THE LEARNED MAID; OR, Whether a MAID may be a Scholar?  
A LOGIC EXERCISE Written In Latin by that incomparable Virgin Anna Maria à Schurman of Vtrecht.  
With some Epistles to the famous Gassendus and others.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. 
LONDON, Printed by JOHN REDMAYNE. 1659.   


ANNA MARIA A. SCHURMAN. ANo. AETAT. LII. MDCLIX  
Cernitis hic picta nostros in imagine vultus:  
Si negat ars forma, gratia vestra dabit.    

FR. SPANHEMIUS.  
THe Low-Countries show you a Virgin, excellent, not only in the learned Languages, but almost in all kinds of Literature; whose admirable wit and mind capable of all things, you may justly call the utmost Essay of Nature in this Sex. So largely hath the Divine bounty poured forth itself upon one person. If she hath a vast understanding piercing into all things, she hath also a skilful hand marvellously obedient to that guide, executing & expressing in all materials whatsoever that commands. But these Gifts are far inferior to those which she accounteth chief; Piety without Ostentation, Modesty beyond Example, and most Exemplary Holiness of Life and Conversation. And though she most deserveth Praise, yet (which is above all Praise) She desireth nothing less, etc.  
In Epist. ad Lect.   

TO THE HONOURABLE LADY, THE LADY A. H.  
Madam,  
THis strange maid, being now the second time, dressed up in her English Habit, cometh to kiss your hand. She hopes you will admit her to your Closet, and speak a good word for her to your worthy Friends, and endear her to Them also. Her Company will be the more delightful, because her discourse is very rational, and much tending to the perfection of that Sex, whereof you, excellent Lady, by your Noble Virtues are so great an Ornament and Example.  
The Honourer of your Piety, more than of your Fortune; C. B.   

The Learned Maid. A Logical Exercise upon this Question.  
Whether a Maid may be a Scholar?  

WE hold the Affirmative, and will endeavour to make it good.  
These Praecognita we premit: First on the part of the Subject, and then of the Predicate.  
By a Maid or Woman, I understand her that is a Christian, and that not in Profession only, but really and indeed.  
By a Scholar, I mean one that is given to the study of Letters, that is, the knowledge of Tongues and Histories, all kinds of Learning, both superior entitled Faculties; and inferior, called Philosophy. We except only Scriptural Theology, properly so named, as that which without Controversy belongs to all Christians.  
When we inquire, whether she may be, we mean whether it be convenient, that is, expedient, fit, decent.  
The words being thus distinguished, the Things are to be distinguished also.  
For some Maids are ingenious, others not so: some are rich, some poor: some engaged in Domestic cares, others at liberty.  
The studies of a Scholar are either universal, when we give ourselves to all sorts of Learning: or particular, when we learn some one Language or Science, or one distinct Faculty.  
Wherefore we make use of these Limitations:  
First of the Subject; and first, that our Maid 
† Of the erudition of Maids you may read in Liv. 3. Plin. Epist. 17. l. 1. Athen. 1. Plutarch. de educ. lib. Gord. l. 16. de Negat. Fornar. ad Case  be endued at least with an indifferent good wit, and not unapt for learning.  
Secondly, that she be provided of necessaries and not oppressed with want: which exception I therefore put in, because few are so happy to have Parents to bread them up in studies, and Teachers are chargeable.  
Thirdly, that the condition of the Times, and her quality be such, that she may have spare hours from her general and special Calling, that is, from the Exercises of Piety and household Affairs. To which end will conduce, partly her immunity from cares and employments in her younger years, partly in her elder age either celibate, or the Ministry of handmaids, which are wont to free the richer sort of Matrons also from Domestic troubles.  
Fourthly, let her end be, not vain glory and ostentation, or unprofitable curiosity: but beside the general end, God's Glory and the salvation of her own soul; that both herself may be the more virtuous and the more happy, and that she may (if that chargely upon her) instruct and direct her Family, and also be useful, as much as may be to her whole Sex.  
Next, Limitations of the Predicate, Scholarship, or the study of Letters I so limit, that I clearly affirm all honest Discipline, or the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Circle and Crown of liberal Arts and Sciences (as the proper and universal Good and Ornament of Mankind) to be convenient for the Head of our Christian Maid: yet so, that according to the Dignity and Nature of every Art or Science, and according to the capacity and condition of the Maid herself, all in their order, place and time succeed each other in the learning of them, or be commodiously conjoined. But especially let regard be had unto those Arts which have nearest alliance to Theology and the Moral Virtues, and are Principally subservient to them. In which number we reckon Grammar, Logic, Rhetoric; especially Logic, fitly called The Key of all Sciences: and then, Physics, Metaphysics, History, etc. and also the knowledge of Languages, chief of the Hebrew and Greek. All which may advance to the more facile and full understanding of Holy Scripture: to say nothing now of other Books. The rest, i. e. Mathematics (to which is also referred Music) Poesy, Picture, an● the like, not illiberal Arts, may obtain the place of pretty Ornaments and ingenious Recreations.  
Lastly, those studies which pertain to the practice of the Law, Military Discipline, Oratory in the Church, Court, University, as less proper and less necessary, we do not very much urge. And yet we in no wise yield that our Maid should be excluded from the Scholastic knowledge or Theory of those; especially, not from understanding the most noble Doctrine of the Politics or Civil Government.  
And when we say a Maid may be a Scholar, it is plain we do not affirm Learning to be a property, or a thing requisite, and precisely needful to eternal salvation: no, nor as such a good thing which maketh to the very Essence of Happiness in this life: but as a mean and very useful, conferring much to the integrity and perfection thereof: and as that, which by the contemplation of excellent things will promote us to a higher degree in the Love of God, and everlasting Felicity.  
Therefore let our Thesis or Proposition be: A Maid may be a Scholar.  
For the confirmation whereof we bring these Arguments: 1. On the part of the Subject: 2. On the part of the Predicate.  

