viz. that Woman alone without man is able to produce human nature, which in no wise is given to man; which things even by the Turks and Mahometans is confessed; with whom, many are believed to have conceived without mansseed, whom they call in their tongue Nefesol●i. And Isles are spoken of, where women conceive by the blast of wind; which thing notwithstanding we will not grant to be true, because the Virgin Mary alone (I say) she alone without man conceived Christ, and brought forth a son of her own proper substance, and natural fruitfulness: the most blessed Virgin Mary is the true Mother of Christ, and he true Christ, and the natural son of the Virgin Mary: I say natural, because a man; and again, the natural son of a Virgin, in regard the Virgin Mary was not obnoxious to corrupt nature, wherefore she neither brought forth with any pain, neither was she under the power of man; Such was her fruitfulness by the overshadowing of the Holy Spirit, that she did not need the Orig. in primo cont. Faust. help of man. Amongst brute creatures, it is manifest that some Females have conceived without Males: as the Females of Vultures, which is storied by Origen, in his first against Faustus: also certain Mares to have conceived by the West wind blowing, Antiquity hath found, concerning which these Virg. 3. Georg. Pin. ●2. things are sung, All with face turned 'gainst the West wind do stand And take in air, on rocks so high from Land, And often times without conjunction sprung, And with cool winds they were begot with young. Now what shall I say concerning speech, a divine gift, by which one thing we chiefly excel beasts, which Trismegistus Mercurius esteemed of the same price he esteemed immortality, and Hesiod names it the best treasure of man: Now is not woman more eloquent of speech than Man, more terse, and fluent? do not we (all of us) learn first to speak either from Mothers or Nurses? truly Nature itself, the wise disposer of all matters, in this hath wisely provided for women, that scarce at any time you shall find a woman dumb; It is a glorious thing then to excel men, in that by which men chiefly excel other living creatures. But from profane, let us return to sacred writ as by re-enterance, and let us begin the matter from the very fountains of Religion. We know in the first place without doubt, that God blessed the Man for the woman's sake; which benediction for as much as Man was unworthy, he deserved not to have, before the woman was created. To which is consonant that Pro. 18. Eccle. 26. Proverb of Solomon; Who findeth a good Woman, findeth a good thing, and obtaineth a blessing from the Lord; And that of Ecclesiasticus, The Husband of a good Woman is blessed, and the number of their years are doubled; and no other man is able in dignity to be compared to him, which is worthy to have a good woman. For as Ecclesiasticus saith, A good Woman is a grace above every grace. Therefore Solomon in his Proverbs calleth Prov. 12. 1 Cor. 11. her the crown of a Man, and Paul, the glory of a Man; but glory is defined, the consummation, and perfection of a thing resting and delighting in its own end, which is so complete in itself, as that nothing can be added to make its perfection greater: August. The woman therefore is the Consummation, Perfection, Felicity, Benediction, and Glory of the Man: And as Augustine saith, the first society of mankind in this mortality: therefore there is a necessity, every man should love her, and who doth not, he is estranged from all virtues and graces; nay, I will say more, even from humanity. Hitherto might be referred those cabalistical mysteries, how Abraham was Gen. 18. 28. blessed of God by reason of a woman, Sarah; the letter H being taken away from the name of the woman, and added Gen. 17. to the name of the man, and he was after called Abraham. How Jacob had his blessing by a woman also, to wit his mother, who got it for him: There are many things in holy Writ of this kind, but not to be explained in this place: blessing therefore Gen. 2. is given for the woman's sake, but the law for the man; the law I say, of anger, and malediction; the man was forbid to Gen. 17. eat of the fruit of the tree, the woman not so, who neither as yet was created, when the command was given to the man: for woman God willed to be free from the beginning; the man therefore sinned by eating, not the woman; the man brought death, not the woman; and we all have sinned in Adam, not in Eve; we have drawn original sin, not from Gen. 3. the Mother the Female, but from the Father, the Male; therefore the old law hath circumcised every Male, and the Females abide uncircumcised, ordaining original sin to be punished in that sex only which transgressed; neither did God accuse Eve because she had eaten, but because she had given occasion of evil to the man, and that unwittingly, by reason she was tempted of the devil: The man knowingly sinned, the woman ignorantly, and deceived hath erred; for she was tempted of the first devil, who knew the woman to be the most excellent of all the creatures. And as Bernard saith, the devil seeing her beauty to be admired, knowing her to be such a one as he had known before, whilst he stood, which above all Bernard. angels had the fruition of God, he cast envy against the woman alone, for her excellency: Wherefore Christ was borne most humble into the world, that he might by his humility Gen. 3. expiate the pride of the sin of our first parents; he took the man's Sex as being more humble, he took not the woman's Sex being more sublime and noble. Moreover, because we were condemned for the sin of the man, not for the sin of the