Ester hath hanged Haman: OR AN ANSWER TO a lewd Pamphlet, entitled, The Arraignment of Women. With the arraignment of lewd, idle, froward, and unconstant men, and HUSBANDS.  
Divided into two Parts. The first proveth the dignity and worthiness of Women, out of divine Testimonies. The second showing the estimation of the Feminine Sex, in ancient and Pagan times; all which is acknowledged by men themselves in their daily actions.  
Written by Ester Sowernam, neither Maid, Wife nor Widow, yet really all, and therefore experienced to defend all.  JOHN 8.7. He that is without sin among you, let him first cast a stone at her. 
Neque enim lex iusticior ulla  
— Quam necis Artificem arte perire sua.  
LONDON, Printed for Nicholas Bourne, and are to be sold at his shop at the entrance of the Royal Exchange. 1617.   

TO ALL RIGHT Honourable, Noble, and worthy Ladies, Gentlewomen, and others, virtuously disposed, of the Feminine Sex.  
RIght Honourable, and all others of our Sex, upon my repair to London this last Michaelmas Term; being at supper amongst friends, where the number of each sex were equal; As nothing is more usual for tabletalk; there fell out a discourse concerning women, some defending, others objecting against our Sex: Upon which occasion, there happened a mention of a Pamphlet entitled The Arraignment of Women, which I was desirous to see. The next day a Gentleman brought me the Book, which when I had superficially run over, I found the discourse as far off from performing what the Title promised, as I found it scandalous and blasphemous: for where the Author pretended to write against lewd, idle, and unconstant women, he doth most impudently rage's and rail generally against all the whole sex of women. Whereupon, I in defence of our Sex, began an answer to that full Pamphlet. In which, after I had spent some small time, word was brought me that an Apology for women was already undertaken, and ready for the Press, by a Minister's daughter: Upon this news I stayed my pen, being as glad to be eased of my intended labour; as I did expect some fitting performance of what was undertaken: At last the Maiden's Book was brought me, which when I had likewise run over, I did observe, that whereas the Maid doth many times excuse her tenderness of years, I found it to be true in the slenderness of her answer, for she undertaking to defend women, doth rather charge and condemn women, as in the ensuing discourse shall appear: So that whereas I expected to be eased of what I began, I do now find myself double charged, as well to make reply to the one, as to add supply to the other.  
In this my Apology, Right Honourable, Right Worshipful, and all others of our Sex, I do in the first part of it plainly and resolutely deliver the worthiness and worth of women; both in respect of their Creation, as in the work of Redemption. Next I do show in examples out of both the Testaments: what blessed and happy choice hath been made of women, as gracious instruments to derive God's blessings and benefits to mankind.  
In my second part I do deliver of what estimate women have been valued in all ancient and modern times, which I prove by authorities, customs, and daily experiences. Lastly, I do answer all material objections which have or can be alleged against our Sex: in which also I do arraign such kind of men, which correspond the humour and disposition of the Author; lewd, idle, furious and beastly disposed persons.  
This being performed, I doubt not but such as heretofore have been so forward and lavish against women, will hereafter pull in their horns, and have as little desire, and less cause so scandalously and slanderously to write against us then formerly they have.  
The ends for which I undertook this enterprise, are these. First, to set out the glory of Almighty God, in so blessed a work of his Creation. Secondly, to encourage all Noble, Honourable, and worthy Women, to express in their course of life and actions, that they are the same Creatures which they were designed to be by their Creator, and by their Redeemer: And to parallel those women, whose virtuous examples are collected briefly out of the Old and New Testament. Lastly, I writ for the shame and confusion of such as degenerate from womanhood, and disappoint the ends of Creation, and Redemption.  
There can be no greater encouragement to true Nobility, then to know and stand upon the honour of Nobility, nor any greater confusion and shame, then for Nobility to dismount and abase itself to ignoble and degenerate courses.  
You are women; in Creation, noble; in Redemption, gracious; in use most blessed; be not forgetful of yourselves, nor unthankful to that Author from whom you receive all.   

TO ALL WORTHY AND Hopeful young youths of Great-Brittaine; But respectively to the best disposed and worthy Apprentifes of LONDON.  
Hopeful and gallant youths of Great-Brittaine, and this so famous a Cit●●. There hath been lately published a Pamphlet entitled The Arraignment of lewd, idle froward and inconstant Women. This patched and misshapen hodge-podge, is so directed, that if Socrates did laugh but once to see an Ass ●nce Thistles, he would surely laugh twice to see an idle frantic direct his misshapen Labours to giddy headed young men: he would say, as he did when the Ass did eat Thistles, like lips, like L●●n●●, so a frantics writer doth aptly choose giddy favourites.  
The Author of the Arraignment, and myself, in our labours do altogether disagree; he raileth without cause, I defend upon direct proof. He saith, women are the worst of all Creatures, I prove them blessed above all Creatures: He writeth, that men should abhor them for their had conditions: I prove that men should honour them for their best dispositions he saith, women are the cause● of 〈…〉, I prove, if there be any offence in a woman, men were the beginners. Now, in that it is far●e more woman like to maintain a right, than it is man like to offer a wrong, I conceived that I could not err in my choice, if I did direct a labour well intended, to worthy young youths, which are well disposed.  
When you have past your minority, or served your Apprenships' under the government of others, when you begin the world for yourselves, the chiefest thing you look for is a good Wife.  
The world is a large field, and it is full of brambles, briars, and weeds: If there be any more tormenting, more scratting, or more poisonable weed than other, the Author hath collected them in his loathsome Pamphlet, and doth utter them to his giddy company.  