I. Argument, from the Property of the Subject.  
WHosoever is naturally endued with the Principles, or powers of the principles of all Arts and Sciences, may be a student in all Arts and Sciences:  
But Maids are naturally endued with the Principles, etc. Therefore, etc.  
The Proposition is thus proved.  
They that may have the knowledge of Conclusions deduced from Principles may be Students, etc.  
But they that are naturally endued with the Principles may have the knowledge of Conclusions deduced from those Principles. Therefore, etc.  
The Assertion may be proved both from the property of the form of this Subject, or the rational soul: and from the very acts and effects themselves. For it is manifest that Maids do actually learn any Arts and Sciences.  
Now, no Acts can be without their Principles.   

II. Argument. Again from the property of the Subject.  
Whosoever hath naturally a desire of Arts and Sciences, may study the Arts and Sciences.  
But a Maid hath naturally a desire of Arts and Sciences. Therefore, etc.  
The Reason of the Major is manifest: because Nature doth nothing in vain.  
The Minor is thus confirmed.  
That which is in the whole Species or kind, is in every Individual or particular person; in Maids also.  
But all Mankind have in them by Nature a desire of knowledge. (Aristot. Metaph. 1. 2.) Therefore, etc.   

III. Argument, from the external Property, or Adjunct.  
Whosoever is by God created with a sublime countenance, and erected toward Heaven, may (and aught) give himself to the contemplation and knowledge of sublime and heavenly things.  
But God hath created woman also with a sublime and erected countenance: Os homini sublime, etc. Therefore, etc.   

iv Argument.  
Whosoever is in most need of solid and continual employment, may conveniently give himself to learning:  
But woman is in most need of solid and continual employment: Therefore, etc.  
The Major is good, because nothing doth more exercise and intent all the nerves and powers of the mind; (and as the great Erasmus saith 
† In his Epistle to Budaeus, where he discourseth of the Institution of Sir Tho. Moor's daughters. ) nothing takes so full possession of the fair Temple of a Virgin's breast, as learning and study, whither, on all occasions she may fly for refuge.  
The Minor is proved by these two reasons.  
1. Whosoever through imbecility and inconstancy of disposition or temper, and the innumerable snares of the world, is in most danger of vanity, is in most need of solid and perpetual employment.  
But woman, through the imbecility and inconstancy, etc. Therefore, etc.  
The Major in this Syllogism is true; because contraries are best cured by contraries: and nothing doth more effectually oppose vanity, then serious and constant employment.  
The Minor. we take to be without controversy: for hardly any, though Heroical Virtue can safely pass by the Sirens of the world and of youth, unless it be busied about serious and solid things.  
2. The second reason to prove the Assumption or Minor of the iv Argument is this:  
They that abound with leisure have most need of solid and continual employment:  
But women of higher rank, most part abound with leisure. Therefore.  
The Major of this syllogism is good, because leisure (or idleness) is of itself tedious, yea, burdensome, so that Divine Nazianzen justly said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'tis the greatest pain to be out of action. And because Idleness is the Mother of wickedness: Homines nihil agendo male agere discunt. Men by doing nothing learn to do ill.   