woman, God willed, that by which Sex the sin came, in the same the expiation of sin should be made, and the Sex which through ignorance was deceived, by the same punishment should be made: Therefore it was said to the Serpent, because the woman, or which is truer read, because the seed of the woman shall bruise his head; not the man, neither the seed of the man. And hence it is that the order of priesthood is committed by the Church, rather to the man, then to the woman, because every Priest representeth Christ; but Christ, the first man, being a sinner, to wit Adam, from this the Canon is understood which beginneth thus, This Image: that woman is not made to the Image of God, to wit, the corporeal image of Christ; for God willeth (I say) Christ to be the son not of the man, but of the woman; whom he honoured so far, that he would put on the flesh of woman alone, for in regard of the woman alone, Christ is called the son of man, not in regard of the man. This is the great Miracle which the Prophet was very much amazed at, because a woman compasseth a man; to wit, when the whole Sex of man is comprehended in a Virgin, and she beareth Christ in her body. Also Christ rising from the dead appeared to women first, and not unto men; neither is it unknown that after the death of Christ, men departed from the faith, but women (it is manifest) never fell away from the faith, and Christian Religion. Furthermore, no persecutions for the faith at any time, no heresy, no error hath ever risen from women: but otherwise it is concerning men, Christ is betrayed, sold, bought, accused, condemned, suffered, was crucified; at length put to death, and all by men. Yea, he was denied of Peter, forsaken of the rest of the Disciples, accompanied of women alone to the cross, and to the sepulchre. And the wife of Pilate a heathen did more endeavour to save Christ, than any of those men, which had believed. To this may be added, that almost all the whole school of Divines affirm, that then the Church abided not, except in one woman alone, to wit, the Virgin Mary, and for that thing deservedly the Female Sex is called religious, and holy. Now if any should say with Aristotle, that the Males are more strong, more wise, and more noble amongst living creatures, the excellent Doctor Paul answers this saying; God hath chosen the foolish things of the world to confound the wise, and the weak things of this world God hath chosen, to confound the strong, and the ignoble, and contemptible God hath chosen, and those things which are not, that he might destroy those things that are. For who amongst men, in all gifts of Nature was more eminent than Adam? but a woman humbled him: Who stronger than Samson? but a woman over-came his strength: Who chaster than Lot? yet a woman provoked him to incest: Who more religious than David? but a woman perverted his holiness: Who wiser than Solomon? but a woman deceived Job. him: Who patienter then Job? whom the devil stripped of all his goods, killed his Daughters and his sons, filled him with Ulcers all over his body; notwithstanding he was not able to provoke him from his ancient sincerity; but the woman (being in this superior, and of more power than the devil himself) provoked him to curse. Yea, if it were lawful to call Christ himself into these comparisons, than whom nothing is more powerful, nothing more wise, since he is the eternal wisdom and power of God; did not he suffer himself to be overcome by the Woman of Canaan? he saying, Mat. 15. John 18 It is not good to take the children's bread and cast it to dogs. She again answered, Yea Lord, but the dogs eat the crumbs that fall from their Master's table, and now, with reverence be it spoken, as it were overcome by this Argument, he blessed her, saying, Be it done unto thee as thou wilt. Who more ferventer in the faith Mat. 20. Mat. 14. Luk. 22. than Peter, the chief of the Apostles? a woman seduced him, not the least Pastor of the Church, to deny Christ. Let the Canonists say what they will, that their Church cannot err, but hath not the woman Pope, her name Joan, deluded it with an Plat. de Joan. 8. egregious imposture? but who ever shall say these things, more bend themselves to the reproach of women, then to add to their praises: To whom women in this manner shall answer, If there be a necessity that one of us make a loss of some good or life, I had rather destroy thee, then be destroyed myself; and that by the example of Innocent the third, who in his own Epistle decretal to a certain Cardinal, whom he sent legate for the Roman See, who left this in writing, If it cannot be avoided, but that I, or thou must be confounded, I will choose rather to confound thee. Furthermore, the civil laws take that care of, and provide for women so, that they shall be sure to have their right, although it cannot be without damage and injury to men. And in holy Writ, is not even the wickedness of women commended and extolled oftentimes more, than men doing well? Gen. 31▪ Gen▪ 27. Is not Rachel praised, which deluded her Father with a neat invention, when he sought his idols? Is not Rebecca praised, because she got Jacob the blessing of his Father by deceit, and afterwards warns him to fly his brother's wrath? And Rhaab the Harlot did deceive those that sought the Spies Josh. 2. of Joshua, and it was accounted to her for righteousness. Jael went out to meet Sisera, and said to him, enter in O my Lord; and she gave to him, requiring water, a bottle of milk to drink, and covered him lying down: and Sisera sleeping, she entered in unto him, and drove a nail into his head, and slew him, who had trusted himself with her for safety: and for this Judith 11▪ notorious betraying, she was blessed among women, in her tabernacle. Read the History of Judith, and note her words to Holofernes, she saith, Take the words of thy handmaid, because, if thou wilt follow them, the Lord will keep thee safe, saying, I will tell to thee all things, so that I may lead thee thorough the midst of Jerusalem: and thou shalt lead the people of Israel as sheep without a shepherd, and not one dog shall bark against thee, because these things are spoken to me by the providence of God. And Holofernes, lulled a sleep with her flatteries, she struck into the neck, and cut off his head: I pray you what more wicked counsel, what crueler treacheries, what more capital treasons can be invented? And yet this woman therefore, was praised and magnified: so than the wickedness of woman is higher reputed than man's well doing. Did not Cain do well in offering the first of the fruits of the earth for a sacrifice? and yet for that very thing he was rejected of God: And did not Esau do well, while in a pious obedience he hunted after Venison for his decrepit father? and in the mean time he was defrauded of the blessing, and hated of God: Uzzah for his zeal to Religion, holding up the ark sliding, and almost fallen down, was struck down with sudden death. King Saul for sparing the fat beasts of the Amalakites, although for a sacrifice to the Lord, was deprived of his kingdom, and delivered up to an evil spirit. The daughters of Lot were excused from the incest with their father, but their drunken father was not excused, and his posterity was cast out from the Church of God. Incestuous Tamar was defended, and called more just than the patriarch Judah, and notwithstanding that fraudulent Incest was thought worthy to propagate that line, of which our Saviour should afterwards be borne. Go now ye stout and valiant men, go ye great scholars, that have Pallas and the Muses most propitious to you, go I say, & by as many examples (which all your Poetical helps are too few for) prove the contrary opinion, namely, that the wickedness of a man is better than a woman's well doing. Sure I am you cannot be able to defend that, except you run to blind Allegories, where also the authority of woman shall be equal at least with that of man. But let us return, even this may be a most evident Argument to all, of the excellence of so happy a Sex, because the purest of them, the most blessed Virgin Mary, was conceived (as some divines affirm) without original sin. This is a strong Argument of Aristotle; the best of which kind is more noble than the best of the other kind, that kind is more noble than the other: In the Female kind the best is the Virgin Mary, in the Male kind there hath not risen a greater than John Baptist, but how much the blessed Virgin, which is exalted above all the companies of Angels excelleth John Baptist, no sound Christian can be ignorant of. In like manner, on the contrary, we may argue, the worst of which kind, is worse than the worst of the other, that kind is inferior Mat. 14. to the other: But we read of some men worse than the worst of women. We will not here dispute whither he might be Judas, that betrayed Christ, concerning whom Christ saith, It had been better for that man he had not been borne; or Antichrist, in whom the whole power of Satan dwelleth. Furthermore, the Scriptures declare many men to be condemned to eternal torments, when no woman at any time condemned may be read of: to this may be added in way of testimony a prerogative of brutish nature, because the Eagle which is Queen of all Birds, always of the Female, never of the Male is found: & it is said, that there is but one only phoenix, and that a Female, which is in Egypt. But on the contrary, of the Serpent, which hath its name from King, I mean the basilisk, the most poisonous of all venomous creatures, there is none except a Male, which is impossible to be gendered a Female. Furthermore, the excellency, virtue, and innocency of this Sex, even by these Arguments abundantly sufficient may be showed, because the rising of all evils is of man, none of the woman, because the first formed Adam, he durst transgress the Law of the Lord, he hath locked the gates of Heaven, and hath rendered us all liable to sin and death, for we Gen. 4. all have sinned and died in Adam, not in Eve: In like manner, the first begotten of him hath unlocked the gates of Hell, he was the first Envyer, the first manslayer, the first Parricide, the first despairing of the mercy of God; the first that had two Wives, Lamech; the first drunkard, Noah; the first discoverer of the nakedness of his father, the son of Noah, Ham; the first Tyrant and Idolater, Nimrod. Man first committed Gen. 9 Ibid. Gen. 10. Gen. 3●. Exod. 1. Gen. 18. adultery, man was first incestuous, man's first made covenants with devils, and found out profane arts; the sons of Jacob first sold their brethren, Pharaoh the Egyptian first killed children; men first lascivious against nature, Sodom and Gomorrah, in times past famous Cities, being witnesses, which for the wickedness of men perished. We read of some men having two Wives for their goatish pleasure; some more, such were Lamech, Abraham, Jacob, Esau, Joseph, Moses, Samson, Helcana, Saul, David, Solomon, Assur, Roboham, Abia, Caleph, Ahasuerus, and innumerable others, which had each of them many Wives and Concubines; neither content with the use of them to fill their lusts, they have mingled themselves with their handmaidens also. But on the contrary, we find that no woman, except only Bathsheba, but hath been contented with one man alone, neither shalt thou find