Now myself presuming upon your worthy and hanest dispositions, I have entered into the Garden of Paradise, and there have gathered the choicest flowers which that Garden may afford, and those I offer to you.  
If you believe our adversury, no woman is good, howsoever she be used: if you consider what I have written, no woman is had except she be abused.  
If you believe him that women are so bad Creatures, what a dangerous and miserable life is marriage?  
If you examine my proofs to know directly what women are, you shall then find there is no delight more exceeding then to be joined in marriage with a Paraditian Creature. Who as she cometh out of the Garden, so shall you find her a flower of delight, answerable to the Country from whence she cometh.  
There can be no love betwixt man and wife, but where there is a respective estimate the one towards the other. How could you love? nay, how would you loathe such a monster, to whom joseph Swetnam pointeth?  
Whereas in view of what I have described, how can you but regardfully love with the uttermost strain of affection so incomparable a jewel.  
Some will perhaps say, I am a woman and therefore write more for women than they do deserve: To whom I answer, if they misdoubt of what I speak, let them impeach my credit in any one particular: In that which I writ, Eve was a good woman before she met with the Serpent, her daughters are good Virgins, if they meet with good Tutors.  
You my worthy youths are the hope of Manhood, the principal point of Manhood is to defend, and what more manlike defence, then to defend the just reputation of a woman. I know that you the Apprentices of this City are as forward to maintain the good, as you are vehement to put down the bad.  
That which is worst I leave to our adversary, but what is excellently best, that I commend to you: do you find the gold, I do here deliver you the jewel, a rich stock to begin the world withal, if you be good husbands to use it for your best advantage.  
Let not the title of this Book in some point distaste you, in that men are arraigned, for you are quit by Nonage. None are here arraigned, but such old fornicators as came with full mouth and open cry to jesus, and brought a woman to him taken in adultery, who when our Saviour stooped down and wrote on the ground, they all fled away. joseph Swetnam saith, A man may find Pearls in dust, Pag. 47. But if they who fled had seen any Pearls, they would rather have stayed to have had share, then to fly and to lean the woman alone, they found some fowl reckoning against themselves in our saviours writing, as they shall do who are hear arraigned. And if they dare do like, as our Saviour had the woman's accusers, He that is without sin throw the first stone at her; so let them rail against women, who never tempted any woman to be bad: Yet this is an hard case. If a man rail against a woman, and know no lewdness by any, he shall prove himself a compound fool. If he rail at woman, who in his own experienced trial had made many bad, he shall show himself a decompounded K. I do not mean Knight: The best way is, he that knoweth none bad, let him speak well of all: he who hath made more bad than he ever intended to make good, let him hold his peace lest he shame himself. Farewell.  
Ester Sowrenam.   

AN ANSWER TO THE FIRST CHAPTER OF THE Arraignment of Women.  

CHAP. I.  
IF the Author of this Arraignment had performed his discourse either answerable to the Title, or the Arguments of the Chapters; he had been so far off from being answered by me, that I should have commended so good a labour, which is employed to give vice just reproof, and virtue honourable report. But at the very first entrance of his discourse, in the very first page, he discovereth himself neither to have truth in his promise, nor religious performance. If in this answer I do use more vehement speeches than may seem to correspond the natural disposition of a Woman; yet all judicious Readers shall confess that I use more mildness than the cause I have in hand provoketh me unto.  
I am not only provoked by this Author to defend women, but I am more violently urged to defend divine Majesty, in the work of his Creation. In which respect I say with Saint Jerome, 
Epist. ad Ciprianum.  Meam iniuriam patienter sustinui, impietatem contra deum ferre non potui. For as Saint Chrisostome saith, 
Sup. Math.  iniurias Dei dissimulare impium est.  
If either julian the Apostata, or Lucian the Atheist should undertake the like work, could the own devise to write more blasphemously, or the other to scoff and flout at the divine Creation of Woman, more profanely than this irreligious Author doth?  
Homer doth report in his Illiads, that there was at the siege of Troy, a Grecian, called Thersites, whose wit was so blockish, he was not worthy to speak: yet his disposition was so precipitate, he could not hold his tongue joseph Swetnam in all record of Histories cannot be so likely paralleled as with this Thersites. What his composition of body is I know not, but for his disposition otherwise, in this Pamphlet I know, he is as monstrous as the work is misshaped, which shall plainly appear in the examination of the first page only.  
The Argument of the first Chapter is, to show to what use Women were made; it also showeth, That most of them degenerate from the use they were framed unto, etc.  
Now, to show to what use woman was made, he beginneth thus. At the first beginning a Woman was made to be an helper to Man: And so they are indeed, for they help to consume and spend, etc. This is all the use, and all the end which the Author setteth down in all his discourse for the creation of woman. Mark a ridiculous jest in this: Spending and consuming of that which Man painfully getteth, is by this Author the use for which Women were made. And yet (saith he in the Argument) most of them degenerate from the use they were framed unto. Woman was made to spend and consume at the first: But women do degenerate from this use, Ergo, Midasse doth contradict himself. Beside this egregious folly, he runneth into horrible blasphemy. Was the end of God's creation in Woman to spend and consume? Is helper to be taken in that sense, to help to spend? etc. Is spending and consuming, helping?  
He runneth on, and saith, They were made of a Rib, and that their froward and crooked nature doth declare, for a Rib is a crooked thing, etc.  
