Mouzell For

The Cynicall Bayter of, and foule
mouthed Barker against
Evahs Sex.

Or an Apologeticall Answere to
that Irreligious and Illiterate
Pamphlet made by Jo. Sw.Joseph Swetnam and by him
Intituled, The Arraignement
of Women.

By Rachel Speght.

Proverbs 26. 5.

Answer a foole according to his Foolishnesse, lest he bee wise in his owne conceit.

Printed by Nicholas Okes for Thomas Archer, and
are to be sold at his shop in Popeshead-Pallace
. 16171617.

A2v A3r

To all vertuous Ladies Honourable or Worshipfull, and to all other of Hevahs sex fearing God, and loving their just reputation, grace and peace through Christ, to eternall glory.

It was the similie of that wise and learned Lactantius, that if fire, though but with a small sparke kindled, bee not at the first quenched, it may worke great mischiefe and dammage: So likewise may the scandals and defamations of the malevolent in time prove pernitious, if they bee not nipt in the head at their first appearance. The consideration of this (right Honourable and Worshipfull Ladies) hath incited me (though yong, and the unworthiest of thousands) to encounter with a furious enemy to our sexe, least if his unjust imputations should continue without answere, he might insult and account himselfe a victor; and by such a conceit deale, as Historiographers report the viper to doe, who in the Winter time doth vomit forth her poyson, and in the spring time sucketh the same up againe, which becommeth twise as A3 deadly A3v deadly as the former: And this our pestiferous enemy, by thinking to provide a more deadly poyson for women, then already he hath foamed forth, may evaporate, by an addition unto his former illeterate Pamphlet (intituled The Arraignement of Women) a more contagious obtrectation then he hath already done, and indeed hath threatned to doe. Secondly, if it should have had free passage without any answere at all (seeing that Tacere is, quasi consentire) the vulgar ignorant might have beleeved his Diabolicall infamies to be infallible truths, not to bee infringed; whereas now they may plainely perceive them to bee but the scumme of Heathenish braines, or a building raised without a foundation (at least from sacred Scripture) which the winde of Gods truth must needs cast downe to the ground. A third reason why I have adventured to fling this stone at vaunting Goliah is, to comfort the mindes of all Hevahs sex, both rich and poore, learned and unlearned, with this Antidote, that if the feare of God reside in their hearts, maugre all adversaries, they are highly esteemed and accounted of in the eies of their gracious Redeemer, so that they need not feare the darts of envy or obtrectators: For shame and disgrace (saith Aristotle) is the end of them that shoote such poysoned shafts. Worthy therefore of imitation is that example of Seneca, who when he was told that a certaine man did exclaime A4r exclaime and raile against him, made this milde answere; Some dogs barke more upon custome then curstnesse; and some speake evill of others, not that the defamed deserve it, but because through custome and corruption of their hearts they cannot speake well of any. This I alleage as a paradigmatical patterne for all women, noble & ignoble to follow, that they be not enflamed with choler against this our enraged adversarie, but patiently consider of him according to the portraiture which he hath drawne of himselfe, his Writings being the very embleme of a monster.

This my briefe Apologie (Right Honourable and Worshipfull) did I enterprise, not as thinking my selfe more fit then others to undertake such a taske, but as one, who not perceiving any of our Sex to enter the Lists of encountring with this our grand enemy among men, I being out of all feare, because armed with the truth, which though often blamed, yet can never be shamed, and the Word of Gods Spirit, together with the example of vertues Pupils for a Buckler, did no whit dread to combate with our said malevolent adversarie. And if in so doing I shall bee censured by the judicious to have the victorie, and shall have given content unto the wronged, I have both hit the marke whereat I aymed, and obtained that prize which I desired. But if Zoilus shall adjudge me presumptuous in Dedicating this my Chirographgraph A4v graph unto personages of so high ranke; both because of my insufficiency in literature and tendernesse in yeares: I thus Apologize for my selfe; that seeing the Bayter of Women hath opened his mouth against noble as well as ignoble, against the rich as well as the poore; therefore meete it is that they should be joynt spectators of this encounter: And withall in regard of my imperfection both in learning and age, I need so much the more to impetrate patronage from some of power to sheild mee from the biting wrongs of Momus, who oftentimes setteth a rankling tooth into the sides of truth. Wherefore I being of Decius his mind, who deemed himselfe safe under the shield of sar, have presumed to shelter my selfe under the wings of you (Honourable personages) against the persecuting heate of this fierie and furious Dragon; desiring that you would be pleased, not to looke so much ad opus, as ad animum: And so not doubting of the favourable accēeptance and censure of all vertuously affected, I rest

Your Honours and Worships Humbly at commandement.

Rachel Speght.

A B1r

If Reason had but curb’d thy witlesse will,

Or feare of God restrain’d thy raving quill,

Such venime fowle thou would’st have blusht to spue,

Except that Grace have bidden thee adue:

Prowesse disdaines to wrastle with the weake,

Heathenish affected, care not what they speake.

Seducer of the vulgar sort of men,

Was Sathan crept into thy filthie Pen,

Enflaming thee with such infernall smoake,

That (if thou had’st thy will) should women choake?

Nefarious fiends thy sence heerein deluded,

And from thee all humanitie excluded,

Monster of men, worthie no other name,

For that thou did’st assay our Sex to shame.

Ra. Sp.Rachel Speght

Faults escaped in this Impression.

  • Page I. lin.12. in the Preface for roaring reade roaving.
  • page 4. line 17. for Ironica reade Ironia.
  • page 7. line 19. for not touch reade not to touch.
  • page 11 line 20. for Meriam reade Miriam.
  • page 21. line 13. for tongs reade tongues.
  • page 32. line 27. for adulterous reade idolatrous.
  • page 33. line 20. for Arganox reade Organon.
B Not B1v

Not unto the veriest Ideot that ever set Pen to Paper, but to the Cynicall Bayter of Women, or metamorphosed Misogunes, Joseph Swetnam.

From standing water, which soon putrifies, can no good fish be expected; for it produceth no other creatures but those that are venemous or noisome, as snakes, adders, and such like. Semblably, no better streame can we looke, should issue from your idle corrupt braine, then that whereto the ruffe of your fury (to use your owne words) hath moved you to open the sluce. In which excrement of your roaring cogitations you have used such irregularities touching concordance, and observed so disordered a methode, as I doubt not to tel you, that a very Accidence Schollar would have quite put you downe in both. You appeare heerein not unlike that Painter, who seriously indevouring to pour- B2r pourtray Cupids Bowe, forgot the String: for you beeing greedie to botch up your mingle mangle invective against Women, have not therein observed, in many places, so much as as Grammer sense. But the emptiest Barrell makes the lowdest sound; and so we wil account of you.