V Argument.  
They that have the happiness of a more quiet and free course of life, may with most convenience follow their studies:  
But Maids for the most part, have the happiness of a more quiet and free course of life: Therefore.  
The reason of the Major is evident: for nothing is so great a friend to studies as Tranquillity and Liberty.  
The Minor is proved thus:  
They which for the most part have their time to bestow upon themselves, and are exempt from public cares and employments, have the happiness of a more quiet and free course of life:  
But Maids (especially during their celibate, or single life) most part have their time to bestow on themselves, etc. Therefore.   

VI Argument.  
To whom is agreeable the study of the principal Sciences, to the same is also agreeable the study of Sciences instrumental and subservient:  
But, to a Christian woman agrees the study of the Principal Sciences. Therefore:  
The Major is firm for this reason:  
To whom the end agrees, to the same is convenient also the lawful means, whereby we are most easily brought unto that end:  
But the instrumental or subservient Sciences are the lawful means, etc.  
Therefore.  
The Minor is true, because to a Christian woman agrees the study, or assiduous and serious Meditation of God's Word, the knowledge of God, and contemplation of his most beautiful works, as being of most concernment to all Christians whatsoever.   

VII. Argument  
The study of Letters is convenient for them, for whom it is more decent to find themselves both business and Recreation at home and in private, then abroad among others.  
But it is more decent for a Christian Maid to find herself both work and recreation at home then abroad: therefore etc.  
The Major is most true: because studies have this prerogative, to give us a delightful exercise, and to recreate us when we have no other company, whence in the Greek proverb, A wise man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self sufficient.  
The Minor is no less: because the Apostle requireth Women to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
† Keepers at home.  Tit. 2.5. And moreover, Experience testifies; whose tongues, Ears, eyes often travail abroad, hunting after pleasures; their faith, diligence, and modesty too, is generally called into question.   

VIII. Argument, from the Genus of the predicate, or, of Learning.  
Arts and Sciences are convenient for those, to whom all Virtue in general is convenient:  
But all Virtue in general is convenient for a Maid. Therefore:  
The Major is evident from the division of Virtue into Intellectual and Moral: under the former whereof, the Philosopher comprehendeth Arts and Sciences.  
The Minor hath no need of proof: for Virtue, as Seneca saith, chooseth her servants, neither by their State nor Sex.   

IX. Argument, from the end of Sciences.  
Whatsoever perfects and adorns the intellect of Man, that is fit and decent for a Christian woman:  
But Arts and Sciences do perfect and adorn the intellect. Therefore:  
The reason of the Major is, because all creatures tend unto their last and highest perfections as that which is most convenient for them.  
The Minor is plain, because Arts and Sciences are Habits, and by these Habits are the natural powers and faculties of the soul proved and perfected.   

X. Argument.  
The things that by their nature conduce to the greater Love of God and the exciting of his greater reverence in us, are convenient and fit for a Christian Woman:  
But Arts and Sciences by their nature conduce, etc. Therefore:  
The Verity of the Major is clearer than the Light. For the most perfect love and reverence of God becometh all mankind; so that none can here offend in the excess.  
The Minor is thus confirmed:  
That which exhibiteth and proposeth God and his works to be seen and known by us in a more eminent degree, naturally conduceth to the stirring up in us the greater love of God and reverence:  
But Arts and Sciences exhibit and propose God and his Works, etc.  
Therefore.  
The Major in this last syllogism is proved by this reason:  
Whatsoever is indeed most beautiful, most excellent and most perfect, that, the more it is known, the more it is loved, and accounted more worthy of reverence or celebration:  
But God and his Works are indeed most beautiful, etc.  
Therefore.  
The Minor likewise may be proved from the end or effects of Sciences, which do all confer somewhat to the more facile and more distinct knowledge of God and his Works.   