Woman was made of a crooked rib, so she is crooked of conditions. joseph Swetnam was made as from Adam of clay and dust, so he is of a dirty and muddy disposition: The inferences are both alike in either; woman is no more crooked, in respect of the one; but he is blasphemous in respect of the other. Did Woman receive her soul and disposition from the rib; Or as it is said in Genesis, God did breath in them the spirit of life? Admit that this Author's doctrine be true, that woman receiveth her froward and crooked disposition from the rib, Woman may then conclude upon that Axiom in Philosophy, 
To take a vantage upon a disadvantage.  Quicquid efficit tale, illud est magis tale, That which giveth quality to a thing, doth more abound in that quality; as fire which heateth, is itself more hot: The Sun which giveth light, is of itself more light: So, if Woman received her crookedness from the rib, and consequently from the Man, how doth man excel in crookedness, who hath more of those crooked ribs? See how this vain, furious, and idle Author furnisheth woman with an Argument against himself, and others of his Sex.  
The Author having desperately begun, doth more rashly and impudently run on in blasphemy, which he doth evidently show in the inference upon his former speeches: And therefore (saith he) Ever since they have been a woe unto Man, and follow the live of the first leader. Now let the Christian Reader please to consider how dishonestly this Author dealeth, who undertaking a particular, prosecuteth and persecuteth a general, under the cloak and colour of lewd, idle, and froward women, to rage and rail against all women in general.  
Now, having examined what collections joseph Swetnam hath wrested out of Scriptures, to dishonour and abuse all women: I am resolved, before I answer further particulars made by him against our sex, to collect and note out of Scriptures; First, what incomparable and most excellent prerogatives God hath bestowed upon women, in honour of them, and their Creation: Secondly, what choice God hath made of women, in using them as instruments to work his most gracious and glorious designs, for the general benefit of mankind, both during the law of Nature, and of Moses: Thirdly, what excellent and divine graces have been bestowed upon our Sex, in the law of Grace, and the work of Redemption: With a conclusion, that to manifest the worthiness of women, they have been chosen to perform and publish the most happy and joyful benefits which ever came to mankind.   

CHAPTER II. What incomparable and excellent prerogatives God hath bestowed upon Women, in their first Creation.  
IN this ensuing Chapter I determine briefly to observe (not curiously to discourse at large) the singular benefits and graces bestowed upon Women: In regard of which, it is first to be considered; That the Almighty God in the world's frame in his Divine wisdom, designed to himself a main end to which he ordained all the works of his Creation, in which he being a most excellent worke-master, did so Create his works, that every succeeding work was ever more excellent than what was formerly Created: he wrought by degrees, providing in all for that which was and should be the end.  
It appeareth by that Sovereignty which God gave to Adam over all the Creatures of Sea and Land, 
The prerogatives given to women in their Creation.  that man was the end of God's creation, whereupon it doth necessarily, without all exception follow, that Adam, being the last work, is therefore the most excellent work of creation: yet Adam was not so absolutely perfect, but that in the sight of God, he wanted an Helper: Whereupon God created the woman his last work, as to supply and make absolute that imperfect building which was unperfected in man, as all Divines do hold, till the happy creation of the woman. Now of what estimate that Creature is and aught to be, 
The last work.  which is the last work, upon whom the Almighty set up his last rest: whom he made to to add perfection. to the end of all creation I leave rather to be acknowledged by others, then resolved by myself.  
It is furthermore to be considered, as the Maid, in her Mussel for Melastomus hath observed: that God intended to honour woman in a more excellent degree, 
Created upon a refined subject.  in that he created her out of a subject refined, as out of a Quintessence: For the rib is in Substance more solid, in place as most near, so in estimate most dear, to man's heart, which doth presage that as she was made for an helper, so to be an helper to stay, to settle all joy, all contents, all delights, to and in man's heart, as hereafter shall be showed.  
That delight, 
A better country.  solace, and pleasure, which shall come to man by woman, is prognosticated by that place wherein woman was created: for she was framed in Paradise, a place of all delight and pleasure, every element hath his creatures, every creature doth correspond the temper and the inclination of that element wherein it hath and took his first and principal esse, or being. So that woman neither can or may degenerate in her disposition from that natural inclination of the place, in which she was first framed, she is a Paradician, that is, a delightful creature, borne in so delightful a country.  
When woman was created, 
Men are worldlings, Women paradicians.  God brought her unto Adam, and then did solemnize that most auspicious Marriage betwixt them, with the greatest Majesty, and magnificence that heaven, or earth might afford. God was the Father, which gave so rich a jewel: God was the Priest which tied so inseparable a knot. 
Woman's marriage.  God was the Steward which provided all the pleasures, all the dainties, all the blessings, which his divine wisdom might afford, in so delightful a place.  
The woman was married to Adam, as with a most sure and inseparable band, so with a most affectionate and dutiful love: Adam was enjoined to receive his wife, as is noted in the Bible printed 1595.  
There is no love (always excepting the transcending love) which is so highly honoured, so graciously rewarded, so straightly commanded, or which being broken, is so severely punished, as the love and duty which Children own to their Parents: Yet this love albeit never so respective, is dispensed withal in respect of that love which a man is bound to bear to his wife: For this cause, saith Adam, (as from the mouth of God) shall a man leave Father and Mother, and cleave only to his Wife. This word cleave is uttered in the Hebrew with a more significant emphasy, than any other Language may express; such a cleaving and joining together, which admitteth no separation. It may be necessarily observed, that that gift of the woman was most singularly excellent, which was to be accepted and entertained with so inestimable a love, 
The wedding Ring.  and made inseparable by giving and taking the Ring of Lone, which should be endless.  