Many propositions have you framed, which (as you thinke) make much against Women, but if one would make a Logicall assumption, the conclusion would be flat against your owne Sex. Your dealing wants so much discretion, that I doubt whether to bestow so good a name as the Dunce upon you: but Minority bids me keepe within my bounds; and therefore I onlie say unto you, that your corrupt Heart and railing Tongue, hath made you a fit scribe for the Divell.

In that you have termed your virulent foame, the Beare-bayting of Women, you have plainely displayed your owne disposition to be Cynicall, in that there appeares no other Dogge or Bull, to bayte them, but your selfe. Good had it beene for you to have put on that Muzzell, which Saint James would have all Christians to James 4 11. weare; Speake not evill one of another: and then had you not seemed so like the Serpent Porphirus, as now you doe; which, though full of deadly poyson, yet being toothlesse, hurteth none so much as himselfe. For you having gone beyond the limits not of Humanitie alone, but B2 of B2v of Christianitie, have done greater harme unto your owne soule, then unto women, as may plainely appeare. First, in dishonoring of God by palpable blasphemy, wresting and perverting 1. Pet. 3. 16. everie place of Scripture, that you have alleadged; which by the testimony of Saint Peter, is to the destruction of them that so doe. Secondly, it appeares by your disparaging of, and opprobrious speeches against that excellent worke of Gods hands, which in his great love he perfected for the comfort of man. Thirdly, and lastly, by this your hodge-podge of heathenish Sentences, Similies, and Examples, you have set forth your selfe in your right colours, unto the view of the world: and I doubt not but the Judicious will account of you according to your demerit: As for the Vulgar sort, which have no more learning then you have shewed in your Booke, it is likely they will applaud you for your paines.

As for your Bugge-beare or advice unto Women, that whatsoever they doe thinke of your Worke, they should conceale it, lest in finding fault, they bewray their galled backes to the world; in which you allude to that Proverbe, Rubbe a galled horse, and he will kicke: Unto it I answere by way of Apologie, that though everie galled horse, being touched, doth kicke; yet every one that kickes, is not galled: so that you might as well have said, that because burnt folks dread the fire, therfore none feare fire but those that B3r that are burnt, as made that illiterate conclusion which you have absurdly inferred.

In your Title Leafe, you arraigne none but lewd, idle, froward and unconstant women, but in the Sequele (through defect of memorie as it seemeth) forgetting that you had made a distinction of good from badde, condemning all in generall, you advise men to beware of, and not to match with any of these sixe sorts of women, viz. Good and Badde, Faire and Foule, Rich and Poore: But this doctrine of Divells 1. Tim. 4. 3. Saint Paul foreseeing would be broached in the latter times, gives warning of.

There also you promise a Commendation of wise, vertuous, and honest women, when as in the subsequent, the worst words, and filthiest Epithites that you can devise, you bestow on them in generall, excepting no sort of Women. Heerein may you be likened unto a man, which upon the doore of a scurvie house sets this Superscription, Heere is a very faire house to be let: whereas the doore being opened, it is no better then a dogge-hole and darke dungeon.

Further, if your owne words be true, that you wrote with your hand, but not with your heart, then you are an hypocrite in Print: but it is rather to be thought that your Pen was the bewrayer of the abundance of your minde, and that this was but a little morter to dawbe up agayne the wall, which you intended to breake downe.

B3 The B3v

The revenge of your rayling Worke wee leave to Him, who hath appropriated vengeance unto himselfe, whose Pen-man hath included Raylers in the Catalogue of them, that shall not inherite Gods Kingdome, and your selfe unto the mercie of that just Judge, who is able to save and to destroy.

Your undeserved friend,

Rachel Speght.


In praise of the Author and her Worke.

If little David that for Israels sake,

esteemed neyther life nor limbe too deare,

In that he did adventure without dread,

to cast at him, whom all the hoste did feare,

A stone, which brought Goliah to the ground,

Obtain’d applause with Songs and Timbrels sound.

Then let another young encombatant

receive applause, and thankes, as well as hee:

For with an enemie to Women kinde,

she hath encountred, as each wight may see:

And with the fruit of her industrious toyle,

To this Goliah she hath given the foyle.

Admire her much I may, both for her age,

and this her Mouzell for a blacke-mouth’d wight,

But praise her, and her worke, to that desert,

which unto them belongs of equall right

I cannot; onely this I say, and end,

Shee is unto her Sex a faithfull friend.



If he that for his Countrie doth expose

himselfe unto the furie of his foe,

Doth merite praise and due respect of those,

for whom he did that perill undergoe:

Then let the Author of this Mouzell true

Receive the like, of right it is her due.

For she to shield her Sex from Slaunders Dart,

and from invective obtrectation,

Hath ventured by force of Learnings Art,

(in which she hath had education)

To combate with him, which doth shame his Sex,

By offring feeble women to perplex.


Praise is a debt, which doth of due belong

To those, that take the path of Vertues trace,

Meating their wayes and workes by Reasons rule,

Having their hearts so lightned with Gods grace,

That willingly they would not him offend,

But holily their lines beginne and end.

Of such a Pupill unto Pietie

As is describ’d, I doe intend to speake,

A Virgin young, and of such tender age,

As for encounter may be deemd too weake,

Shee having not as yet seene twenty yeares,

Though in her carriage older she appeares.

Her wit and learning in this present Worke,

More praise doth merit, then my quill can write:

Her magnanimitie deserves applaud,

In ventring with a fierie foe to fight:

And now in fine, what shall I further say?

But that she beares the triumph quite away.

Favour B.

C1r 1

A Mouzell for Melastomus the Cynicall Bayter of, and foule- mouthed Barker against Evahs Sex.

Proverbs 18. 22. He that findeth a wife, findeth a good thing, and receiveth favour of the Lord.

If lawfull it bee to compare the Potter with his Clay, or the Architect with the Edifice; then may I, in some sort, resemble that love of God towards man, in creating woman, unto the affectionate care of Abraham for his sonne Isaac, who that hee might not take to wife one of the daughters of the Canaanites Gen. 24. 4. , did provide him one of his owne kindred.