XI. Argument.  
That which arms us against Heresies, and detecteth their fraud, is convenient for a Christian Woman:  
But Sciences arm us, &c,  
Therefore.  
The reason of the Major is evident: because no Christians in this common danger, aught to neglect their duty.  
The Minor is proved, because sound Philosophy is as a hedge and sense (to use the words of Clemens Alexandrinus) of the Lords Vineyard, or of our Saviour's Doctrine: Or, being compared with the Gospel, it is (in Saint Basil's similitude) like the leaves which are an Ornament and Muniment to the fruit. Indeed by right reason, that corrupt and false reason, upon which heresies mainly depend, may most easily be refuted.   

XII. Argument.  
What teacheth Prudence without any detriment of Fame or Modesty, is convenient for a Christian Woman:  
But the studies of good Learning teach Prudence, etc.  
Therefore:  
The Major is confessed: for no man is ignorant, that the Honour of the Female Sex is most tender, and needeth nothing more than Prudence: and how hard a thing it is and full of hazard, to draw Prudence from use and Experience.  
The Minor is proved, because the Writings of Learned men do offer us not only excellent Precepts, but notable Examples, and do lead us as it were by the hand to Virtue,   

XIII. Argument.  
That which makes to true Magnanimity, is Convenient for a Christian Woman:  
But the study of Letters makes to true magnanimity.  
Therefore.  
I prove the Major: because, the more any one is by nature prone to the vice of pusillanimity, so much the more ●eed there is of aid from the opposite Virtue. But a Woman is by Nature prone, etc.  
Therefore:  
The Minor is proved, because Learning erecteth the Mind and puts courage into the heart, and takes off the vizor from those things which are feared by the vulgar, or impotenly affected.   

XIV. Argument.  
That which affecteth and replenisheth the Mind with honest and ingenuous delight, is convenient for a Christian Woman:  
But, Learning doth so.  
Therefore.  
The reason of the Major is, because nothing is more agreeable to humane nature, then honest and ingenuous delight, which represents in Man a certain similitude of Divine gladness. Which Aristotle also highly extolleth. seven. Eth. xiii. Pleasure is by nature a Divine thing implanted in the hearts of Men.  
The Minor is proved thus: Because there is no delight or pleasure (except that of Christians which is supernatural) either more worthy of an ingenuous soul, or greater than this, which ariseth from the study of Letters: as by examples and various reasons might easily be evinced.   

XV. Argument, from the Opposite.  
Where ignorance and want of knowledge is not convenient, there the study of knowledge is convenient:  
But ignorance and want of knowledge is not convenient for a Christian Woman.  
Therefore.  
The Minor is confirmed thus:  
That which is of itself, not only the cause of error in the understanding, but of vice in the will or action is not convenient for a Christian Woman:  
But ignorance and want of knowledge is of itself the cause of error, etc.  
Therefore.  
The Major of this syllogism is demonstrated; First, in respect of error in the understanding; Because ignorance in the understanding (which is called the Eye 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the light that is in the be darkness, how great is that darkness. Matt. vi.  of the Soul) is nothing else but blindness, and darkness which is the cause of all error. Secondly, in respect of vice in the Will or Action: because, Whatsoever makes men proud, fierce, etc. that is the cause of Vice in the will or action:  
But ignorance and want of knowledge makes men proud, etc.  
Therefore.  
The Major is evident, the Minor is proved hence; because, the less a man knows himself, the more will he please himself and contemn others: And he who knows not how much he is ignorant of, will be wise in his own conceit. And then (as to fierceness) nothing is more intractable than ignorance, as Erasmus upon much experience testifies: And that I may relate a Sentence of Divine Plato 
† vi. De Legibus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Man well bred and instructed becomes the mildest and Gentlest of Creatures, but being ill brought up is the wildest of all the beasts of the Earth. Add quod ingenuas etc. Learning mollifies and sweetens a man and takes away roughness of manners and rusticity.  
Lastly, the danger of ignorance, in respect of vice, may he shown from the nature of vice and virtue. For, whereas to every virtuous action is required such 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Exactness, that it must be conformable on every part to the Rule of right reason; to the Nature of vice even the least 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Inordination, which followeth ignorance, may be sufficient.  
Testimonies and Examples I do here omit for brevity sake.    

