THE FREEDOM OF THE Fair Sex ASSERTED: OR, WOMAN THE CROWN OF THE Creation.  
In a LETTER to a Young LADY.  Jamdudum gratum est, quod Epistola nostra recepta Spem facit, hoc recipi me quoque posse modo. Ovid. 
LONDON: Printed, and are to be Sold by J. nut, near Stationers Hall. MDCC.   

THE FREEDOM OF THE Fair Sex ASSERTED.  
MADAM!  
YOUR Commands can never Fail to Oblige barely by being Yours; the Relation is so endearing, and they derive such Charms from their Original. You Trust not however to these borrowed Beauties, but Endow them with intrinsic Excellence; like First Principles, they are embraced as soon as proposed, for the Reason of them is self Evident.  
One would Contemplate the Ladies, methinks, of mere Choice, and not wait for an Obligation to intend so Divine a Subject; especially, Madam! who has the Advantage of Knowing You, and can thereby enrich his Mind with so bright a Train of Ideas. But when moreover, You Require it, Will not the very Stones Obey! Will not Matter itself dissolve into Meditation!  
I am a wonderful Instance myself, o● the greatness of your Power; that never Thought in my Life, but upon your Account; and never Thought of any thing beside You, but at your Command; even what I am now doing for its Birth, acknowledges your Authority; and for its Success, de●ends upon your Influence.  
Of all the Parts of the Creation that a●● bu●●ed either through Ignorance or Humour, none suffer so notoriously as the Ladies; and the Reason is because the same degree of Contempt, considered absolutely, and in itself, is lessened or aggrava●●● alwa●● 〈◇〉 Proportion to the real 〈◇〉 of its Object; ●●●sequently, when the best things happen to b●●●●ur'd, the Injury they Receive must needs be gre●●●r than if it were offered in the same manner to ●●ose of inferior Account: This i● is which makes ●●●sphemy Sinful; tho' indeed, every thing Perfect in its Kind, ought to be held in a manner Sacred; and what has no Fault, cannot be censured without a great One.  
This i● Usage of the Ladies, is carried on Two ways; either by a 〈…〉 Raillery, or by more Serious and settled Invectives: And accordingly 'tis pursued by Two sorts of Men. Those who take up with the former, are such as Behave not upon Principle, and with Sobriety, but give only a Loose to Censure, and Detraction, without any manner of inward Prejudice or Dislike. Nay, so far are they from that, as to Admire at least, if not Adore, the Party they so much Decry; which nevertheless they do, to present a Taste Forsooth of their great Wit, and give an agreeable Relish to Conversation. 'tis their Business to Interpret every thing in the worst Sense it will bear; and if it will not admit an ill Construction, yet they scruple not to make it Nonsense, choosing rather to Discover their Hypocrisy, than Conceal their Folly. Thus with them, all that becoming Conduct and mutual Respect, observed among the Ladies, is mere Emptiness and Formality; a little Freedom of Talk with our Sex, is down-right Impudence. Innocence of Behaviour is all Trick and Design, and Modesty no more than Affectation. In Short, as every virtue has its Counterfeit, so every Woman that appears virtuous, has, nothing of it, they suppose, besides the Appearance. This practise looks abominable, at first sight, and carries Guilt in its very Countenance. 'tis a plain Composition of Hypocrisy and Vanity; and there is no third Ingredient can possibly make the whole more Odious than it is. As for those who engage in such a Conversation as this, they can have no Hopes to be sure of finding Favour at the Ladies Hands.( and that's a lamentable kind of Despair indeed) And for what is Future, they must be left with a Company of Pagans to the mere Mercy of Heaven. Nor will this look Extravagant, after Consideration, that the Main of all modern Wit is made up of Blasphemy against GOD, and Raillery upon Women: And, can it be unreasonable to Conclude each 'vice of a like Nature, when they are both found so close in Company together?  