any that had two husbands, if they had offspring of the first; for women are much more continent, by reason of their shamefacedness and modesty, than men; who, because they have known themselves unfruitful (we read) that they have abstained from lying with men, and to have brought into Gen. 16. & 19 their husband's strange women, as Sarab, Rachel, Lea, and many others unfruitful, which have brought in their handmaids to raise up posterity to their husbands. But what man I pray you, how old soever, cold, barren, and unfit for women, is of such goodness towards his wife, or at any time of that charity, that they will appoint some in their places which might bedew the fertile womb of the Wife with fruitful seed? although we read that Lycurgus and Solon established Lycurgus▪ Solon. laws of this sort in times past, as if any old man, and unfit for marriage, or less active, then is required for the service of Venus, had married a Maid, that it might be lawful to the wife to choose one of the young men, approved for his strength and activity, with whom she might sweetly sport and dally, provided always, that the issue might be her Husbands; neither was it lawful for any to account such issue adulterous or misbegotten; we read of them not kept, not so much by the rigidness of men, as by the continency of women refusing them. There are innumerable most famous women, who in modesty & conjugal love have excelled all men, such as Abigal the wife of Nabal, Artemisia of Mausolus, Argia the wife of Polynices the Theban, Julia of Pompeius', Portia of Cato, Cornelia of Gracchus, Messalina of Sulpitius, Alceste of Admetus, Hypsicratea of Mithridates the Pontic King, Dido the builder of Carthage, the Roman Lucretia, and Sulpitia of Lentulus: there are infinite others, whose immovable Virginity, and chastity could not be changed by death, examples of which offer themselves, Atlanta Calidonia, Camilla Volsca, Iphigenia a Greek, Cassandra and Crise; to these may be added the Lacedaemonian, Spartan, Milesian, and Theban Virgins, and innumerable others, which the histories of Hebrews, greeks, and Barbarians number to us, who made Virginity of more account than kingdoms, yea, then life itself: if now examples of piety be required, amongst others these offer themselves: Claudia a Vestal virgin towards her father, and that mean Plebeian Maid, concerning whose pious affection to her Mother, we have spoken of before: But some Zoilus will object against these, that there have been destructive marriages & which have made direful Tragedies, as those of Samson, Jason, Deiphobus, Agamemnon; which if any will see into with Lynceus eyes, he shall find that wives are falsely accused; none of which at any time have proved bad to a good Husband, for there were never ill Wives, but to ill Husbands; to whom although they should prove good, oftentimes they are corrupted with the vices of their husbands. Do not you think, if it might be lawful for women to make laws, write Histories, but that they could write Tragedies concerning the unmeasurable malice of men? amongst whom many are found Manslayers, thieves, Ravishers, Forgers, Incendiaries, Josh. 7. 2 King 19 ● Chron. 4. traitors, which in the time of Joshua and David the King did rob in so great multitudes, that they did appoint Princes of their companies: yea, also in these days, there is an infinite number of them. Hence all Prisons are filled with men, on every hand all places are burdened with the carcases of men: But on the other side women have been the inventors of all liberal Arts, of every Grace, and virtue, which the feminine names of Arts and virtues clearly manifest. To which I will add that notable thing, that the orb of the earth is named from the names of women, to wit, from Asia the Nymph, from Europa, the daughter of Agenor, from Lybia the daughter of Epaphus, which is also called Africa. To conclude, if a survey be made through the singular kinds of virtues, women everywhere obtain the principal place: It was a woman, the Virgin Mary herself, which first vowed virginity Lactant. l. Instit. Eus. de praep. Evangel. Aug▪ de civit. Dei Exod. 15. to God: women Prophetesses were always inspired with diviner gifts than men, which is noted concerning the sibyls, as Lactantius Eusebius, and Augustine testify. So Mary the sister of Moses was a prophetess, and, Jeremiah being in prison, the wife of his Uncle, by name Olda, was raised up to be a prophetess to the perishing people of Israel, greater than all the Prophets they then had. Let us search the holy Scriptures, and we shall see the constancy of women in faith and holy duties, commended far above men, as Judith, Ruth, Hester, which are mentioned with so 2 Chro. 22. 2 Chro▪ 34. much glory, that they give names to books in holy Scripture. Abraham himself, who for his eminency of faith, the Scripture hath called just, because he believed God, notwithstanding he must submit to his wife Sarah, and by the voice of God is commanded, All things whatsoever Sarah saith, hear her voice. So Rebecca firmly believing, proceedeth to ask of God, and for an answer, she heareth a miracle, Two Nations are in thy womb, and two people shall be divided from thy belly. And the widow of Sarepta believed Eliah, although he did tell her a difficult thing. So Zacharias, reproved of the angel for incredulity, was dumb, and Elizabeth his wife prophesied in voice and womb, and is commended, because she believed faithfully, who afterwards commendeth the blessed Virgin, saying, Blessed art thou which believest what things are said to thee of the Lord. So Anna the prophetess did confess God after the revelation of Simeon, and