A REFUTATION OF THE ADVERSARIES.  

These Praecognita are to be premitted.  
FIrst, there are some of the Adversaries, who being as it were blinded by I know not what prejudices, do not limit our Subject; but think it follows from our Thesis, that there is no choice neither of Wits, nor of Conditions, to make the predicate agree unto it.  
Others there are, who seem to acknowledge no other end of studies, than either Gain or vain Glory: which is the 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  prime error, and shameful enough: as if it were supervacaneous to Philosophise 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Metaph. l. 2.  for the avoiding of ignorance.  
And some there are lasty who deny not altogether that studies are convenient for a Maid, but only an eminent degree of Knowledge. Who are perhaps vexed with Emulation, or certainly with fear, lest that should at any time come to pass.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Many Scholars excel their Masters: and that other saying of a very ancient Poet, Vos etenim juvenes animos geritis Muliebres: Illa Virago Viri.  
Those Men are spirited like Women, that Virgin like a Man.   

THE THESIS OF THE ADVERSARIES.  
A Christian Maid (or Woman) except she be perhaps divinely excited to it by some peculiar motion or instinct, may not conveniently give herself to the study of Letters.  

I. Argument. On the part of the Subject.  
Whosoever hath a weak wit may not give herself to the study of Letters:  
But Women are of weak wits.  
Therefore.  
They will prove the Major; because, to the study of Letters is required a wit firm and strong: unless we will labour in vain, or fall into the danger 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of a disease of the Intellect.  
The Minor, they think, needeth no Proof.  
We answer to the Major: that by our limitation such are exempted, which by imbecility of their wit are altogether unapt for studies; when we state it, that at least indifferent good wits are here required. Then, we say, not always heroical wits are precisely necessary to studies: for the number even of learned Men, we see, is made up in good part, of those that are of the middle sort.  
To the Minor we answer: It is not absolutely true, but comparatively only, in respect of the male Sex. For, though Women cannot be equalled for their wit with those more excellent Men, (who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eagles in the Clouds:) yet, the matter itself speaks thus much; Not a few are found of so good wit, that they may be admitted to studies, not without fruit. But On the contrary we infer  
They that are less able by dexterity of wit, may most conveniently addict themselves to studies:  
But Women are less able by dexterity of wit. Therefore.  
We prove the Major, because studies do supply us with aids and helps for our weakness:  
Therefore.   

II. Objection.  
Whose mind is not inclined to studies, they are not fit to study;  
But the minds of Women are not inclined to studies.  
They prove the Major, because nothing is to be done invitâ Mineruâ, as we say, Against the hair.  
The Minor they will prove from use and custom; because very seldom do Women apply their mind to study.  
We answer to the Major. It should be thus: Whose mind, after all means duly tried, is not inclined to studies: otherwise it is denied.  
To the Minor we say, no man can rightly judge of our Inclination to studies, before he hath encouraged us by the best reasons and means to set upon them: and withal hath given us some taste of their sweetness, although in the mean time we do not want examples to evince t●● contrary to be true.   

III. Objection.  
The studies of Learning are not convenient for those that are destitute of means necessary to their studies.  
But Women are destitute of means, etc.  
Therefore.  
The Major is without controversy.  
They endeavour to prove the Minor, because there be no Academies and Colleges, wherein they may exercise themselves.  
But we deny this consequence; for it sufficeth, that under the conduct of their Parents, or of some private Teacher, they may exercise themselves at home.   

iv Objection.  
Studies are not fit for them whose labour misseth of its proper End.  
But the labour of Women misseth of its proper End.  
Therefore.  
The Major may be proved, because the End is that for which all things are done.  
They prove the Minor by this, that Women are seldom or never preferred to public Offices, Political, Ecclesiastical, or Academical.  
We answer to the Major: Women, in speculative Sciences are never frustrated of their End: and in the Practical (now spoken of) though they attain not the Primary, or that public End; yet do they attain a Secondary End, as I may say, and more private.   