But, the Design of this Letter, if so Small a Trifle may pretend to any, is not to Expose such as Wilfully Misrepresent the Sex,( it would be unpardonable Presumption to attempt any thing of that Nature, which they themselves have already performed with so good Success) but to Rectify the judgement of others, who innocently enough. Misunderstand it; and express a much less Dislike at the General Conduct of the Ladies, than they retain in their Minds upon that Account. This, in a great measure, is owing to an Original Mistake about the proper Duty of Woman, and what her Obligations are in the common Circumstances of Human Life. For, let her ordinary Deportment never so exactly Answer her real Duty; yet, if that be once Mistaken, it's plain, the whole Course and tenor of her Actions will be condemned. And, 'tis no new thing among us, first to lay down false, or uncertain Suppositions of our own, and afterwards wonder at the unaccountable Consequence.  
That there is a Duty incumbent on the Side of Woman, that she Naturally Owes us some sort of Assistance, or other, is no more than what all aclowledge. The Question is, in what Particulars, this Duty of hers Consists; and after what Manner, the Assistance she Owes, ought to be made good.  
'tis a received Opinion, I know, that Woman is Born to Labour, and obliged to Drudgery; that she is excused from no Difficulties Man is obnoxious to, but ought to share alike with him in all the burdensome Affairs of Human Life. Now, indeed, if the Duty intended, were an Obligation on her Part, to Comply with every arbitrary Injunction Man might Impose; or Submit to every extravagant Service he might Require, there would then appear some colour of Reason for admitting this Doctrine; but certainly the Case is otherwise, and Women can never stand in the same Relation to us, with the brutish Herd: Their Province, in short, is quiter distinct from ours, adapted to a Distinction of Nature and Abilities; and however by Compulsion or Compact, it comes to pass, that Woman frequently engages in Business, belonging peculiarly to our Sex, there are nevertheless, Visible Bounds set to her Obligations; and upon Nice Inquiry it will appear, she is obliged to no Particulars,( at least not in the same manner) as she stands related to Man, that he is obliged to, in his relation to her: So that tho' some kind of Assistance be due, 'tis made Payable however, in quiter another manner, than has been all along supposed, viz. In such a manner as will prove much more easy and Natural to herself, as well as more Useful and Advantageous to us.  
Let us suppose it then, the proper Business of Woman, to Cherish us with the Charms of her Conversation, to Compose our Tempers, and Soften our Manners; to Encourage our Hopes, divert our Fears, and Inflame our Affections; to make her self, in fine, every way Amiable; omitting nothing she may safely practise for our Ease and Happiness, without doing Violence to her own Nature: Tho' to say the truth, there is hardly need of such a Limitation; it being impossible for her, to do us any Service by misemploying or abusing her Natural Powers; and she contributes not at all to our Happiness, so long as she continues to Impair her own. Hence it is, that this general View I have given of her Duty( how Unlucky soever it may prove in the end) promises at least Hopefully enough; wherein there occurs nothing to Displease the Ladies, nor any thing to Offend us: But the whole Performance on their side is easy, and the Assistance it procures ourselves, complete. For nothing testifies a Duty to be truly Stated so much as when it contains no Difficulty, nor any thing Disagreeable, and yet fully answers the Ends of its Institution. How applicable this is to the present Case, will appear in the Conclusion of this Argument.  
What the original Condition of Woman was in the State of Innocence; and the particular Circumstances of her Paradisaical Life; how large her Abilities, and of what extent her Duty, is not easily discovered; that happy Scene being of no long continuance, and but very little revealed relating to it. Whatever Obligations she might lie under in such a State, certain it is, they were such as arose from the nature of her Settlement, and such as the Circumstances, she was placed in, required: But Those have been lamentably changed from what they were; her Duty therefore consequent upon them, must necessary change likewise: and since this great Revolution in her Affairs ensued upon the Fall, it will be by examining That, and a few Particulars attending it, that we must search out her present Duty.  
