The Cynicall Bayter of, and foule
mouthed Barker againſt
Or an Apologeticall Anſwere to
that Irreligious and Illiterate
Pamphlet made by Jo. Sw.Joseph Swetnam and by him
Intituled, The Arraignement
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
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 iv 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 v 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 vi 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 Cæſar, 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
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.
¶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- ix 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 x 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 xi 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 xii 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.
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.
A Mouzell for Melaſtomus the Cynicall Bayter of, and foule- mouthed Barker againſt Evahs Sex.
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 2 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 3 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, 4 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: 5 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 6 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. 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, 7 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 8 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 9 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, 10 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 11 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 12 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 13 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 14 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 15 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 16 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 preſerved 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 17 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 18 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 19 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.
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- 21 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 ſuperlative 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 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
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 26 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,
¶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. 28 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.
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 thankeſgiving 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- 30 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, 31 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!
Men32 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 33 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 34 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 35 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 36 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 37 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.
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.