Now, the woman taking view of the Garden, she was assaulted with a Serpent of the masculine gender; who maliciously envying the happiness in which man was at this time, like a mischievous Politician, 
Woman's temptation.  he practised by supplanting of the woman, to turn him out of all: For which end he most craftily and cunningly attempteth the woman; and telleth her, that therefore they were forbidden to eat of the fruit which grew in the midst of the Garden, that in eating, they should not be like unto God: Whereupon the woman accepted, tasted, and gave to her Husband. In accepting the Serpent's offer, there was no sin; for there was no sin till the fruit was eaten: Now, albeit I have undertaken the defence of women, and may in that respect be fanoured, in taking all advantages I may, to defend my sex.  
There are many pregnant places in the Scripture which might be alleged to extenuate the sin of the Woman, in respect of the sin of Adam: it is said Ecclesiast. 25. Sin had his beginning in woman, Ergo, his fullness in man.  
Saint Paul saith, 
Chap. 5.  Rom. 5. By one man's sin death came into the world, without mention of the woman● The same Saint Paul writeth to the Corinthians, 
Chap. 9  to whom he affirmeth, that all die in Adam, in which the fullness and effects of sin are charged upon Adam alone, not but that woman had her part in the Tragedy, but not in so high a degree as the man.  
When Adam had eaten, 
Adam his offences upon his fall.  and sin was now in fullness, he beginneth to multiply sin upon sin: first he flieth from the sight of God; next, being called to account, he excuseth his sin; and doth expostulate (as it were) with Almighty God, and telleth him, That woman which thou gavest me, gave me, and I did eat: As who should say, if thou hadst not given the cause, I had not been guilty of the effect; making (herein) God the Author of his fall.  
Now what is become of that love, 
Adam's love like his children's in these days.  which Adam was bound to bear towards his wife? He chargeth her with all the burden; so he may discharge himself he careth little how he clog her.  
God having examined the offenders, and having heard the uttermost they could allege for themselves, he pronounceth sentence of death upon them, 
Adam punished with justice.  as a punishment in justice due and deserved. justice he administered to Adam: Albeit the woman doth taste of justice, yet mercy is reserved for her, and of all the works of mercy which mankind may hope for, the greatest, the most blessed, 
Woman punished by justice, relieved by Mercy.  and the most joyful is promised to woman.  
Woman supplanted by tasting of fruit, she is punished in bringing forth her own fruit. Yet what by fruit she lost, by fruit she shall recover.  
What more gracious a gift could the Almighty promise to woman, 
The incomparable inventions of women's wits.  then to bring forth the fruit in which all nations shall be blessed? so that as woman was a means to lose Paradise, she is by this, made a means to recover Heaven. Adam could not upbraid her for so great a loss, but he was to honour her more for a greater recovery: all the punishments inflicted upon women, are encountered with most gracious blessings & benefits; she hath not so great cause of dolour in one respect, as she hath infinite cause of joy in another. She is commanded to obey her husband; the cause is, the more to increase her glory. Obedience is better than Sacrifice: 
1 Sam. 1:  for nothing is more acceptable before God then to obey: women are much bound to God, to have so acceptable a virtue enioyn●● them for their penance.  
Amongst the curses and punishments heaped upon the Serpent, what greater joy could she hear, or what greater honour could be done unto her, then to hear from the voice of God these words; I will put cumitie betwixt the woman and thee, betwixt thy seed and her seed, and that her seed should break the Serpent's head? This must perforce be an exceeding joy for the woman, to hear and to be assured that her fruit should revenge her wrong.  
After the fall, and after they were all arraigned and censured, and that now Adam saw his wives dowry, and what blessings God hath bestowed upon her, 
Woman's name answerable to her nature.  he being now a bondslave to death and hell, stroke dead in regard of himself, yet he comforts himself, he taketh heart from grace, he engageth his hope upon that promise which was made to the woman. Out of this most comfortable and blessed hope he now calleth his wife by a name, in whose effects not only he, but all mankind should most blessedly share: he calleth her Eve, which is, the mother of the living: which is suitable as well in respect of the promise made to her and her seed, as in respect of those employments for which in her creation she and all women are designed, to be helpers, comforters, joys, and delights, and in true use and government they ever have been and ever will be, as hereafter shall be showed, maugre the shameful, blasphemous and profane speech of joseph Swetnam, page 31. beginning line 15. as followeth.  
If God had not made them only to be a plague to a man, he would never have called them necessary evils.  
Out of what Scripture, out of what record, can he prove these impious and impudent speeches? They are only feigned and framed out of his own idle, giddy, furious, and frantic imaginations. If he had cited Euripides for his Author, he had had some colour, for 〈◊〉 profane Poet in Medea, useth these speeches, Quod si Deorum aliquis mulierem formavit, opificem se malorum sciat, maximum & hominibus inimicum. If any of the Gods framed woman, let him know he was the worker of that which is nought, and what is most hurtful to men. Thus a Pagan writeth profanely, but for a Christian to say, that God calleth women necessary evils, is most intolerable and shameful to be written and published.   

CHAP. III. What choice God hath made of women to be instruments to derive his benefits to Mankind.  
ABraham being in danger, 
Genes. 20.  was blessed and preserved in respect of Sara.  
Rebecca by God's providence was the means to bring the blessing of Isaac to fall upon jacob. 
Genes. 27.  
Exod. 1.   
The Egyptian Midwives were a means to preserve the male children of the Israelites from the murder intended by Pharaoh.  