'tis very remarkable, that the Curses of Heaven upon the Persons of fallen Man and Woman, were not denounced Promiscuously and alike, upon both; but Successively, and with notorious Distinction. First of all GOD addresses to Eve, and assigns her the particular Punishment of her Sin; that done, He addresses likewise to Adam( exclusive of his Wife) and Curses him accordingly. Now, I for my part, am not able to conceive, what Necessity there could be for so distinct an Address, unless it bore withal as distinct a Relation, nor to what purpose in the world there was a separate Cause, if they were to be shared both in common. Besides, if the Curses directed only to the person of Adam, were by any means applicable to Eve, with as good reason those too directed to Eve, must have their influence upon Adam, and all his Male Posterity; and as soon as we Men begin to be affencted with hard Labour, and Sorrows in Child-bearing, the Ladies will in return, readily submit to all the Curses Heaven has inflicted upon us. If then, the Curses denounced against Adam and Eve, in a separate and distinct manner, concerned that Party and that alone, to which they were each of them so distinctly Directed; and it be the Duty of them both, to make Good the respective Curses, or Commands, they were respectively concerned in( neither of which I presume can be denied) it will follow then, that Man only is obliged by his daily Labour and Industry, to Secure a necessary subsistence, and provide all accommodations of Life; and this, as well for the Woman; as for himself, for the Curse implying this Obligation is directed only to him, who by consequence can be the only Party concerned in it.  
Hereabouts I look for an Objection to this purpose, viz. That after all my Pains and Care, I have at Best but struggled a little to determine barely, wherein the Duty of Woman, with regard to Man, does not consist; as for any thing like a Discovery, wherein it does, I have not made the least approaches towards it. I kindly undertake to excuse the Ladies( however I come by authority to do it) from the more rugged and Ungrateful concerns of Life; but never think of Obliging them in the meantime to more easy and acceptable duties. I take a tender Care to secure them from any Task which might Sully the Serenity of their Mind, or break in upon the Gaiety of their Humour; but yet provide them no other Business, consistent with the preservation of these. I have advanced, 'tis true, a kind of Paradox of my own; but, so wild a thing it is, I have already rejected it myself, neither recommending it from reason nor enforcing it from authority; which looks at least, as if I were not so wedded to it, but I could well enough dispense too, with the Omission of the pretended duties it contains. And at this rate, the Sex is like to prove a very hopeful Assistance, bound to no Certain or Regular Performance, nor determined by any thing but their own Humour: Besides, that in the Method I have hitherto proceeded, 'tis Impossible ever to Arrive at any conclusion in this Point; at least however to Demonstrate the duty of Woman, such as is pretended; For 'tis plain, there is not one Syllable of what I make her Duty to consist in, contained any where, in those Curses directed immediately to Her, out of which it was Infallibly to be Collected.  
In order to withstand an Attack of this nature, there is no more required than to consider.  
1st. Were there not the least intimation of the duty of Woman to be met with any were in Scripture; and had she no light from thence, to Direct her in her deportment towards Man; 'tis yet very likely, she would, in such a case, have acted, after the same manner, that she stands now obliged to from Revelation: my reason is, because she falls so Naturally into the exactest performance of what proves to be her Duty; she Engages in it, even before she has time to make it her Choice, or can indeed well know what it is. So that Probably matters would not stand in so very Deplorable a posture, even tho' she were left altogether to her self, both as to the manner and measure of assistance, she might think good to accommodate us with.  
2ly. It being first of all taken for granted, that the Sex owes us some sort of assistance, by determining once, wherein it does not consist, it is already determined wherein it does, viz. In the performance of every thing that can do us service, and is not Included under such determination. In plain words thus; it being proved, that 'tis no part of Woman's duty to assist us in a Servile and Laborious way; and it being granted at the same time on all hands, that she Ought to Assist us some way or other, what can remain, but it must be her Duty to do it in such a way, as is agreeable to her Inclinations, and proportioned to her Abilities, viz, So as it has been before limited?  