V Objection.  
To whom, for their Vocation, it is sufficient to know a little, to them is not convenient the Encyclopaedy, or a more sublime degree of knowledge.  
But it is sufficient to Women, etc.  
Therefore.  
They prove the Major, because it is not convenient for any one to study things superfluous and impertinent to his Calling.  
The Minor they will prove; because forsooth the Vocation of a Maid, or Woman, is included in very narrow limits, the terms of a private or Economical life.  
Let the Major pass, we answer to the Minor. There is an ambiguity in the words; First, Vocation: for, if here they understand the Vocation of a private life, opposed to public Offices, We say, by the same reason the Encyclopaedy or a more sublime degree of Knowledge is denied all men too, that lead a private life: When yet, that most grave Sentence of Plutarch is pronounced of all men of what rank soever, without exception; It becomes a perfect Man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to know what is to be known, and to do what is to be done. But if they understand a special Vocation, in order to a Family and Economical cares; We say, that the universal Calling which pertaineth chief to us all, either as Christians, or at least as men, is in no wise excluded by it. Yea, I may be bold to affirm, that a Virgin both may and ought especially to attend upon this Universal Calling, as being usually more free from the impediments of the former. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  She that is unmarried careth for the things of the Lord: 1 Cor. seven. 34. Again, there is ambiguity in the words, it is sufficient, which is sufficiently taken away by what is above said in the limitation of the convenience and necessity of studies.  
Wherefore our Thesis stands firm:  
A Christian Maid, or Woman, may conveniently give herself to Learning:  
Whence we draw this Consectary.  
That Maids may and aught to be excited and encouraged by the best and strongest Reasons, by the Testimonies of wise men: and lastly, by the examples of illustrious Women, to the embracing of this kind of life especially those who are above others provided of leisure, and other means and aides for their studies, And, because it is best, that the mind be seasoned with Learning from the very Infancy: therefore the Parents themselves are chief to be stirred up, as we suppose, and to be admonished of their duty.     


ANNA MARIA à SCHURMAN TO THE Famous Scholar PETRUS GASSENDUS.  
SIR,  
YOU have lately in your most courteous Letters given such a favourable Character of me, and described me after the Pattern of Virtue herself, that I would not desire any other Statue to be decreed to my eternal Memory, if your  here had not carried you beyond the bounds of Truth. But, seeing you, that are in other things a most severe Patron of Truth, are so far transported, either by the fair wind of flattering Fame, or by an excessive Affection to us, that in accumulating praises on me, you have rather expressed the Candour of your own Mind, than my Effigies, I should offend against your Genius and veracity, unless I did without delay deliver you out of this loving error. I perceive, you have so kindly interpreted our short Dissertation of the more polite studies of the Female Sex, that from thence hath proceeded no small accession to your esteem of me. And yet, what I pray is greatly to be praised in this writing, besides my endeavour seriously to maintain a liberal Cause, and (if I may have any suffrage here) most reasonable, so far as Modesty would permit? But it is an illustrious Argument of your Love to true Wisdom, that you are so far from contemning the least spark of it, even in our Sex; that you are pleased to cherish it, and raise it up into a Flame. Wherefore, though for divers reasons, I have heretofore resolved to send no Letters unto Strangers; nevertheless, because your Virtue and your excellent Benefits conferred upon the whole World of Learning, exempt you out of that number, I should incur the displeasure of all the Graces, should I not by some Monument or other testify, how much cause of joy I have, from the Approbation you have vouchsafed to my course of Life, My ambition is to please the Few and Good (for to please the Many is to displease the wise) and you especially, whom I behold furnished with such Arms, and Forces, that as of late you have excellently vindicated the Reputation of ancient Philosophy; so if need be, you can easily defend the common Cause of Good Arts and Learning, against the professed Enemies thereof, or at least the contemners of the Female Glory.  
Farewell Vtrecht xii. Kalend. jan. MDCXLIV.   