did speak concerning him to all willing to hear, who did expect the redemption of Israel▪ and Philip had four Daughters, Virgin Prophetesses. What shall I say concerning that woman of Samaria, with whom Christ did speak at the Well, and filled with faith of her believing, he refused the food offered him by the Apostles. See the faith of the Mat. 27. ct 28. Mat▪ 15. & 16. Luk. 23. & 25. woman of Canaan, and of the woman, which had the issue of blood: is not the faith and confession of Martha, like the confession of Peter? Yea▪ how much constancy of faith was in Mary Magdalen is noted to us out of the Gospels; for she, while the High Priests and Jews crucify, weepeth at the cross, carrieth ointments, seeketh in the Tomb, asketh the gardener, re-acknowledgeth God, goeth to the Apostles, and tells that he is risen, they doubt, she believeth. What Act. 18. again shall I say of Priscilla? a most holy woman, who instructed Apollo's, an apostolical man, most learned in the Law, the Bishop of the Corinthians: neither was it an unseemly thing for an Apostle to learn of a woman, which could teach in the Church. Add moreover, those which have testified the constancy of their faith by patience in martyrdom, by contempt of death, whose number is no less than men's. Neither is to be past by with silence, that wonderful mother, and 2 Mac. 7. worthy of the memory of all good men, who seeing her seven sons perishing by cruel martyrdom▪ was not only of good courage, but also strongly did exhort to put them to death: & she herself, trusting in the Lord in all conditions, after her sons, was also put to death, for the Laws and Liberties of her Country. Did not Theodelina, the daughter of the K. of the Bavarians convert the Lombards to the faith of Christ? Greisilla the sister of Henry the first, Emperor, the Hungarians? & Clotildis the daughter of the K. of the Burgundians, the Franks? & a certain Apostlesse a woman of a low rank, the Iberians? and each of them, innumerable other people besides won over to Christian Religion? Finally, This most Religious Sex alone, or at least chiefly is it, in which the Catholic faith, and the continued works of godliness shine bright continually to this day; but least any should doubt that women are not able to do all those things appertaining to men; let us run over the matter by examples, and we shall find, there is no famous action in any kind of virtues performed by men, which may not as excellently be done by women: Melissa Cybeles in times past were famous for the Priesthood; from whose name other goddesses Priests afterward were called Melissa: Hypecaustria was the Priest of Minerva, Mera of Venus, Iphigenia of Diana and women were the Priests of Bacchus, famous by many names, as Thyades, maenads, Bacchaes, Eliades, Mimalonides, Aedonides, Euhyades, Bassarides, Triaterides; with the Jews, Mary the sister of Moses together with Aaron did enter the Sanctuary, and was accounted as a Priest. In our Religion, although the office of priesthood be forbidden women, we know notwithstanding, that Histories declare, that women sometimes concealing their Sex have ascended to the top of the High priest's office. So many there have been most holy Abbesses and Nuns, whom antiquity was not ashamed to call Priests. Famous in prophecy with Nations of all Religions, Cassandra, Sybillae, Mary the sister to Moses, Deborah, Holda, Anna, Elizabeth, the four daughters of Philip, and many other holy women of later days, as Brigida, Hildegardis have been Furthermore in magic, whether by the familiarity and acquaintance of good or evil spirits I dispute not, Circe's before the rest, and Medea did far more wonderful things, than even Zoroaster himself, although the Inventor of this Art, as he is believed by many. Again, In Philosophy there is famous Theano the wife of Pythagoras, and his daughter Dama, famous for expounding the dark sentences of her father: also Aspasia, and Diotima the scholars of Socrates, and Mantinaea, and Philesia Axiochia, both the scholars of Plato. To conclude, Plotinus extolleth Gemina, and he praiseth Amphiclea, and Lactantius Themistis: The Roman Church rejoiceth in her Katherine, which maid alone, did far excel all the learning of wise men in that age, Neither may we forget in this place Zenobia, the Queen, and scholar of Longinus the Philosopher, who for her abundant and excellent skill of letters, obtained the name of Ephinissa, whose holy works, Nicomachus hath turned into the Greek tongue. Let us proceed to Oratory and Poetry: behold Armesia, by surname Androgenea, Hortensia, Lucrea, Valeria, Capiola, Sapph, Corinna, Cornificia Romana, and Erimna Telia, or Telbia, which were named Epigrammatists, & in Sallust Sempronia, and Calphurnia among the Lawyers; yea, except it had been forbidden women to learn letters in these days, even now, as yet might be had women of most famous learning, more excellent in wit then men. But wherefore do I speak concerning this? because women (by nature itself alone) without doubt seem to excel Artificers in all Disciplines: do not Grammarians boast themselves to be Masters of Well-speaking? and do we not learn that better from Nurses, and Mothers, than from Grammarians? hath not Mother Cornelia framed the most eloquent tongue of the Gracchis, and the mother of Istrinus, taught Sylem the son of Aripithus the King of Scythia the Greek tongue? did not always children (born in Colonies brought in with strange Nations) hold the speech of their mothers? Not for any other cause, Plato and Quintilian carefully gave Order concerning choosing a fit Nurse for children, that their speech might be rightly and discreetly