Now, it would be needless to endeavour a proof, that She is in Duty bound to such a Method of Behaviour; for it appears necessary so, in the very nature of the thing. It would be endless to descend to particulars in it, because of their great variety, arising from so various circumstances, viz. Diversity of Time and Place; of Persons, and Humours, &c. Each of which, as they differ, will require a quiter different management, and application.  
3ly. By examining the Curses denounced upon both Sexes; their import, and particular direction, we may gain indeed a partial knowledge of their respective duties, viz. So far as they fall under the nature of a Curse. But then it were Madness by the same means to expect any further positive information. Woman, we all know, was Created for Man's Assistance, which Assistance therefore it became her duty to afford him, not as being a Curse upon her( for such it never was) but as it was made one end of her very being. Now as there were more, and greater ends proposed herein, than the mere service of Man, so her behaviour ought to bear an agreeable proportion to them. Her duty to Man in the state of Innocence, consisted only of such actions as suited with her own Nature, at the same time that they answered his occasions. For it cannot without the greatest Impiety be imagined, that God would require of her either unnatural, or unnecessary Performances, that he would design her for his own glory, and the good of Man, and yet make her miserable in her Self, and a Burden to the rest of the World. 'tis true, the Fall of Man occasioned an extraordinary Change in his affairs; his former blessings withdraw, and Curses descend, thick upon him; yet we no where find him deprived of the Society, and Assistance of his fair Consort; but when he is driven out of the blissful Gardens, she takes him by the hand, Wipes away his Tears, and qualifies the Bitterness of so sad an Exile. And the same Argument that proves her Assistance, was to be continued to us after the Fall, will serve to show it Ought to be managed in the same Proportion as before, viz. With a Just Regard to her own Nature, as well as our present Necessities. These are two Essential properties of that Assistance, we can in Reason expect from her: and what has been Offered here to this purpose, has the Advantage of them Both; Wherein is included nothing to the Prejudice of her Faculties, or in Contradiction to her Inclinations; which implies all the service she can do us, and what is sufficient to make us happy. Every thing beyond it is Grievous in the Performance, and Unprofitable in the Conclusion. To Illustrate this, but with one Instance; what would be more unnatural than an Army of Beautiful Ladies? The softness, and Delicacy of their Bodies disables them from Bearing Arms; and the tenderness of their Affections, Indisposes them for Blood and Ruin; their Limbs made only for Amorous Embraces, will soon Sink under the rude Encounters of War. Their Eyes may not wound to Death in the Field; and their strongest Charms may Fail of Captivating a Barbarous Enemy. Such considerations as these have Justly secured them from the Toil and Fatigue of this Employment. And there is no Need of going Far for Argument, would that effectually release them from every other uneasy and Afflicting work.  
The natural Insufficiency of Woman for these things, directs Plainly to what she is truly capable of. For these Qualities, as Useless, and Insignificant as they appear to Some Purposes; Become yet Wonderfully Serviceable in a Different Respect, and Directed to a Proper End. Thus what can Contribute more to the Improvement of Human Life, either by adding to the Pleasures of Enjoyment, or by taking off from the Burden of Evil Accidents, than a pitiful and tender Companion? One who Condoles our Calamities, rejoices at our Welfare, and Sympathises with every Passion: One who Charms with no more than a Transient Glance, and Creates no less than Transports in common Conversation. What then are the Effects of her more familiar, and affectionate Behaviour, of a Thousand Little Endearments, Fondnesses, and Caresses! These are the Labours of Woman's Life; these the Instruments of Man's Happiness; thus employed she answers one end of her own Creation, and helps to complete the Design of His.  

WOMAN THE CROWN OF THE Creation.  
WHAT has been already confirmed in the former part of this Letter, concerning the Nature and Extent of that Assistance designed us in the Creation of Woman, will be yet farther Recommended, by considering how Admirably well she Stands qualified for the Discharge of those Particular duties it Implies. This may be done, by taking a slight Survey of her Original Endownments, and acquired Virtues; which will at once Vindicate the Perfection of the Female Nature, and serve likewise to regulate our expectations of Advantage from it.  