Moses was preserved by the daughter of Pharaoh. 
Exod. 2.   
The Messengers sent by Duke Iosuab to view the Land of Promise, 
Iosu● 2.6.  were harboured and freed from danger by a woman.  
When the Children of Israel had been twenty years oppressed by jabin King of Canaan, 
judges 4.  Debbora and jahel, two women; the one w●●●e the battle, the other slew the General.  
When Abimilech had murdered scutcheon of his Brethren, 
judges 9  he was punished and slain by a woman at the siege of Thebes.  
Micholl adventured the hazard of her Father's displeasure to preserve her Husband David. 
1 Kings 19   
Abigail by incomparable wisdom with held David from shedding of innocent blood. 
1 Kings 25.   
The City of Abdela being in danger, 
2 Kings 20.  was preserved by a wise woman of that City.  
In the great famine of Samaria, 
3 Kings 17.  the widow of Sarepta was chosen to preserve Elias, and Elias to preserve her.  
The like provision did the woman, 
4 Kings 4.  a Sunamite, make for Elizeus, and Elizeus for the woman.  
When the blood-royal of judah had been all murdered, 
4 Kings 11.  joas afterwards King, was preserved by a woman.  
What was that noble adventure so blessedly performed by judith, 
judith.  in cutting off the head of Holofernes?  
With what wisdom did Queen Hester preserve her people, 
Hester.  and caused their enemies to be hanged?  
What a chaste mirror was Susanna, 
Susanna.  who rather hazarded her life, then offend against God?  
Never was greater magnanimity showed by a woman, 
2 Mach. 7.  then by that Mother which saw her seven children tormented most cruelly, yet she encouraged them to the death.   

CHAP. FOUR What excellent blessings and graces have been bestowed upon women in the Law of Grace.  
THe first which cometh in this place to be mentioned, is that blessed mother and mirror of all womanhood, the Virgin Marie, who was magnified in the birth of jesus, glorified by Angels, chosen by the Almighty to bear in her womb the Saviour of mankind.  
With what a faithful salutation did Elizabeth, 
Luke 1.  Saint john Baptist Mother, entertain the Virgin upon her repair unto her?  
Anna the old Prophetess did miraculously demonstrate our Saviour. 
Luke 2.   
The woman which had the issue of blood: 
Math. 917.  the woman of Canaan, joh. 4. The Samaritan woman. Martha, the 11. of john: all these and sundry others are saved, healed, and have their sins forgiven, in respect of their true and lively faith.  
What faith? what zeal? what devotion did Marie Magdelen show toward jesus, 
Luke 7.  in prostrating herself at the feet of jesus, anointing them with precious ointment, washing them with tears, and drying them with the hair of her head?  
With what bounty and devotion did the mary's, 
Luke 8.  the wife of Herod's steward, did joanna, with other women contribute of their goods to jesus?  
How charitable was that poor widow, 
Luke 2.2.  whose two Mites our Saviour valued at a greater estimate, than any gift of any other whatsoever?  
In all dangers, 
Luke 2.3.  troubles, and extremities, which fell to our Saviour, when all men fled from him, living or dead, women never forsook him.  
I should be over-tedious to repeat every example of most zealous, faithful, and devout women, which I might in the new Testament, whose faith and denotion was censured by our Saviour to be without compare.  
I will conclude for women that they have been chosen both to set out God's glory, and for the benefit of all mankind, in more glorious and gracious employments than men have been.  
The first promise of a Messiah to come was made to a woman: the birth and bearing of that promised Messiah was performed by a woman.  
The triumphant resurrection with the conquest over death and hell, was first published and proclaimed by a woman.  
I might hereunto add those wives, widows, and virgins, which flourished in the primitive Church, and all succeeding ages sithence, who in all virtues have excelled, and honoured both their sexeen general, and themselves in particular, who in their martyrdoms, in their confession of jesus, and in all Christian, and divine virtues, have in no respect been inferior unto men.  
THus out of the second and third Chapters of Genesis, and out of the Old and New Testaments, 
The summon of woman's blessings and graces.  I have observed in proof of the worthiness of our Sex: First, that woman was the last work of Creation, I dare not say the best: She was created out of the chosen and best refined substance: She was created in a more worthy country: She was married by a most holy Priest: She was given by a most gracious Father: Her husband was enjoined to a most inseparable and affectionate care over her: The first promise of salvation was made to a woman: There is inseparable hatred and enmity put betwixt the woman and the Serpent: Her first name, Eva, doth presage the nature and disposition of all women, not only in respect of their bearing, but further, for the life and delight of heart and soul to all mankind.  
I have further showed the most gracious, blessed, and rarest benefits, in all respects, bestowed upon women; all plainly and directly out of Scriptures.  
All which doth demonstrate the blasphemous impudency of the author of the Arraignment, who would or durst write so basely and shamefully, in so general a manner, against our so worthy and honoured a sex.  

To the courteous and friendly READER.  
GEntle READER, in my first Part I have (what I might) strictly observed a religious regard, not to entermingle any thing unfitting the gravity of so respective an Argument.  
Now that I am come to this second Part, I am determined to solace myself with a little liberty: What advantages I did forbear to take in the former, I mean to make use of in this second. joseph Swetnam hath been long unanswered, which had been performed sooner, if I had heard of his Book before this last Term: Or if the report of the Maiden's answer had not stayed me. I have not so amply and absolutely discharged myself in this Apology as I would have done, if either my leisure had been such, as I could have wished, or the time more favourable, that I might have stayed. What my repair into the Country enforceth me so leave rather begun then finished; I mean (by God's grace) to make perfect the next Term: In the mean time (gentle READER) I bid thee kindly farewell.  