C Almighty C1v 2

Ephe. 2 4. Almighty God, who is rich in mercie, having made all things of nothing, and created man in his owne image: that is, (as the Apostle expounds it) In wisedome, righteousnesse and true Ephe. 4. 24. holinesse; making him Lord over all: Col. 3 30. to avoide that solitarie condition that hee was then in, having none to commerce or converse withall but dumbe creatures, it seemed good unto the Lord, that as of every creature hee had made male and female, and man onely being alone without mate, so likewise to forme an helpe Gen. 2. 20. meete for him. Adam for this cause being cast into a heavy sleepe, God extracting a rib from his side, thereof made, or built, Woman; shewing thereby, that man was as an unperfect building afore woman was made; and bringing her unto Adam, united and married them together.

Thus the resplendent love of God toward man appeared, in taking care to provide him an helper before hee saw his owne want, and in providing him such an helper as should bee meete for him. Soveraignety had hee over all creatures, and they were all serviceable unto him; but yet afore woman was formed, there Gen. 2. 20. was not a meete helpe found for Adam. Mans worthinesse not meriting this great favour at Gods hands, but his mercie onely moving him thereunto: I may use those words which the Jewes uttered when they saw Christ weepe for Lazarus, Behold how hee loved him: John 11. 36. Behold, and that C2r 3 that with good regard, Gods love; yea his great love, which from the beginning hee hath borne unto man: which, as it appeares in all things; so next, his love in Christ Jesus apparantly in this; that for mans sake, that hee might not be an unite, when all other creatures were for procreation duall, hee created woman to bee a solace unto him, to participate of his sorrowes, partake of his pleasures, and as a good yokefellow 1. Cor. 11. 9. beare part of his burthen. Of the excellencie of this Structure, I meane of Women, whose foundation and original of creation, was Gods love, do I intend to dilate.

Of Womans Excellency, with the causes of her creation, and of the sympathie which ought to be in man and wife each toward other.

The worke of Creation being finished, this approbation thereof was given by God himselfe, That All was very good: Gen. 1. 31. If All, then Woman, who, excepting man, is the most excellent creature under the Canopie of heaven. But if it be objected by any.

1 Object. First, that woman, though created good, yet by giving eare to Sathans temptations, brought death & misery upon all her posterity.

2 Object. Secondly, That Adam was not deceived, but that the woman was deceived, and was in the transgression. 1. Tim. 2. 14.

C2 Thirdly, C2v 4

3 Object. Thirdly, that Saint Paul saith, It were good for a man not to touch a woman. I. Cor. 7. 1.

4 Object. Fourthly, and lastly, that of Salomon, who seemes to speake against all of our sex; I have found one man of a thousand, but a woman among them all have I not found, Eccles. 7. 30. whereof in it due place.

1 Object. answered. To the first of these objections I answere; that Sathan first assailed the woman, because where the hedge is lowest, most easie it is to get over, and she being the weaker vessell was with more facility to be seduced: Like as a Cristall glasse sooner receives a cracke then a strong stone pot. Yet we shall finde the offence of Adam and Eve almost to paralell: For as an ambitious desire of being made like unto God, was the motive which caused her to eate, so likewise was it his; as may plainely appeare by that Ironica Behold, man is become as one of us: Gen. 3. 22. Not that hee was so indeed; but heereby his desire to attaine a greater perfection then God had given him, was reproved. Woman sinned, it is true, by her infidelitie in not beleeving the Word of God, but giving credite to Sathans faire promises, that shee should not die; Gen. 3 4. but so did the man too: And if Adam had not approoved of that deed which Eve had done, and beene willing to treade the steps which she had gone, hee being her Head would have reproved her, and have made the commandement a bit to restraine him from breaking his Makers Injunction:on: C3r 5 on: For if a man burne his hand in the fire, the bellowes that blowed the fire are not to be blamed, but himselfe rather, for not being carefull to avoyde the danger: Yet if the bellowes had not blowed, the fire had not burnt; no more is woman simply to bee condemned for mans transgression: for by the free will, which before his fall hee enjoyed, hee might have avoyded, and beene free from beeing burnt, or singed with that fire which was kindled by Sathan, and blowne by Eve. It therefore served not his turne a whit, afterwardes to say, The woman which thou gavest mee, gave mee of the tree, and I did eate: Genesi. 3. 12. For a penalty was inflicted upon him, as well as on the woman, the punishment of her transgression being particular to her owne sex, and to none but the female kinde: but for the sinne of man the whole earth was cursed. And he being better able, then the Genesis 3. 17. woman, to have resisted temptation, because the stronger vessell, was first called to account, to shew, that to whom much is given, of them much is required; and that he who was the soveraigne of all creatures visible, should have yeelded greatest obedience to God.

True it is (as it already confessed) that woman first sinned, yet finde wee no mention of spirituall nakednesse till man had sinned: then it is said, Their eyes were opened, Genesis 3. 7. the eies of their mind and conscience; and then perceived they themselves naked, that is, not onely bereft of C3 that C3v 6 that integritie, which they originally had, but felt the rebellion & disobedience of their members in the disordered motions of their now corrupt nature, which made them for shame to cover their nakednesse: then (and not afore) is it said that they saw it, as if sinne were imperfect, and unable to bring a deprivation of a blessing received, or death on all mankind, till man (in whom lay the active power of generation) had transgressed. The offence therefore of Adam and Eve is by Saint Austin thus distinguished, the man sinned against God and himselfe, the woman against God, her selfe, and her husband: yet in her giving of the fruit to eate had she no malicious intent towardes him, but did therein shew a desire to make her husband partaker of that happinesse, which she thought by their eating they should both have enjoyed. This her giving Adam of that sawce, wherewith Sathan had served her, whose sowrenesse afore he had eaten, she did not perceive, was that, which 1 Pet.Peter 3. 7. made her sinne to exceede his: wherefore, that she might not of him, who ought to honour her, be abhorred, the first promise that was made in Paradise, God makes to woman, that by her Seede should the Serpents head be broken: Genesis 3. 15. whereupon Adam calles her Hevah, life, that as the woman had beene an occasion of his sinne, so should woman bring foorth the Saviour from sinne, which was in the fullnesse of time accomplished; by which was manifested,sted, C4r 7 Galat. 4 4. sted, that he is a Saviour of beleeving women, no lesse then of men, that so the blame of sinne may not be imputed to his creature, which is good; but to the will by which Eve sinned, and yet by Christs assuming the shape of man was it declared, that his mercie was equivalent to both Sexes; so that by Herods blessed Seed (as Saint Paul affirmes) it is brought to passe, that male and female are all one in Christ Jesus. Galat. 3. 28.