§. I. EDUCATION.  
The Main of Woman's life depends much upon the manner of her Education: In order therefore to Declaim against the former with any Colour of Reason, or carry on the Design with any hopes of Success, the latter is first of all to be condemned.  
The common method of Educating young Women is frequently impeached under the Specious Accusation of Vanity. And 'tis here Just as in other Cases; we soon Agree in the Censorious part, to call something Vain, but then as to the Rational, we are all Strangely Divided in our Opinions, wherein the Vanity of it does Consist; a good Argument this with me, that the general Conclusion is Rash and Unreasonable. For when once an Opinion can be founded upon Reason, it has usually one and the same Foundation among all the several Abetters of it.  
To determine any action truly useful, or Vain, Regard must be always had to its Ultimate end, and design; for without this the Instruments of procuring the very best of Blessings, which one would think, are the farthest from vain, will nevertheless be reputed such. And thus no kind of action whatever( while abstracted from its end) can Possibly be free from Vanity: 'tis for want of this Necessary Caution, that the Ladies are so hardly used in the case before us. Were their Education, and the Natural Consequences of it but Considered together and with one View, it would not appear to be managed out of a Principle of vain glory, and ostentation, but industriously contrived for the Improvement of their Nature, and the recommendation of their persons. Their Lessons are Innocent, and only Resining a little upon the Simplicity of Nature. They teach how to raise pleasurable Passions, and Produce agreeable Ideas, to touch the sense, and Transport the very Soul; in a Word, the repeated Essays of their first Years, make the practise of their duty become Habitual to them, and they quickly commence Artists in the great business of their Lives.   

§. II. CONVERSATION.  
Most of the Conversation between man and man, may be divided into Insipid, and Contentious; such as either affects not at all, or raises the worst of Passions. We were never designed, it seems, to converse among ourselves: It is not good, says the Text, that Man should be alone: but the Ladies, Heavens be praised, are Sociable, and there lies our Refuge. When we are pretty well mop'd with listening to one another's Dreams; or enraged by mutual Contradiction; we may repair to them for refreshment in the one case, and in the other for peaceable Inspirations. Their words Disperse in cumbent Cares, and restore the Sickly mind; they civilize our Savage natures, and keep us from running into the Woods; they Quench the unruly heats of Anger, and Kindle the Kinder Flames of Love; they alter in Fine the whole Constitution, and make us easy within ourselves, and affable to one another.  
A great part of that ye ne scay quoi, or secret agreeableness in the Persons of many Women, may be well enough accounted for, I believe, in their Conversation. No Wonder we receive such a Multitude of Wounds without knowing all the while from whence they come: The cause is so very Obvious, it scapes our nicer Consideration. Cupid lurks under the Tongue, Wraps up his Arrows in Delicious words, and then alas! he must needs Kill with every Expression. A Woman's Eyes indeed may set fire to a Heart; but when that's done, it is her Breath must blow it into flamme.  
There is nothing Incredible in these, effects to One who is Acquainted never so little with the nature of Female Conversation. It is not clogged with the heavy Circumstances of Business; nor made Nauseous by Pedantry, and Affectation; it partakes of nothing low, but Condescension; and all the Passion it admits is Love. 'tis Infinitely Various, and Diverting in it's Matter; full of Innocence, and Ingenuity, recommended by good Language, and a graceful air of Elocution.   

§. III. WIT.  
The Ladies, some of us observe, are not generally so Witty as ourselves. A great compliment upon them, I take it, if it were but such in design: More cannot be said in so few words for their Reputation; true Wit indeed is an excellent gift, and conducive to noble ends; but that which usurps the name of it, and what we most judiciously value ourselves upon, is nothing but the overflowings of a vicious and degenerate mind; serviceable only to the designs of Malice, and helps to bring peevishness, and the Spleen into Fashion.  