Ester Sowrenam.    

CHAP. FOUR At what estimate Women were valued in ancient and former times.  
PLato in his Books de Legibus, estimateth of Women, which do equal Men in all respects, only in body they are weaker, but in wit and disposition of mind nothing inferior, if not superior. Whereupon he doth in his so absolute a Commonwealth, admit them to government of Kingdoms and Commonweals, if they be either borne thereunto by Nature, or seated in government by Election.  
It is apparent, that in the prime of antiquity, women were valued at highest estimate, in that all those most inestimable and incomparable benefits which might either honour or preserve Mankind, are all generally attributed to the invention of women, as may appear in these few examples following.  
When meum & tuum, Mine and Thine, 
The incompara●●●●●u●ntiens of women's wit.  when right and wrong were decided by wars, and their weapons then were the furniture of Nature, as Fists, Teeth, Stones, Stakes, or what came next to hand: A Lady of an heroical disposition, called Bellona, did first invent a more manlike and honourable weapon for war, which was the sword, with other Armour correspondent, for which she was at first (and so ever since) honoured, as the Goddess of war.  
When at the first the finest Manchet and best bread in use was of Acorns, by the singular and practical wit of a Lady called Ceres, the sowing of Corn, and Tillage was invented.  
The invention of the seven liberal Sciences, of all Arts, of all Learning, hath been generally with one consent ascribed to the invention of jupiters' daughters, the nine Muses, whose Mother was a royal Lady Mneneosum.  
Carmentis a Lady, first invented Letters, and the use of them by reading and writing.  
The royal and most delightful exercise of Hunting was first found out and practised by Diana, who thereupon is celebrated for the Goddess of Hunting.  
The three Graces, which add a decorum, and yield favour to Persons, Actions, and Speeches, are three Ladies, Aglaia, Thalia, and Enphrosune.  
The heroical exercises of Olympus, were first found and put in practice by Palestra a woman.  
The whole world being divided into three parts in more ancient times, every division to this day keepeth the name in honour of a woman.  
The feminine Sex is exceedingly honoured by Poets in their writings: They have Gods as well for good things, as for bad; but they have no women-Goddesses, but in things which are especially good. They have Bacchus for a drunken God, but no drunken Goddess. They have Priapus the lustful God of Gardens, but no garden-Goddesses, except of late in the garden-Allies. They will object here unto me Venus, she indeed is the Goddess of Love, but it is her blind Son which is the God of Lust; poor Lady, she hath but her jointure in the Manor of Love, Cupid is Lord of all the rest, he hath the royalty; she may not strike a Dear, but she must employ her Son that saucy Boy.  
For Pride, they held it so far from women, that they found out Nemesis or Rhamnusia, to punish and revenge pride, but none to infect with pride.  
They have Pluto the God of Hell, but no proper Gods of hell; but Proserpina, whom Pluto forcibly took from Mount Aetna, and carried her away, and made her Queen of Hell; yet she doth not remain in Hell but one half of the year, by a decree from jupiter.  
If I should recite and set down all the honourable records and Monuments for and of women, I might write more Books than I have yet written lines. I will leave and pass over the famous testimonies of foreign Kingdoms and Commonwealths, in honour of our Sex: and I will only mention some few examples of our own Country and Kingdom, which have been incomparably benefited and honoured by women.  
Amongst the old Britain's, our first Ancestors, the valiant Boadicea, that defended the liberty of her Country, against the strength of the Romans, when they were at the greatest, and made them feel that a woman could conquer them who had conquered almost all the men of the then known world.  
The devout Helen, who besides that, she was the Mother of that religious and great Constantine, who first seated Christian Religion in the Imperial throne, & in that respect may be styled the mother of Religion, is still more honoured for her singular piety and charity towards him and his members, who died for us upon the Cross, then for her care and industry in finding out the wood of that Cross on which he died.  
In the time of the Danes, chaste Aemma, whose innocency carried her naked feet over the firehot Blow shares unfelt; with the Saxons Queen Elfgiue the holy widow, and the King's daughter Edith a Virgin Saint, both greater Conquerors than Alexander the great, that men so much boast of, who could not conquer himself.  
Since the Normans, the heroical virtues of Elinor wife to Edward the first, who when her Husband in the Holy Land was wounded with a poisoned Arrow, of which there was no hope of recovery from the Chirurgeons, she sucked the poison into her own body to free him: together, curing that mortal wound, and making her own fame immortal: so that I think this one act of hers may equal all the acts that her great Husband did in those wars beside.  
Philip, wife to Edward the third, no less to be honoured for being the Mother of so many brave children, then of so many good deeds, which worthily got her the title of good.  
Margaret the wise, wife to Henry the sixth, who if her Husband's fortune, valour, and foresight, had been answerable to hers, had left the Crown of England to their own Son, and not to a stranger.  
The other Margaret of Richmond, mother to Henry the seventh, from whose breasts he may seem to have derived as well his virtues as his life, in respect of her heroical prudence and piety; whereof, besides other Monuments, both the Universities are still witnesses.  
Besides this, it was by the blessed means of Elizabeth, wife to Henry the seventh, that the bloody wars betwixt the houses of York and Lancaster were ended, and the red Rose and the white united, etc.  
It was by the means of the most renowned Queen (the happy Mother of our dread Sovereign) that the two Kingdoms once mortal foes, are now so blessedly conjoined.  