2 Objection answered. To the second objection I answer, That the Apostle doth not heereby exempt man from sinne, but onely giveth to understand, that the woman was the primarie transgressour; and not the man, but that man was not at all deceived, was farre from his meaning: for he afterward expresly saith, that as in Adam all die, so in Christ shall all be made alive. 1. Cor. 15. 22.

For the third objection, It is good for a man 3 Objection answered. not touch a woman: The Apostle makes it not a positive prohibition, but speakes it onelie because of the Corinths present necessitie, who 1 Cor. 7. were then persecuted by the enemies of the Church, for which cause, and no other, hee saith, Art thou loosed from a wife? seeke not a wife: meaning whilst the time of these perturbations should continue in their heate; but if thou art bound, seeke not to be loosed: if thou marriest, thou sinnest not, only increasest thy care: for the married careth for the things of this world, And I wish that you were without care, that yee might cleave fast unto the Lord without separation: For the C4v 8 the time remaineth, that they which have wives be as though they had none: for the persecuters shall deprive you of them, eyther by imprisonment, banishment, or death; so that manifest it is, that the Apostle doth not heereby forbid marriage, but onely adviseth the Corinths to forbeare a while, till God in mercie should curbe the fury of their adversaries. For (as Eusebius writeth) Paul was afterward married himselfe, the which is very probable, being that interrogatively he saith, Have we not power to leade about a wife, being a sister, as well as the rest of the Apostles, and as the brethren of the Lord and Cephas? 1.Corint. 9. 5.

The fourth and last objection, is that of Salomon, I have found one man among a thousand, Ecclel. 7. 30. but a woman among them all have I not found: 4 Object answered. for answere of which, if we looke into the storie of his life, wee shall finde therein a Commentary upon this enigmaticall Sentence included: for it is there said, that Salomon had seven hundred wives, and three hundred concubines, which 1 King. 11. 3. number connexed make one thousand. These women turning his heart away from being perfect with the Lord his God, sufficient cause had hee to say, that among the said thousand Pagnine. women found he not one upright. Hee saith not, that among a thousand women never any man found one worthy of commendation, but speakes in the first person singularly, I have not found, meaning in his own experience: for this assertion is to be holden a part of the confession of D1r 9 of his former follies, and no otherwise, his repentance being the intended drift of Ecclesiastes.

Thus having (by Gods assistance) removed those stones, whereat some have stumbled, others broken their shinnes, I will proceede toward the period of my intended taske, which is, to decipher the excellency of women: of whose Creation I will, for orders sake observe; First, the efficient cause, which was God; Secondly, the materiall cause, or that whereof shee was made; Thirdly, the formall cause, or fashion, and proportion of her feature; Fourthly and lastly, the finall cause, the end or purpose for which she was made. To beginne with the first.

The efficient cause of womans creation, was Jehovah the Eternall; the truth of which is manifest in Moses his narration of the sixe dayes workes, where he saith, God created them male and female: Genesis 1. 28. And David exhorting all the earth to sing unto the Lord; meaning, by a Metonimie, earth, all creatures that live on the earth, of what nation or Sex soever, gives this reason, For the Lord hath made us. Psal.100.3. That worke then can not chuse but be good, yea very good, which is wrought by so excellent a workeman as the Lord: for he being a glorious Creator, must needes effect a worthie creature. Bitter water can not proceede from a pleasant sweete fountaine, Psal.100.4. nor bad worke from that workman which Math.19.17. is perfectly good, & in proprietie, none but he.

D Secondly, D1v 10

Secondly, the materiall cause, or matter whereof woman was made, was of a refined Genesis 2.7. mould, if I may so speake: for man was created of the dust of the earth, but woman was made of a part of man, after that he was a living soule: yet was shee not produced from Adams foote, to be his too low inferiour; nor from his head to be his superiour, but from his side, neare his heart, to be his equall; that where he is Lord, she may be Lady: and therefore saith God concerning man and woman jointly, Let them rule over the fish of the Sea, and over the foules of the Heaven, and over every beast that moveth upon the earth: Genesis 1.26. By which words, he makes their authority equall, and all creatures to be in subjection unto them both. This being rightly considered, doth teach men to make such account of their wives, as Adam did of Eve, This is bone of my bone, and flesh of my flesh: Genesis 2. 23. As also, that they neyther doe or wish any more hurt unto them, then unto their owne bodies: for men ought Ephes. 5. 28. to love their wives as themselves, because hee that loves his wife, loves himselfe: And never man hated his owne flesh (which the woman is) unlesse a monster in nature.

Thirdly, the formall cause, fashion, and proportion of woman was excellent: For she was neyther like the beasts of the earth, foules of the ayre, fishes of the Sea, or any other inferiour creature, but Man was the onely object, which she did resemble. For as God gave man a D2r 11 a lofty countenance, that hee might looke up toward Heaven, so did he likewise give unto woman. And as the temperature of mans body is excellent, so is womans. For whereas other Creatures, by reason of their grosse humours, have excrements for their habite, as foules, their feathers, beasts, their haire, fishes, Gen.1. 26. their scales, man and woman onely, have their skinne cleare and smoothe. And (that more is) in the Image of God were they both created; yea and to be briefe, all the parts of their bodies, both externall and internall, were correspondent and meete each for other.

Fourthly and lastly, the finall cause, or end, for which woman was made, was to glorifie God, and to be a collaterall companion for man to glorifie God, in using her bodie, and all the parts, powers, and faculties thereof, as instruments for his honour: As with her voice Exod. 15. 20. to sound foorth his prayses, like Meriam, and the rest of her company; with her tongue not to utter words of strife, but to give good councell unto her husband, the which hee must not Genesis 21. 12 despise. For Abraham was bidden to give eare to Sarah his wife. Pilate was willed by his wife not to have anie hand in the condemning of Math. 27. 19. Christ; and a sinne it was in him, that hee listned not to her: Leah and Rachel councelled Genesis 31. 16. Jaacob to do according to the word of the Lord: and the Shunamite put her husband in mind of 2 Kings 4. 9. harbouring the Prophet Elisha: her hands shold D2 be D2v 12 be open according to her abilitie, in contributing towards Gods service, and distressed servants, like to that poore widdow, which cast Luke 8. two mites into the Treasurie; and as Marie Magdalen, Susanna, and Joanna the wife of Herods Steward, with many other, which of their substance ministred unto Christ. Her heart should be a receptacle for Gods Word, like Luke 1. 51. Mary that treasured up the sayings of Christ in her heart. Her feete should be swift in going to seeke the Lord in his Sanctuarie, as Marie Magdalen made haste to seeke Christ at John 20. 1. his Sepulchre. Finally, no power externall or internall ought woman to keep idle, but to imploy it in some service of God, to the glorie of her Creator, and comfort of her owne soule.