ANNA MARIA à SCHURMAN, To the excellent JOANNES BEVEROVICIUS.  
Sir,  
I Have seen your Treatise, Of the excellency of the Female Sex: but I have only seen it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the By, both by reason of various little businesses, wherein I am even against my will many times engaged; and because I feared, least by detaining it with me, I should be a hindrance to you, and have more regard to my own desire then your design. Truly, I admired your overflowing kindness, whereby you have been pleased, not only, by your most Elegant stile, to assert that, which alone I lately requested of you, the glory of Learning and Wisdom to our Sex: but so favour our Cause, as to equal us every where to Men, that I may not say to prefer us above them in some things. Do not think I am altogether of your Opinion, especially, having raised up so many Examples of illustrious Women to so high renown, that your discourse seemeth to procure them more Envy than Admiration. Wherefore, I do hearty entreat you, yea by our inviolable Friendship I beseech you, that you would not (as according to your accustomed favour toward me, you seem to intent) Dedicate this Book to me. For, you are not ignorant, with what evil eyes the greatest part of men (I mean not so much Men of the meanest rank, whom it is easy to contemn, as Men of great Esteem) do bebold what tendeth to our praise. So that, they think we are well dealt with, if we obtain Pardon for aspiring to these higher studies; so fare are they from being pleased, if they should suspect me to have given the least Occasion of sounding forth our praises after that manner.  
I need not therefore, use many words to prevail with you, not to give our Adversaries new matter of Calumniation, after you have done so much in this work to stop their mouths. But if you seek some illustrious Name to prefix in the Frontispiece of this Book, you will not find, in my Opinion, any more auspicious than the Name of N. N. For, you cannot but receive much Favour from this Noble Lady, who, as she is exceedingly delighted with good Letters, and the study of Languages, so is she safely placed above all danger of Envy.  
And, which is the Principal thing, she is able both by her Authority and Example, to afford no small Honour to our Cause.  
Farewell, my excellent Friend. M.DC.XXXIX.   

ANNA MARIA à SCHURMAN TO THE Most Noble Lady MOOR.  
Most Noble Lady,  
YOur Letters seemed unto me sweeter than Nectar; to which, because I am highly delighted in confferring with you, I had returned a more speedy Answer, had I not waited for the Bearer my Brother's going that way toward England. He will declare unto you the manner of my Life, and open to your view the closet of my heart, (where you will find yourself to have a chief place.) Yet I cannot choose but say something to the grave and serious Argument of your Epistle. You inquire, how I order and dispose of my affairs, that with least offence, I may especially in these calamitous times, pass through the troubles of this Life. Though I acknowledge your singular Modesty and Civility, that you esteem my Example not unworthy of your Imitation: yet I doubt not, if by God's Grace, we might once enjoy the happiness of living together in the same house, we may be able in so great a Conspiration of studies and affections, to excite each other unto Virtue. However, I will tell you in a word, not what I always attain to, but what mark I aim at, to come as near as I can. The compendious and safest way is pointed out unto us by the Polestar of Heavenly Truth. For it was excellently said, by that great Earl of Mirandula: Philosophy seeks Truth; Theology finds it; Religion possesseth it. But, that I may not go from the purpose; we determine with the notable Philosopher Epictetus not amiss; That Humane Affairs have two Handles: yet not, as He, One convenient, the other inconvenient: but, Both most convenient, if they be well and orderly taken. Thus, Whatsoever pertaineth to a Virtuous and happy life, must either be referred to Divine Providence, or to our Duty. As to the first, my business is, that in things out of our power, I may have one only care, namely, to cast all my cares upon God: according to that Advice of the Apostle; Cast ye all your care upon him, for he careth for you. For indeed, here is the Original of all our inquietude, that we use to roull in our minds too anxiously the events of things, which alone depend upon the pleasure of Almighty God. Next, as to our Duty: it belongeth to us to moderate and govern those things only which fall under our deliberation, both by our industry and prudence.  
Nothing doth so much throw us out of the Castle of Tranquillity, as evil Examples, and the fallacious enticements of this World: (That I may omit the tediousness and trouble, perpetually attending their Condition, who act as it were, upon the public Stage.) And for this Malady, I find no remedy more present and effectual than the retirement of Studies. For, since the manners of Men are so corrupted, one can hardly, raise so much heat in others for the prosecution of Virtue, as he shall abate of his own, for the most part, by frequent Conversation with the Men of this Age. But here, in our recess, the vanities and deceits of the World, being fare removed, we judge of all things more rightly, and securely contemn the vanities that fill prophaner souls with admiration.  
Here, sweetly passing away our time with the Muses, we erect our minds to higher matters, and without impediment run the course of Philosophy. Whereof you may read more in the Printed Epistle enclosed. To which I have added my Effigies done to the Life with my own hand: that, every way, so far as I can, I may make myself known unto you.  
Farewell, the immortal Honour of our Sex, and continue your Love to Her, who loves you most affectionately. Vtrecht, Cal. April. MDCXLI.   