The Ladies we find are always pertinent in thought, as well as happy in expression; and that is to be truly witty. But then they never recommend their parts at the expense of their Virtue, nor Sacrifice private Conscience to public famed. In a word, if they are less witty than men, 'tis only because they are better natured; and we have little reason, methinks, to boast of our understandings, so long as we have great reason to be ashamed of our dispositions.   

§. IV. BEAUTY.  
'tis in vain to offer at a general Definition of Beauty, and it can never be described in such a manner, as will answer every private conception of the Thing: Unless it were first possible for Contraries to be reconciled, or all men thought alike of the same subject.  
It is without question a Providential contrivance, that we are all made to think in a different manner from one another: the Advantage of it is particularly visible in the case of Beauty, and our different conceptions of it. For did every Woman appear Equally charming in the Eyes of every Man; nothing, 'tis likely, would be able to set bounds to Lust and Debauchery, besides Death or Impotence.  
The Blessings of handsome Women among us Bears, methinks, some kind of Resemblance with that of Manna to the Israelites. For tho' 'tis true every Particle of That, had a capacity, they say, of Suiting with every Palate; whereas 'tis not every Woman can make her self to be admired of all; and so the comparsion Fails; there is nevertheless an Infinite variety of Beauties, for the like Variety of Conceptions; and the Parellel holds good in the main, viz. that Here, as well as in the Wilderness is Meat, for every Palate; only it may perhaps require, because it deserves indeed a little more pains to procure it.  
I take care always, for my own part, never to decry any Woman for absolutely Ugly; because her person does not fall in with my particular notion of what is taking, and agreeable; for I make no doubt, but in all such cases, it Exactly answers the Idea, which One, or More have framed to themselves of a perfect Beauty.   

§. V. RELIGION.  
The Ladies are not more unlike us in their natural Complexions, than in the Face of their Religion: and 'tis to be feared They would come off equally gainers by either Comparison. They seem to make more of the same Principles than we do, and Manage them to better Advantage. They preserve the Substance of Religion, and let alone what ever is Superfluous.  
Female Education leads not towards any knowledge in the Controversial parts of Divinity; and the Ladies are so many standing Arguments of the Vanity of that sort of Study. controversy, they well observe, Confounds Instead of Confuting; and as it always supposes Heresy, so 'tis generally Productive of it. It is with good Reason therefore that they make no part in religious Disputes, and thence are better composed to look to their own Business, and less subject to Discraction amid their Devotions: They find no occasion to Judge Uncharitably of others, and thereby Secure a good name to themselves.  
'tis true there are heretics of both Sexes, and many Women are through a Pardonable easiness of temper seduced into wrong persuasions; but they rarely offer a Heresy to the World themselves, or stand in the Front of a Novel Sect. They are Deluded, I say, by wicked Men; but have no thoughts of returning the Pious Fraud. To conclude, however They may stand Disttinguish'd among Themselves by a difference of Faith or Profession; the Wonderful Innocence and Charity of their Lives will raise them ever above the rest of the Rational World.   

§. VI. MODESTY.  
Modesty is the Darling Attribute of Woman, the great Moral Distinction between her self, and Man. This it is, that Recommends her Beauty, and Invigorates every Charm; that upholds the Dignity of her Nature, and preserves the whole circled of her virtues Inviolable.  
To talk of immodest Women is nonsense; there can be no such: For to loose their Modesty, they must loose a part of their Nature; and then they are no longer Women but Monsters: Consequently such as Degenerate in this particular, bring no Scandal upon the Sex, for they cease to be members of it.   

§. VII. LEARNING.  