The other end for which woman was made, was to be a Companion and helper for man; and if she must be an helper, and but an helper, then are those husbands to be blamed, which lay the whole burthen of domesticall affaires and maintenance on the shoulders of their wives. For, as yoake-fellowes they are to sustayne part of echeach others cares, griefs, and calamities: But as if two Oxen be put in one yoke, the one being bigger then the other, the greater beares most weight; so the Husband being the stronger vessell is to beare a greater burthen then his wife; And therefore the Lord said to Adam, In the sweate of thy face shalt thou eate thy bread, till D3r 13 till thou returne to the dust. Gen. 3. 19. And Saint Paul saith That he that provideth not for his houshold is worse then an Infidel. 1. Tim. 5. 8. Nature hath taught senselesse creatures to helpe one another; as the Male Pigeon, when his Hen is weary with sitting on her egges, and comes off from them, supplies her place, that in her absence they may receive no harme, untill such time as she is fully refreshed. Of small Birds the Cocke alwaies helpes his Hen to build her nest; and while she sits upon her egges, he flies abroad to get meat for her, who cannot then provide any for her selfe. The crowing Cockrell helpes his Hen to defend her Chickens from perill, and will indanger himselfe to save her and them from harme. Seeing then that these unreasonable creatures, by the instinct of nature, beare such affection each to other, that without any grudge, they willingly, according to their kind, helpe one another, I may reason à minore ad maius, that much more should man and woman, which are reasonable creatures, be helpers each to other in all things lawfull, they having the Law of God to guide them, his Word to bee a Lanthorne unto their feete, and a Light unto their pathes, by which they are excited to a farre more mutuall participation of each others burthen, then other creatures. So that neither the wife may say to her husband, nor the husband unto his wife, I have no need of thee, no more then the members of the body may D3 so D3v 14 1. Cor. 12. 21. so say each to other, betweene whom there is such a sympathie, that if one member suffer, all suffer with it: Therefore though God bade Abraham forsake his Countrey and Kindred, yet he bade him not forsake his wife, who being Flesh of his flesh, and bone of his bone, was to bee copartner with him of whatsoever did betide him, whether joy or sorrow. Wherefore Salomon saith, Woe to him that is alone; Eccles 4. 10. for when thoughts of discomfort, troubles of this world, and feare of dangers do possesse him, he wants Eccles 4. 10. a companion to lift him up from the pit of perplexitie, into which hee is fallen: for a good wife, saith Plautus, is the wealth of the minde, and the welfare of the heart; and therefore a meete associate for her husband; And Woman, 1. Cor. 11. 7. saith Paul, is the glorie of the man.

Marriage is a merri-age, and this worlds Paradise, where there is mutuall love. Our blessed John 2. Saviour vouchsafed to honour a marriage with the first miracle that he wrought, unto which miracle matrimoniall estate may not unfitly bee resembled: For as Christ turned water into wine, a farre more excellent liquor; which, as the Psalmist saith, Makes glad the heart of man; Psal,104.15. So the single man is by marriage changed from a Batchelour to a Husband, a farre more excellent title: from a solitarie life unto a joyfull union and conjunction, with such a creature as God hath made meete for man, for whom none was meete till she was made. The enjoying of this D4r 155 this great blessing made Pericles more unwilling to part from his wife, then to die for his Countrie; And Antonius Pius to poure forth that patheticall exclamation against death, for depriving him of his deerely beloved wife, O cruell hard-hearted death in bereaving mee of her whom I esteemed more then my owne life! A vertuous woman, Prou.12.4. saith Salomon, is the Crowne of her husband; By which metaphor hee sheweth both the excellencie of such a wife, and what account her husband is to make of her: For a King doth not trample his Crowne under his feete, but highly esteemes of it, gently handles it, and carefully laies it up, as the evidence of his Kingdome; and therefore when David destroyed 1. Chron. 20. 2. Rabbah hee tooke off the Crowne from their Kings head: So husbands should not account their wives as their vassals, but as those that are 1. Pet. 3. 7. heires together of the grace of life, and with all lenitie and milde perswasions set their feete in the right way, if they happen to tread awry, 1. Sam. 1. 17. bearing with their infirmities, as Elkanah did with his wives barrennesse.

Math. 22. The Kingdome of God is compared unto Reu. 19. 7. the marriage of a Kings sonne: John calleth the conjunction of Christ and his Chosen, a Marriage: And not few, but many times, doth our blessed Saviour in the Canticles, set forth his unspeakable love towards his Church under the title of an Husband rejoycing with his Wife; and often vouchsafeth to call her his Sister D4v 16 Sister and Spouse, by which is shewed that with God is no respect of persons, Rom. 2. 11. Nations, or Sexes: For whosoever, whether it be man or woman, that doth beleeve in the Lord Jesus, such shall bee saved. John. 3. 18. And if Gods love even from the beginning, had not beene as great toward woman as to man, then would hee not have preser ved from the deluge of the old world as many women as men; nor would Christ after his Resurrection have appeared unto a woman first of all other, had it not beene to declare thereby, that the benefites of his death and resurrection, are as availeable, by beleefe, for women as for men; for hee indifferently died for the one sex as well as the other: Yet a truth ungainesayable is it, that the Man is the Womans Head; 1. Cor. 11. 3. by which title yet of Supremacie, no authoritie hath hee given him to domineere, or basely command and imploy his wife, as a servant; but hereby is he taught the duties which hee oweth unto her: For as the head of a man is the imaginer and contriver of projects profitable for the safety of his whole body; so the Husband must protect and defend his Wife from injuries: For he is her Head, as Christ is the Head of his Church, Ephe. 5. 23. which hee entirely loveth, and for which hee Job 2. 4. gave his very life; the deerest thing any man hath in this world; Greater love then this hath no man, when he bestoweth his life for his friend, John 15. 13. saith our Saviour: This president passeth all other patternes, it requireth great benignity, and E1r 17 and enjoyneth an extraordinary affection, For men must love their wives, even as Christ loved his Church. Secondly, as the Head doth not jarre or contend with the members, which being many, 1. Cor. 12. 20. as the Apostle saith, yet make but one bodie; no more must the husband with the wife, but expelling Col. 3. 19. all bitternesse and cruelty hee must live with her lovingly, and religiously, honouring 1. Pet. 3. 7. her as the weaker vessell. Thirdly, and lastly, as hee is her Head, hee must, by instruction, bring her to the knowledge of her Creator, that so 1. Cor. 14. 35. she may be a fit stone for the Lords building. Women for this end must have an especiall care to set their affections upon such as are able to teach them, that as they grow in yeares, they may grow in grace, and in the knowledge of Christ Jesus our Lord. 1. Pet. 3. 18.