And that I may name no more (since in one only were comprised all the qualities and endowments that could make a person eminent) Elizabeth our late Sovereign, not only the glory of our Sex, but a pattern for the best men to imitate, of whom I will say no more, but that while she lived, she was the mirror of the world, so then known to be, and so still remembered, and ever will be.  
Daily experience, and the common course of Nature, doth tell us that women were by men in those times highly valued, and in worth by men themselves preferred, and held better than themselves,  
I will not say that women are better than men, but I will say, men are not so wise as I would wish them to be, to woo us in such fashion as they do, except they should hold and account of us as their betters.  
What travail? what charge? what study? 
Men sue to Women.  do not men undertake to gain our goodwill, love, and liking? what vehement suits do they make unto us? with what solemn vows and protestations do they solicit us? they write, they speak, they send, to make known what entire affection they bear unto us, that they are so deeply engaged in love, except we do compassion them with our love and favour, they are men utterly cast away. One he will starve himself, another will hang, another drown, another stab, another will exile himself from kindred and country, except they may obtain our loves: What? will they say that we are base than themselves? then they wrong themselves exceedingly, to prefer such vehement suits to creatures inferior to themselves: Suitors do ever in their suits confess a more worthiness in the persons to whom they sue. 
Suint is always preferred to the better.  These kind of suits are from Nature, which cannot deceive them: Nature doth tell them what women are, and custom doth approve what nature doth direct. Aristotle saith, Omnia appetunt bonum, every thing by nature doth seek after that which is good. Nature then doth carry men with violence, to seek and sue after women: They will answer, and seek to elude this Maxim with a distinction, that bonum is duplex, aut verum, aut apparens, that goodness or the thing which is good, is either truly good, or but apparently good; so they may say, women are but apparently good. But the heathen Orator and the divine philosopher to, affirm, if we follow the true direction of nature we shall never be deceived. Nature in her vehement motions is not deceived with apparent shows. It is natural, they will say, for the Male to follow the Female; so it is as natural, for the Female to be better than the Male, as appeareth to be true in observation of Hawks: the Spar-hawke is of more esteem than the Musket; the Goshawk more excellent than the Tersell; so in Falcons, the females do excel: The like men are bound to acknowledge women; the rather in respect of their own credit and honour. To what obsequious duty and service do men bind themselves, to obtain a favour from their devoted Mistress, which if he may obtain he thinketh himself to be much honoured, & puts in place of most noted view, that the world may take note: He weareth in his hat, or on his breast, or upon his arm, the Glove, 
women's savours estimated as relics.  the Scarf, or Ring of his Mistress: If these were not relics from Saintly creatures, men would not sacrifice so much devotion unto them.  
Amongst divers causes which proceed from nature and custom, why men are so earnest Suitors to women, I have observed one, which by practice is daily confessed. Plato saith, that Honesty is of that worthiness, that men are greatly inflamed with the love of it; and as they do admire it, so they study how to obtain it: it is apparent, young men which are unmarried, and called bachelors, they may have a disposition, or may serve an apprenticeship to honesty, 
Honesty comes by marriage, the woman's dowry.  but they are never freemen, nor ever called honest men, till they be married: for that is the portion which they get by their wives. When they are once married, they are forthwith placed in the rank of honest men, If question be asked, what is such a man? it is presently resolved, he is an honest man: And the reason presently added, for he hath a wife; she is the sure sign and seal of honesty. It is usual amongst old and grave fathers, if they have a son given to spending and company-keeping, who is of a wild and riotous disposition, such a father shall presently be counseled, help your son to a good wife, marry him, marry him, that is the only way to bring him to good order, to tame him, to bring him to be an honest man: The ancient fathers do herein acknowledge a greater worthiness in women then in men; the hope which they have of an untowardly son, to reclaim him, is all engaged upon the woman.  
In no one thing, men do acknowledge a more excellent perfection in women then in the estimate of the offences which a woman doth commit: the worthiness of the person doth make the sin more markable. 
women's faults more markable because they are the better.  What an hateful thing is it to see a woman overcome with drink, when as in men it is noted for a sign of good-fellowship? and whosoever doth observe it, for one woman which doth make a custom of drunkenness, you shall find an hundred men: it is abhorred in women, and therefore they avoid it: it is laughed at and made but as a jest amongst men, and therefore so many do practise it: Likewise if a man abuse a Maid & get her with child, no matter is made of it, but as a trick of youth; but it is made so heinous an offence in the maid, that she is disparaged and utterly undone by it. So in all offences those which men commit, are made light and as nothing, slighted over; but those which women do commit, those are made grievous and shameful, and not without just cause: for where God hath put hatred betwixt the woman and the serpent, it is a foul shame in a woman to carry favour with the devil, to stain her womanhood with any of his damnable qualities, that she will shake hands where God hath planted hate.  