formed by the tongue of the child. And are not also Poets in their Trifles and Fables, and Logicians in their notional contentions overcome by women? There is not an Orator so good, or so happy, but the persuasion of a light Huswife will overcome him. What Arithmetician by casting up falsely can deceive a woman of her due benevolence? What Musician can equal a woman by singing and pleasantness of voice? Philosophers, Mathematicians, Astrologers, are they not in their Divinations, and Prognostications oftentimes inferior to plain Country women? and often an old woman excels a physician. Socrates himself the wisest of all men (if credit may be given to the testimony of Pythius) and mature in judgement, yet disdained not to learn something of the Lady Aspasia: So neither was Apollo's the divine, ashamed to be instructed by Priscilla. Now if Prudence be required, Opis, related amongst the goddesses, Plotina the wife of Trajanus, Amalasuntha the Queen of the Ostrogoths, Aemilia the wife of Scipio, are examples: to whom may be added, Deborah a most Prudent woman, the wife of Labidoth, Judg. 4. who alone, as may be read in the book of Judges, some time judged over the people of Israel; and the children of Israel went up to her for every Judgement: who also was chosen captain of the Host of Israel (when Barach did refuse to fight) and won the Field, her Enemies being slain and put to flight. Furthermore, It is read in the History of the Kings, that Attalia the Queen Reigned and Judged seven years in Jerusalem; and Semiramis after the death of Ninus the King, judged the People Forty years, and all the Candaces, Queens of Aethiopia, Reigned being most wise, and potent; concerning whom mention is made in the Acts of the Apostles. 1 King. 10. 2 Chron. 9 Josephus that faithful Writer of Antiquities, telleth wonderful things of them: add hereunto Nicaula, the Queen of Sheba, who coming from the uttermost ends of the Earth to hear the wisdom of Solomon, by the testimony of the Lord, condemned all the men of Jerusalem. And also there was one Technites a most wise woman, which staggered K. David with an Interrogation, taught him by a riddle, & appeased him by an Example of God. Neither here again is to be passed by in silence Abigal and Bathsheba, the one of which freed her 2 King. 14. 1 King. 25. 1 Chron. 1. Husband from the anger of David; The other, the Mother of Solomon, prudently obtained the Kingdom for her Son. Furthermore, in the invention of matters, Isis, Minerva, Nycostrata are examples. And in modelling Governments, and Cities, Semiramis holding the Monarchy of the whole World, Dido, and the Amazons. In Wars, Thomiris Queen of the Massagetans, which conquered Cyrus the Monarch of the Persians. Also Camilla of the Nation of the Volscians, Valisca of Bohemia, both mighty Queens; and Pande of the Indians, the Amazons, Candaces, Lemnenses, and the Phocians, Chians, and Persian woman. We read of many other most famous women, which restored safety to their Nation, in the highest despair thereof, amongst whom is Judith, whom Jeremy extolleth in these words, saying, Hieron in prolog. sup. Judith. Receive ye Judith the widow, an example of chastity, with triumph, perpetuate her never-dying memory with praises; he giveth her out not only to be imitated by women, but by men, because being an example & rewarder of chastity, such were her virtues, that she overcame the invincible, and excelled the most excellent. We read also that a certain wise woman called to Joab▪ and gave into his hands the head of Siba the enemy of David, that he might save the City Abela, which was the Mother of Cities in Israel. And that a certain woman cast a piece of millstone, and dashed out the brains of Abimelech, Judg. 9 being the rod of divine vengeance upon him, because he had done evil before the Lord, against his own Father, his seventy brethren Hest. 7. 8, 9 being slain by him upon one stone. So Hester the wife of King Ahasuerus not only freed her People from a certain death, but also enriched them with great Honour. When the Roman City was besieged by the Volscians, Cneus Martius Coriolanus, being captain, and the men were not able to defend it by their arms, Veturia a woman of noble birth, and the Mother of Coriolanus saved it by the chiding of her son. Artemisia defeated the Rhodians of their Army rising up against her, brought the Isle into subjection, and erected a Statue in the City of Rhodes for a Monument of her noble acts. Who can sufficiently praise that most noble maid, although of mean descent, who in the year of Christians One thousand four hundred twenty eight, the Kingdom of France being possessed by the English, taking arms like an Amazon, led the Army so stoutly, and fought so happily, that she did restore the lost Kingdom to the King of France, the English being overcome by many battles; to whose perpetual memory a Statue is erected at the town Genabum, which is now called Orleans, on the Bridge which is over the river Ligur. I could reckon up besides these, others innumerable most excellent women of the Greeks, Latins, Barbarians, as well from old as modern Histories. But I will study brevity, lest the work should swell too big. For Plutarch, Valerius Bocatius, and many others have writ concerning them. Hence it is that I have not spoken so many things of the praises of women, as I have kept silent; Because I am not so ambitious, that I should presume that I am able to comprehend the infinite Excellencies and virtues of women in so small a speech. Who can be sufficient to enumerate the infinite praises of women, on whom all our being, and the whole conservation of mankind (which