Thus if men would remember the duties they are to performe in being heads, some would not stand a tip-toe as they doe, thinking themselves Lords & Rulers, and account every omission of performing whatsoever they command, whether lawfull or not, to be matter of great disparagement, and indignity done them; whereas they should consider, that women are enjoyned to submit themselves unto their husbands Ephes 5. no otherwaies then as to the Lord; so that from hence, for man, ariseth a lesson not to bee forgotten, that as the Lord commandeth nothing to be done, but that which is right and good, no more must the husband; for if a wife E fulfill E1v 18 fulfill the evill command of her husband, shee Actes 5. 2. obeies him as a tempter, as Saphira did Ananias. But least I should seeme too partiall in praysinng women so much as I have (though no more then warrant from Scripture doth allow) I adde to the premises, that I say not, all women are vertuous, for then they should be more excellent then men, sith of Adams sonnes there was Cain as well as Abel, and of Noahs, Cham as well as Sem; so that of men as of women, there are two sorts, namely, good and bad, which in Mathew the five and twenty chapter, are comprehended under the name of Sheepe and Goats. And if women were not sinfull, then should they not need a Saviour: but the Virgin Mary a patterne of piety, rejoyced in God her Saviour: Ergo, Luke 1. 47. she was a sinner. In the Revelation the Zach. 5. 7. Church is called the Spouse of Christ; and in Zachariah, wickednesse is called a woman, to shew that of women there are both godly and ungodly: For Christ would not Purge his Floore if there were not Chaffe among the Wheate; nor should gold neede to bee fined, if among Gen. 18. 25. it there were no drosse. But farre be it from any one, to condemne the righteous with the wicked, or good women with the bad (as the Bayter of women doth:) For though there are some scabbed sheepe in a Flocke, we must not therefore conclude all the rest to bee mangie: And though some men, through excesse, abuse Gods creatures, wee must not imagine that all men are E2r 19 are Gluttons; the which wee may with as good reason do, as condemne all women in generall, for the offences of some particulars. Of the good sort is it that I have in this booke spoken, and so would I that all that reade it should so understand me: for if otherwise I had done, I should have incurred that woe, which by the Prophet Isaiah is pronounced against them that speake well of evill, Esay 5. 20. and should Prou. 17. 15. have justified the wicked, which thing is abhominable to the Lord.

E2 The E2v

The Epilogue or upshut of the premises.

Great was the unthankefulnesse of Pharaohs Gen. 40. 23. Butler unto Joseph; for though hee had done him a great pleasure, of which the Butler promised requitall, yet was hee quite forgotten of him: But farre greater is the ingratitude of those men toward God, that dare presume to speake and exclaime against Woman, whom God did create for mans comfort. What greater discredit can redound to a workeman, then to have the man, for whom hee hath made it, say, it is naught? or what greater discurtesie can be offered to one, that bestoweth a gift, then to have the receiver give out, that hee cares not for it: For he needes it not? And what greater ingratitude can bee shewed unto God then the opprobrious speeches and disgracefull invectives, which some diabolicall natures doe frame against women?

Ingratitude is, and alwayes hath beene accounted so odious a vice, that Cicero saith, If one doubt what name to give a wicked man, let him call him an ungratefull person, and then hee hath said enough. It was so detested among the Persians, as that by a Law they provided, that such should suffer death as felons, which prooved unthanke- E3r unthankefull for any gift received. And Love Rom. 13. 10. (saith the Apostle) is the fulfilling of the Lawe: But where Ingratitude is harbored, there Love is banished. Let men therefore beware of all unthankefulnesse, but especially of the superlati ve ingratitude, that which is towards God, which is no way more palpably declared, then by the contemning of, and rayling against women, which sinne, of some men (if to be termed men) no doubt but God will one day avenge, when they shall plainely perceive, that it had been better for them to have been borne dumbe and lame, then to have used their tongs and hands, the one in repugning, the other in writing against Gods handie worke, their owne flesh, women I meane, whom God hath made equall with themselves in dignity, both temporally and eternally, if they continue in the faith: which God for his mercie sake graunt they alwayes may, to the glory of their Creator, and comfort of their owne soules, through Christ Amen.

To God onely wise be glorie now and for ever, Amen.
E3 E3v

to the bayter of


of some part of his Diabolicall Disci­

Printed by N. O. for Thomas Archer,
and are to be sold at his shop in

E4v F1r

To the Reader.

Although (curteous Reader) I am young in yeares, and more defective in knowledge, that little smattering in Learning which I have obtained, being only the fruit of such vacant houres, as I could spare from affaires befitting my Sex, yet am I not altogether ignorant of that Analogie which ought to be used in a literate Responsarie: But the Beare-bayting of Women, unto which I have framed my Apologeticall answere, beeing altogether without methode, irregular, without Grammaticall Concordance, and a promiscuous mingle mangle, it would admit no such order to bee observed in the answering thereof, as a regular Respousarie requireth.

Wherfore (gentle Reader) favorably cōsider, that as that Painter is not to be held unskilfull, which having a deformed Object, makes the like portraiture; no more am I justly to be blamed for my immethodicall Apologie, sith any judicious Reader may plainely see, that the Bayter of Women his pestiferous obtrectation is like a Taylers Cushion, that is botcht togetherF gether F1v gether of shreddes, so that, were it not to prevent future infection with that venome, which he hath, and daily doth sweate out, I would have beene loath to have spent time so idlely, as to answere it at all: but a crooked pot-lid well enough fits a wrie-neckt pot, an unfashioned shooe a mis-shapen foote, and an illiterate answere an unlearned irreligious provocation. His absurdities therein contayned, are so many, that to answere them severally, were as frivolous a worke, as to make a Trappe for a Flea, and as tedious as the pursuite of an Arrow to an impotent man. Yet to prevent his having occasion to say, that I speake of many, but can instance none, I have thought it meete to present a few of them to his view, as followeth, that if Follie have taken roote in him, he may seeke to extirpate it, and to blush at the sight of that fruit, which he hath already brought foorth; a fruite I call it (not unfitly I hope) because a Crabbe may so be termed, as well as a good Apple. Thus, not doubting of the favour of well affected, and of their kinde acceptance of my indevours, of which I desire not applaud, but approbation: I rest,

Your friend,

Rachel Speght.