We are apt to be mighty full of ourselves, upon the Score of Learning; which, yet is the most Imperfect of any thing about us, and affords Infinite matter of Humiliation. It consists, for the most part, in senseless Words, and solemn Looks; in Doubts, and Disputations, in Pride, Prejudice and Error. These are the Distinguishing Attainments of our own Sex; and and such as give notable occasion indeed of Triumph over the other. If we pretend to any real piece of Knowledge, which the Ladies are without; we do but discover our Pride without having any thing to support it; and become ridiculously Sordid even before Possession. They have the same Faculties of Soul with ourselves, and the same Capacities of Understanding; otherwise I don't apprehended how they can be styled a Help-meet for Us: But 'tis their peculiar Glory that they make use of these with Discretion, and to good Effect. In a word, they have Knowledge sufficient to make their Lives useful, and their Ends happy: and all beyond this is toilsome in the pursuit, besides that there is no such thing as perfect Acquisition.   

§. VIII LOVE.  
Love is the Foundation of Happiness, and it's Perfection: the Pleasures of Earth are owing to it, and so are the Joys of Heaven. The measure of our Happiness is proportioned to the Charms of our Beloved Object; for the more agreeable, That, the more intense our affections are, and ourselves by consequence, so much the more happy.  
All Objects, considered ●s Amiable, 〈…〉 our Affections, we find, just to the same Pitch, nor Produce in us Equal Degrees of Pleasure. One 〈…〉 Reason of this is, because they all Differ in Nature, and Capacity; and Consequently Act not upon our Minds in the same Manner, and with Equal advantage; But Each according to it's proper Nature, and Subordinate Powers. Some, for Instance, gain our Affections purely upon the account of what they are in themselves; and by the Force of their intrinsic, and Inherent Excellencies, without any particular Endearment, or further Recommendation; such are things Inanimate, as curious Pictures, Beautiful Edifices, and the like: or Even Rational Creatures themselves; so far as they are only proposed to us with their Natural, or Necessary Qualifications. Such Objects under so Imperfect a Notion as this, can at Best but provoke a very Feeble Passion, a Mixture perhaps of some Love, and more admiration. Other Objects advance with yet a stronger Charm; such as in itself is more Powerful than all the Rest, and when in Conjunction with them, is irresistible. These strike with a Double advantage; They not only shine with absolute, and intrinsic Glory; but Voluntarily Exert It too. In short, they return our Love, and strengthen that Passion in ourselves, by the Additional Powers of their own; and we become the very same thing to what we Love, which it's self is to us. This is the Time, when Mutual Desires of Union begin to grow Furious, the Prospect of it is Transporting, and the Union itself Happiness Unutterable.  
What has been observed of Love in General, will naturally introduce the following Reflection, Viz. That we Men are indebted to the Ladies, for the completest Happiness our present Constitution can admit. We cannot but Love, as well as Admire, the Virtues residing in Female Minds: And the Curious and Delicate Structure of their Bodies will call ever for our Admiration. But then, when the Ladies Generously apply all these for our Service, and Satisfaction, with what Flowing Joys must we be filled! with what Raptures die away! In a word, the Perfection of the Female Nature is more than enough to fill our extended Capacities; and the Personal endearments of Woman-kind are able to command our utmost Affections. The instances of their Love are Judicious, and consequently Affecting. They are so curiously managed, and with so much Art, that they become no less Acceptable in the smallest Trifles, than in matters of the greatest Importance. Their Love is remarkably different from ours in two respects: It is not so soon Kindled, nor so quickly put Out. They don't gratify with their warmest Affections on a sudden: but the recompense is, where once they fall, they flamme, and Burn immovably for Ever.   

§. IX. PRUDENCE.  
Prudence is a serious Consideration of our own Condition, and a constant Management of ourselves agreeable to the sense we have of it. The Ladies, it must be confessed, exceed us in this particular as much as in any other. As for those who have not this conviction upon their Minds, they may be satisfied by running over distinctly the several Circumstances, Relations, and Capacities, of almost any individual of the Sex, and observing her proper Care, and Prudential Conduct thereupon: Her Devotion to Heaven, and Charity to Man-kind, Her Piety to Parents, and Affection to Children, Her Love to her Husband, Her Clemency to Servants, &c. And afterwards by looking back upon their own Behaviour in some of the same, or parellel cases, and observing the many Absurdities committed in each of them.   