otherwise in short time would perish) and every Family and commonwealth dependeth? Which thing Rome's Builder understood very well; who, whilst he wanted women, doubted not to ravish the daughters of the Sabines, and in defence of the Rape, made War with their Fathers, for he knew that an Empire of men alone would be but of a short age. At length the Capitol being taken by the Sabines, when they had fought most bloodily together in the midst of the marketplace, at the running in of women between the two Armies, the War ceased, and at length a Peace, and League was made, and they entered into a perpetual Friendship; wherefore Romulus put the names of them upon the family of the Curii, and by consent of the Romans, it was set down in public Records, that women should neither grind, nor play the Cook: That women should be forbid to receive any thing from the Husband by gift, and the Husband to receive any thing, by gift from the Wife, that they might know, that all good things were common. Hence arose the custom, that in their marriages, the wife should be brought in saying ubi tu, ego; denoting, where thou art Master, I am Mistress; where thou art Lord, I am Lady. Afterwards when the Bands of the Volscians pitched their Camp within five miles of the City, when, their Kings being expelled, (Coriolanus Martius was Captain) they were turned back by women: In honour of which exploit, a famous Temple was dedicated to womens' Fortune: Yea, notable ensigns of great honour and dignity were given to them by Decree of the Senate. So it comes about, that they take the upperhand in the way, and men rise up and give them place. Furthermore, Purple garments with gold Lace, Ornaments of Gems, earrings, Golden-Chains are allowed them, for it was provided by the laws of following Emperors, as often times as there were Statutes made which prohibited certain Garments and Ornaments, that womens' Garments should not be comprehended under them; they were also rewarded with successions of inheritances and possessions: and it was permitted by the laws, to celebrate with public praises the funerals of Women, as the funerals of famous Men: in regard, that when the present was to be sent to Delphian Apollo, by the desire of Camillus, and so much gold could not be had, the women brought the Ornaments of their bodies of their own accord towards it. Furthermore, In that War with Cyrus, carried on against Astyages, the Army of the Persians being turned to flight, it was by the reprehension of women made ashamed, and brought again into a good posture of defence, and gave to their enemies a notable overthrow; for which deed it was determined by the laws of Cyrus, that the Kings of Persia, as they enter the City, should give to each woman some sums of gold; which Macedo twice entering the City, twice paid. Moreover he commanded the gift should be doubled to women with child; So women were presented with every kind of honour by the ancient Kings of the Persians and Romans, from the cradles (as I may say) of the Roman City and Empire, yea, and not less honoured by the Emperors themselves. Hence, Justinianus the Emperor did think fit, that the advice and counsel of his Wife should be taken in making Laws. And elsewhere the Law saith, because the Wife shineth in the honour of the Husband, that he might take notice of her splendour, as in how much the Husband is exalted, so much is the Wife: So the Wife of an Emperor, is called an Empress; and the Wife of a King, a Queen; and the Wife of a Prince, a Princess, and illustrious howsoever she was borne: And Vlpianus saith, a Prince or Emperor is freed from and above laws; but Augusta, which is the Wife of an Emperor, although she be not free from the laws by herself, notwithstanding the Prince, or Emperor brings the same privileges to her, as he hath himself. Hence it is that famous women are permitted to judge, and to arbitrate, and that they might be capable to investe into fee-farm Land, and of being invested, and to determine what right vassals have: And it appertaineth to the same thing, that women may have particular Servants, as the man hath, and the woman is able to judge amongst strangers; she is also of power to put a name upon a family, so that Sons might be denominated from their Mother, not from their Father; they have also great privileges concerning Dowries, here and there expressed in divers parts of the body of the laws, where also provision was made, that women of honest life, and fame, ought not to be imprisoned for civil debts yea, that Judge was punished with death, which should put her in prison. But if she were suspected of a fault, she was thrust into a Monastery, or was delivered to the custody of women to be secured, because by the testimony of the Law the woman is in better condition than the man: as also in the same kind of offence, the man offendeth more than the woman. Hence the man taken in Adultery is punished with death, but the woman adulteress she is but commanded into a Monastery. Many privileges Azo gathereth in his summary upon the titles of the Velleian council, and Speculator upon the Renunciations; yea, those ancient lawgivers, grave men, by their wisdom, as I may say, Artificers of Commonwealths, in knowledge most eminent, Lycurgus, and Plato (I say) when as they knew out of the Secrets of Philosophy, that women neither by excellency of mind, nor by strength of body, nor dignity of nature, were inferior to men, but equal to them in all things; they appointed women to be exercised with men in wrestlings, and Tournaments; also in all things that appertain to Warlike Discipline, in the Bow, in the Sling, in the casting