The F2r

¶The Preface unto the Subsequuent.

With edged tooles (saith the old Proverbe) it is ill sporting; but farre more dangerous: yea damnable is Hebr. 4. 12. it to dally with Scripture, the two-edged Sword of the Eternall: for so to doe is a breach of the third Commandement; and he that failes in one point, is guiltie of all. James 2. 10. If the magnitude of this sinne had beene considered by the Bayter of Women, the lamentable, yet just reward thereof, as of all other sinnes without repentance, would, if he had but a servile feare, have restrained him from transgressing herein. But as one devoide of all true feare of Gods indignation against wilfull sinners (for as ignorance doth somewhat extenuate a fault, so doth knowledge much aggravate it) he hath made the exordium of his brainesicke exhalation against women, to be a perverting of a part of holy Writ; ex unguibus leonem, judge of this Lion by his pawe. For if the fore foot be monstrous, doubtlesse the whole bodie is correspondent F2 thereto. F2v thereto. The Porch indeede is fowle, but hee that viewes the sequel, as I have done, shall find a laystall of heathenish Assertions, Similies, and Examples, illiterate composition, irreligious invectives, and (which is worst) impious blasphemies therein included, filthy rubbish, more fitte to be heaped up by a Pagan, then one that beareth the name of a Christian.

But lest it should not onely be thought, but also said, that I finde fault where none is; or that I do ill to mislike the Worke, and not make the Author therewith acquainted, that if he please, hee may answer for himselfe: I thinke it not amisse to propose some few Quæres unto the Bayter of Women, which I have abstracted out of his infamous Booke, as himselfe confesseth it to be in his Epistle to Women.

Cer- F3r 29

Certaine Quæres to the Bayter of Women,

with Confutation of some Part of his Diabolicall Discipline.

If it bee true, asse you affirme, Pag. 2. line 26. That women will not give thankes for a good turne.

I demand whether Deborah and Hannah were not women, who both of them sang hymnes of thankesgi ving unto the Lord; the one for his mercy in Judg. 5. granting her victory over Israels enemies, the 1. Sam. 1. 11. & 2. 1. other for his favourable giving unto her a son, which she full oft and earnestly had desired?

And where-asse you say, Page 4. line 22. that a woman that hath a faire face, it is ever matched with a cruel heart, and her heavenly lookes with hellish thoughts: You therein shew your selfe a F3 con- F3v 30 contradictor of Scriptures presidents: For Abigail 1. Sam. 25. 3. 18. was a beautifull woman, and tenderhearted; Rebekah was both faire of face and Gen. 24. 16. 18. pittifull. Many examples serving to confute your universall rule might bee produced, but these are sufficient to dispell this your cloud of untruth. As for your audacitie in judging of womens thoughts, you thereby shew your selfe an usurper against the King of heaven, the true Math. 12. 25. knowledge of cogitations being appropriate unto him alone.

If your assertion, That a woman is better lost then found, better forsaken then taken (Page 5. line 4.) be to be credited, me thinkes, great pitty it is, that afore you were borne, there was none so wise as to counsell your father not to meddle with a woman, that hee might have escaped those troubles, which you affirme, that all married men are cumbred with, Page 2. line 20. As also that hee might not have begotten such a monster in nature Asse your selfe, who (like the Priest which forgot he was Parish Clearke) defame and exclaime against women, as though your selfe had never had a mother, or you never beene a child.

You affirme (Page 10. line 18.) that for the love of women, David purchased the displeasure of his God: It had beene good that you had cited the place of story where you finde it, For I never yet in Scripture read, that the Almighty was displeased with David for his love to women,men, F4r 31 men, but for his lust to Bathsheba, which afterward brought forth his adulterous act, and his causing Uriah to be murthered.

In saying (Page 10. line. 25.) that Jobs wife counselled her husband to curse God, 2. Sam. 11. you misconster the Text; for the true construction thereof will shew it to bee a Scarcasmus or Ironicall speech, and not an instigation to blasphemie.

Page 11. line 8. you count it Wonderfull to see the mad feates of women, for shee will now bee merry, then sad: but me thinkes it is farre more wonder-foole to have one, that adventures to make his Writing as publique as an In-keepers Signe, which hangs to the view of all passengers, to want Grammaticall Concordance in his said Writing, and joyne together Women plurall, and shee singular, Asse you not onely in this place, but also in others have done.

Albeit the Scripture verifieth, that God Gen. 2. 22. made woman and brought her to man; and that Prou. 19. 14. a prudent wife commeth of the Lord: yet have you not feared blasphemously to say, that women sprung from the divell, Page 15. line 26. But being, as it seemes, defective in that whereof you have much need (for mendacem oportet esse memorem) you suddainely after say, That women were created by God, and formed by nature, and therefore by policie and wisedome to be avoyded, Page 16. line 12. An impious conclusion to inferre, that because God created, therefore to be avoyded: Oh intollerable absurdity!

Men F4v 32 Men I say may live without women, but women cannot live without men, Page 14. line 18. If any Religious Author had thus affirmed, I should have wondred, that unto Satans suggestions he had so much subjected himselfe, as to crosse the Almighties providence and care for mans good, who positively said, It is not good for man to bee alone; Gen. 2. 18. But being that the sole testimony heereof is your owne dico, I marvell no whit at the errour, but heartily wish, that unto all the untruths you have uttered in your infamous booke, you had subscribed your Dico, that none of them might bee adjudged truths: For mendacis præmium est verbis eius non adhiberi fidem.

Page 17. line 5. you affirme, that Hosea was brought unto Idolatrie by marrying with a lewd woman, which is as true as the sea burnes; and for proofe thereof you cite Hosea I. in which chapter is no such matter to be found, it onely containing a declaration of the Lords anger against the adulterous Jewes, who had gone a whoring after other Gods, set forth in a parable of an husband and an adulterous wife.

Page 19. Theodora a monstrous strumpet, Lavia, Floria, and Lais, were three notable Curtizans.