ANNA MARIA à SCHURMAN, To the Honourable. Sr. SIMOND D'EWES.  
I Have received your Letters, illustrious Sir, with great joy, as it was fit to receive Letters that carry with them the purest candour, and most polite Humanity. And truly, I would not have so long delayed my Answer, but that for divers reasons, I have resolved to write to my Country Men not often, to strangers very seldom. Nevertheless, having lately understood by the most Noble and most faithful Lord Strickland, how much you excelled in Honour, and all kind of Learning, my Virgin-bashfulnesse (to which I am used to yield very much) blusheth not to give place to your affable Virtues, as the chiefest of all. Wherefore in Contemplation hereof, I laid hold upon my Pen with an earnest desire to do them that reverence by my Letters, which they justly require at my hands. And I was not a little encouraged hereunto by your most equitable Sentence concerning our Sex: which I hearty wish I could as well make good by my Example, (according to your too favourable Censure) as by reasons, and Arguments.  
As to what you writ concerning the most Learned Matron, Madam Bathsua Metkins, that she so highly commended my Industry in sublimer studies, and that you were upon that account inflamed with an incredible desire of having conference with me: All this, I impute both to her undeserved affection toward me, and to your courtesy in giving so easy an Assent. For you ascribe unto me such glory of Learning, which if I should willingly admit, I should greatly offend against the Laws of Truth and soberness. And yet I will not deny, that I am very much delighted with the best and noblest things, though some times they exceed my capacity. And I beseech you think not I am insensible of that Concussion and shaking of your Commonwealth: for whose safety my incessant Prayers are sent up to Heaven. Wherefore, you will do me a very great favour if, as you promise, you please to communicate unto us (partakers of the same cause) whatsoever shall be achieved by your Honourable Assembly either in Peace or War.  
Farewell, the great Patron of Learning, with your most generous Wife, whom I entreat you most humbly to salute in my name. Vtrecht pride. Calend. Novemb. MDCXLV.   

TO THE Reverend Doctor FREDERICUS SPANHEMIUS ANNA MARIA à SCHURMAN.  
I Have received your Letters, Reverend Sir, but saw not the Minister whom you commended to me De meliore nota, as a man of the better mark. As to the Edition of my Trifles, which you still persuade me to yield unto: though I have been hitherto irresolute, yet now because it is your pleasure, I cannot any longer resist your counsels, proceeding from so much candour and friendship.  
Yet because many of the Letters contain little beside words and compliments, I will take a care that the best of them (such as they are) shall be selected and transmitted to your hand. But do you correct, form and reform them according to your own mind: and take the same power over this Epistle which I send to N. and if you suspect any syllable in it that may justly offend him, blot it out, and then be pleased to seal it up and deliver it.  
Farewell my most loving friend: We do also very affectionately salute you and your dear Wife. Vtrecht ix. Cal. jan▪ MDCXLVI.   

Out of an Epistle TO Dr. RIVET.  
TO conclude, I will here allege one Example which is ever before my eyes: the Example of that incomparable Princess jane Grey, to whom no Nation, no Age, (Let me speak it with the good leave of all) will afford an equal. Michael Angelo, a Florentine who describeth the History of her Life and Death fully and pathetically, hath among other things noted this, in the Conference she had which Fecknam the Messenger of her Death: Namely that slighting those other excellent endowments she had received from God; such as Nobility, Beauty, and Youth; whereby she might have acquired Greatness and Glory to herself in this World; She magnanimously pronounced; Nothing in all her Life was so pleasant to her, as that she had the Knowledge of the three Learned Tongues. And, if the delight, thence arising to us in this Life, may be called by the name of true Felicity, She confessed, herself had found it in the study of good Letters, and especially of the Holy Scripture. And, although many men do greatly blame such studies in a Woman; yet she, for the great comfort of her Soul which she had at last perceived thence, and still did perceive within, judged their Opinion contrary to all reason.  
Oh sweet words, pronounced not under shade of the Schools, but at a last Act of a most Glorious Martyrdom! Who would not reverence this saying, and take it for an Oracle.    
FINIS.