§. X. DIVERSION.  
'tis a common Complaint among the Enemies of the Fair Sex, That too much of their Time is spent in Ease and Pleasure, and consequently too little of it reserved for Business, and the necessary Discharge of their Duty. Now this Objection will appear Frivolous, and of no Force, if we do but consider it's first Rise It proceeds from a mistaken Notion of Duty in General: These Men look upon Labour and Difficulty, as Things essential to the Performance of whatever is Commanded by Authority; and imagine a Thing is then done Best, when it occasions most Vexation and Pains. Thus I have known some Persons pretend to a more than ordinary Share of Religion, only because they Tormented themselves, more than Others did, about it; and were Ready to Condemn all such as served God cheerfully, and took a more Rational Freedom in the innocent Improvement of Life. And thus I am persuaded it is with the Men I am now speaking of. They cannot allow the Ladies to be doing their Duty, so long as they put themselves to no visible Pain in the Prosecution of it; when at the same time the only way for them to do it Effectually, is to do it Delightfully, and after their own Humour. They are naturally disposed to accomplish those Ends for which they were designed; and they then take the readiest way to attain 'em, when they pursue them in a Manner most easy and Pleasant to themselves.  
What has a kinder Influence upon the Mind of Man than Woman Singing? What will sooner Raise his Drooping Spirits, or Slacken his stormy Resolution? What can we desire more than to hear the Voice of a siren, and never feel her Violence? What Joys like those of being ravished with the music, without being ruined by the Monster? The Ladies are all Sincere; their Songs full of Harmony and Love. And shall we be Offended at our own Happiness, because the Authors of it are Partakers with us, and repeat with Pleasure what we hear with Transport? Shall we deny the Sweetness of the Charm, or not admit it to our Ears? O senseless Obstinacy! o barbarous Stupidity!  
Again, Nothing adds a diviner Grace to the Person of a Woman, than a proper Motion, a becoming Mien. Aeneas was no longer Ignorant of the Goddess his Mother, than till she moved: He knew her by her heavenly Gate.  
There is not any thing more Affecting, among all the silent Endearments of the Sex. Cupid rejoices at a Dancing Match, and Triumphs at a Ball; and, shall we Condemn the Ladies for using such an Exercise? For my part, I see no place for Censure: Those who do, I remit to the former part of this Letter, where they will find, That the Life of Woman ought to be easy, as well as Useful; and she may very reasonably consult her own Happiness, even there, where she is principally promoting Ours.  
Thus, Madam, have I attempted, your Commands, according to that Brevity, and Method, You were pleased to Recommend. I haue given you my Thoughts, wherein the proper Business of your Sex, so far as it relates to our own, does consist; and considered Briefly, how well you are disposed by Nature and Inclination for it.  
The Conclusion of all is, That you Ladies were made to be Happy yourselves, and to make us so; and that as your own Happiness is the first End of your own Being, so 'tis the first Step too to the Happiness of ours.  
This Argument might, I confess, be much improved by making use of different Considerations, and enlarging farther upon each: But you guessed aright of my Incapacity, and accordingly confined my Pen. Nor have I cause to Complain of the Restraint; for I have so shamefully managed the Best Cause in this little Compass, that a greater Liberty could have only turned to my greater Confusion: But all this acknowledgement of mine, is downright Transgressing the Character of my own Sex. 'tis much more Natural for us to be Conceited with our own Performances, to magnify a little Merit in our own Eyes, and then claim a Reward as Vast as our partial Imagination. You must needs be Sensible, Madam, of this common Infirmity among us; and I beseech you, Consider it: For there is nothing else, I know, of can excuse me, if in consideration of this imperfect Trifle, I presume to do myself so much Honour, as to Subscribe myself,    
Madam, your most faithful Servant, Philogynes.