of Darts, in shooting, in scirmishing in Armour both by Horse and foot, in pitching of Camps, and ordering of Armies, in leading of Hosts, and (as I may speak briefly) they gave all those things to women, which now are the exercises of men. Let us read Writers of antiquities worthy of belief, we shall find in Getulia, Bactris, Galletia, that the manner hath been for the men to be given to effeminateness, and luxury, but the women, to Till Ground, Build, Trade, Ride, War, as men with us do now. With the Cantabrians, men did give portions to women, Brothers were given in marriage by Sisters, and the Daughters were appointed heirs. With the Scythians, Thracians and Gauls Offices were common both to women and to men: And in counsels, either for War or Peace, women were adhered to in judgement as soon, or before men; which the league of the Celtans with Hannibal doth demonstrate in these words, If any one of the Celtans complaineth that he is injured by any of the Carthaginians, let the Magistrate or the Rulers of the Carthaginians, which are in Spain, be Judges of the matter: If any one of the Carthaginians hath suffered any unjust thing from any of the Celtans, let the women of the Celtans be judges concerning that matter. But you will say, that liberty and privilege which was given to Women, is restrained by the laws of men (whose tyranny usurps against God and nature's laws) abolished by use and custom, and extinguished by the manner of their education; for a woman by and by as soon as she is borne, and from the first beginning of her years is detained in sloth at home, and as uncapable of another Province, she is permitted to think of nothing besides her Needle or the like; when afterwards she reacheth to ripeness of age, she is delivered up to the jealous rule of her husband, or else shut up in the perpetual Bridewell of Nuns; also public Offices are forbidden them by laws, it is not permitted that any one plead in judgement, be she never so wise. Furthermore, They are not to meddle in jurisdictions, arbitrements, adoptions, intercessions, procurations, Guardianships, in causes Testamentary or criminal. Also it is not lawful for them to preach the word of God: which is against express Scripture▪ in which the holy spirit promiseth to women by the Prophet Joel saying, And your daughters shall prophesy; even as in the time of the Apostles, they did publicly teach, as it is noted by Anna the wife of Simeon, and the daughters of Philip, and Priscilla the wife of Aquila: So great is the wickedness of all late lawmakers, that they have made void the commandments of God by their own traditions; because, Women, otherwise by the prerogative of Nature, and excellency in dignity most noble, they pronounce more vile by condition, and inferior to all men. By their laws, women are compelled to give place to men, as the conquered to the conquerors in war, not either by natural or divine Command or Reason; But by custom, Education, Fortune, and by a certain tyrannical humour of men enforcing. There are moreover which assume Authority to themselves over Women by virtue of Religion, and do prove their Tyranny out of holy Writ; who have that curse of Eve continually in their mouths; under the power Gen. 3. of man thou shalt be, and he shall rule over thee: That if it be Answered them, that Christ hath taken away the Curse, they will object the same thing from the words of Peter, 1 Pet. 3. Col. 3. Ephes. 5. of which thing Paul also speaks, Let Women be subject to their Husbands, let Womem be silent in the Church, But those who know the various Tropes and figures of Scripture, will easily perceive those places differ not really, and internally, but only in bark and outside; for there is that Order in the Church, that Men are preferred before Women in the Ministry; but only as the Jews before the greeks in the Promises. Rom. 2. Acts 20. Nevertheless; God is no respecter of persons; for in Christ neither Male nor Female, but a new creature is accepted. But also for the most part things are permitted to Men, by reason of their hardness of heart against Women; as in time past Bills of Divorcement were granted to the Jews, which notwithstanding abridge not the dignity of Women; for Men being deficient and weak, Women had the power of Judgement, to the reproach of Men. And the Queen of Sheba shall one day judge the men of Jerusalem. Who therefore are justified by faith, are made sons of Abraham, but sons (I say) of the Promise, are subjected to Women, and are obnoxious to that Command of God, speaking to Abraham, Gen. 21. All things that Sarah saith unto thee; hear her voice. And thus, that I may now recollect myself, very briefly I have showed the excellency of the Female sex by many Arguments, (viz.) by Name, by Order, by Place, by Matter: And what dignity the Woman hath acquired (above ●…e Man) from God. Afterwards we have demonstrated by Religion, Reason, Nature, human laws, by various Authority, Reasons and Examples. Notwithstanding, we have not said so many things, but we have left as many yet to be spoken, because not moved by ambition, or for vainglories sake I came to write, but by Duty, and Truth, that I may not seem as an envious, and detracting man to snatch away from so Noble a sex, their due and just praises, by a certain wicked silence, if I were silent. If any more curious shall find some Argument passed by, which he may think aught to be added to this work, I shall think myself not reproved of him, but helped, so far as he may render this our good work better by his wit and learning. But least the work should arise to an exceeding Volume, here let there be an end. FINIS.