Was not that noble Citie of Troy, sacked and spoyled for the faire Helena? Page 21. Therefore stay not alone in the company of a woman, trusting to thy owne chastity, except thou bee more strong then Sampson, more wise then Salomon, or more holy G1r 33 holy then David, for these, and many more have beene overcome by the sweete intisements of women, Page 22.

Luke 23. 19. I may as well say Barrabas was a murtherer, 2. Sam. 3. 27. Joab killed Abnner and Amasa, and Pharaoh Necho 2. Sam. 20. 10. slew Josiah; therefore stay not alone in the 2. King 23. 29. companie of a man, trusting to thy owne strength, except thou bee stronger then Josiah, and more valiant then Abner and Amasa, for these and many more have beene murthered by men. The forme of argumentation is your owne, the which if you dislike, blame your selfe for proposing such a patterne, and blush at your owne folly, Quod te posse non facile credo: for it is an old saying, how true I know not, that blushing is a signe of grace.

Page 31. line 15. If God had not made women onely to bee a plague to man, hee would never have called them necessarie evils. Albeit I have not read Seaton or Ramus, nor so much as seene (though heard of) Aristotles Arganox, yet by that I have seene and reade in compasse of my apprehension, I will adventure to frame an argument or two, to shew what danger, for this your blasphemy your are in.

To fasten a lie upon God is blasphemy: But the Bayter of women fastens a lie upon God: ergo, the Bayter is a blasphemer.

The Proposition, I trowe, none will gaine-say, the assumption I thus prove,

Whosoever affirmes God to have called womenG men G1v 34 men necessary evils, fastens a lie upon God: For from the beginning of Genesis to the end of the Revelation is no such instance to be found: But the Bayter affirmes God so to have called women, Ergo, the Bayter fastens a lie upon God.

The reward according to Law Divine due unto the Bayter of women.

Whosoever blasphemeth God, ought by his Law, to die; The Bayter of Women hath blasphemed God, Ergo, he ought to die the death.

The Proposition is upon record, Levit. 24. 14. 16. The Assumption is formerly proved.

If thou marryest a still and a quiet woman, that will seeme to thee that thou ridest but an ambling horse to hell, but if with one that is froward and unquiet, then thou wert as good ride a trotting horse to the divell. Page 35. line 13.

If this your affirmation be true, then seemes it, that hell is the period of all married mens travailes, and the center of their circumference. A man can but have either a good wife or a bad; and if he have the former, you say he doth but seeme to amble to hell; if the latter, he were as good trot to the divell: But if married men ride, how travaile Batchelours? surely, by your rule they must go on foote, because they want wives; which (inclusively) you say are like horses to carry their husbands to hell. Wherefore in my minde, it was not without mature considerationderation G2r 35 deration that you married in time, because it would be too irksome for you to travaile so tedious a journey on foote.

Now the fire is kindled, let us burne this other faggot. Page 38. line 4.

Beware of making too great a fire, lest the surplussage of that fires effect which you intended for others, singe your selfe.

Shee will make thee weare an Oxe feather in thy Cappe. Page 44. line 4.

If Oxen have feathers, their haires more fitly may be so termed then their hornes.

Page 50. line 28. There is no joy nor pleasure in this world which may be compared to Marriage, for if the husband be poore and in adversitie, then hee beares but the one halfe of the griefe: and furthermore, his wife will comfort him, with all the comfortable meanes she can devise.

Page 51. line 16. Many are the joyes and sweete pleasures in Marriage, as in our children, &c.

Page 34. line 5. There are many troubles comes gallopping at the heeles of a woman. If thou wert a Servant, or in bondage afore, yet when thou marriest, thy toyle is never the nearer ended, but even then, and not before, thou changest thy golden life, which thou didst leade before (in respect of the married) for a droppe of hony, which quickely turnes to be as bitter as wormewood.

Page 53. line 19. The husband ought (in signe of love) to impart his secrets and counsell unto his wife, for many have found much comfort and profiteG2 fite G2v 36 fite by taking their wives counsell; and if thou impart any ill happe to thy wife, shee lighteneth thy griefe, either by comforting thee lovingly, or else, in bearing a part thereof patiently.

Page 41. line 12. If thou unfouldest any thing of secret to a woman, the more thou chargest her to keepe it close, the more shee will seeme, as it were, with childe, till shee have revealed it.

It was the saying of a judicious Writer, that whoso makes the fruit of his cogitations extant to the view of all men, should have his worke to be as a well tuned Instrument, in all places according and agreeing, the which I am sure yours doth not: For how reconcile you those dissonant places above cited? or how make you a consonant diapason of those discords wanting harmony?

Page 34. line 19. You counsell all men, to shunne idlenesse, and yet the first words of your Epistle to Women are these, musing with my selfe being idle: Heerein you appeare, not unlike unto a Fencer, which teacheth another how to defend himselfe from enemies blowes, and suffers himselfe to be stricken without resistance: for you warne others, to eschew that dangerous vice, wherewith (by your owne confession) your selfe is stained.

Page 57. line 5. If thou like not my reasons to expell love, then thou mayest trie Ovids Art, for he counsells those that feele this horrible heate to coole their flames with hearbes which are colde of nature G3r 37 nature as Rew, &c.

Albeit you doubt not but by some to be reputed for a good Archer, yet heere you shot wide from the truth, in saying without contradiction of Ovids errour, that Rew is of a cold nature: For most Physitions (if not all) both ancient and moderne, holde it to be hote and drie in the third degree: and experience will tell the user thereof, that the temperature is hote, not colde. And though the sense of tasting, without further triall, doth repell this errour, I doubt not but in citing this prescription, you have verified the opinion of that philosopher, which said, That there are some, who thinke they speake wisest, and write most judiciously, when they understand not themselves.

But, ut opus ad finem perducam, sith I have trode my utmost intended steppe, though left one path ungone, I meane the Beare-bayting of Widdowes unviewed, in that I am ignorant of their dispositions, accounting it a follie for me to talke of Robin-hood, as many doe, that never shot in his Bowe, I leave the speculation (with approbation of their Beare-bayting) to those that regard neyther affabilitie nor humanitie, and wishing unto every such Misogunes, a Tiburne Tiffenie for curation of his swolne necke, which onely through a Cynicall inclination will not indure the yoke of lawfull Matrimony, I bid farewell.

G3 F ret G3v 38

F ret, fume, or frumpe at me who will, I care not,

I will thrust forth thy sting to hurt, and spare not:

N ow that the taske I undertooke is ended,

I dread not any harme to me intended,

S ith justly none therein I have offended.

  • Page 7. line 7. for Herods reade Hevahs