joseph Swetnam in his Pamphlet aggravateth the offences of women in the highest degree, not only exceeding, but drawing men into all mischief. If I do grant, that woman degenerating from the true end of womanhood, prove the greatest offenders, yet in granting that, I do thereby prove that women in their creation are the most excellent creatures: for corruption, boni pessima, the best thing corrupted proveth the worst, as for example, the most glorious creature in heaven is by his fall the most damned devil in hell: all the Elements in their purity are most precious, in their infection and abuse most dangerous: so the like in women, in their most excellent purity of nature, what creature more gracious! but in their fall from God, and all goodness, what creature more mischievous? which the devil knowing he doth more assault woman then man, because his gain is greater, by the fall of one woman, then of twenty men. Let there be a fair maid, wife, or woman, in Country, town or City, 
The devil doth more violently tempt women than men. He is sure of them when he will.  she shall want no resort of Serpents, nor any variety of tempter: let there be in like sort, a beautiful or personable man, he may sit long enough before a woman will solicit him. For where the devil hath good acquaintance, he is sure of entertainment there, without resistance: The Serpent at first tempted woman, he dare assault her no more in that shape, now he employeth men to supply his part; and so they do: for as the Serpent began with Eve to delight her taste, so do his instruments draw to wine and banqueting; the next, the Serpent enticed her by pride, and told her she should be like to God; so do his instruments; first, they will extol her beauty, what a paragon she is in their eyes; 
Dissembling in men.  next, they will promise her such maintenance, as the best woman in the Parish or Country shall not have better: What care they, if they make a thousand oaths, and commit ten thousand perjuries, so they may deceive a woman? When they have done all and gotten their purpose, than they discover all the woman's shame, and employ such an Author as this (to whose Arraignment I do make haste) to rail upon her and the whole Sex.   

THE ARRAIGNMENT OF Joseph Swetnam, who was the Author of the Arraignment of Women; And under his person, the arraignment of all idle, frantic, froward, and lewd men.  
CHAPTER V.  
joseph Swetnam having written his rash, idle, furious and shameful discourse against Women, it was at last delivered into my hands, presently I did acquaint some of our Sex with the accident, with whom I did advise what course we should take with him. It was concluded (that his unworthiness being much like to that of Thersites, whom I have formerly mentioned) we would not answer him either with Achilles' fist, or Stafford-law; neither pluck him in pieces as the Thracian woman did Orpheus, for his intemperate railing against women: But as he had arraigned women at the bar of fame and report; we resolved at the same bar where he did us the wrong, to arraign him, that thereby we might defend our assured right: And withal (respecting ourselves) we resolved to favour him so far in his trial that the world might take notice there was no partial or indirect dealing, but that he had as much favour as he could desire, and far more than he did or could deserve.  
So that we brought him before two judgesses, 
The judgesses.  Reason, and Experience, who being both in place, no man can suspect them with any indirect proceed: For albeit, Reason of itself may be blinded by passion, yet when she is joined with Experience, she is known to be absolute, and without compare. As for Experience, she is known of herself to be admirable excellent in her courses, she knoweth how to use every man in her practice; she will whip the fool to learn him more wit; she will punish the knave to practise more honesty; she will curb in the prodigal, and teach him to be wary; she will trip up the heels of such as are rash and giddy, and bid them hereafter look before they leap. To be short, there is not in all the world, for all estates, degrees, qualities and conditions of men, so singular a Mistress, or so fit to be a judgesse as she, only one property she hath above all the rest, no man cometh before her but she maketh him ashamed, and she will call and prove almost every man a fool, especially such who are wise in their own conceits.  
For his jury, 
The jury.  albeit we knew them to be of his dearest, and nearest inward familiar friends, in whose company he was ever, and did spend upon them all that he could get, or devise to get; yet we did challenge no one of them, but were well pleased that his five Senses, and the seven deadly sins should stand for his jury.  
The party which did give evidence against him, 
The Evidence.  we knew to be a sure Card, and one which would not fail in proof of any thing, and such proof which should be without all exception, Conscience is a sure witness.  
So all things being accordingly provided, the prisoner was brought to the bar, where he was called and bid hold up his hand, which he did, but a false hand God he knows, his inditement was red, which was this which followeth.   

CHAP. VI Joseph Swetnam his inditement.  
I Oseph Swetnam, thou art indited by the name of joseph Swetnam of Bedlemmore, in the County of Onopolie 
* Pamphlet-maker. : For that thou the twentieth day of December, in the year etc. Didst most wickedly, 
An inditement.  blasphemously, falsely, and scandalously publish a lewd Pamphlet, entitled the Arraignment of Women; In which, albeit thou didst honestly pretend to arraign lewd, idle, froward and unconstant women, yet contrary to thy pretended promise thou didst rashly, and maliciously rail and rage against all women, generally writing and publishing most blasphemously that women by their Creator were made for Helpers, for Helpers (thou fayest) to spend and consume that which Man painfully getteth; furthermore, thou dost write, That being made of a rib, which was crooked, they are therefore crooked and froward in conditions, and that Woman was no sooner made, but her heart was set upon mischief; which thou dost derive to all the Sex generally, in these words, And therefore ever since they have been a woe unto man, and follow the line of their first leader. Further than all this, thou dost affirm an impudent lie upon Almighty God, in saying, that God calleth them necessary evils, and that therefore they were created to be a plague unto man. Thou writest also, That women are proud, lascivous, froward, cursed, unconstant, idle, impudent, shameless, and that they deck and dress themselves to tempt and allure men to lewdness, with much and many more foul, intemperate, and scandalous speeches, etc.  
When joseph Swetnam was asked what he said to his inditement, Guilty, or not guilty, he pleaded the general issue, not guilty, being asked how he would be tried, he stood mute, for Conscience did so confront him, that he knew upon trial there was no way but one; whereupon he thought it much better to put himself upon our mercy, then to hazard the trial of his own jury.  
Whereupon we did consider if we should have urged him to be pressed, the disadvantage had been ours: for then his favourites would have said as some did say, 
Standeth mute.  that joseph Swetnam did not stand mute, as misdoubting the proof of what he had written: But seeing the judgesses, the jury, the Accuser, and all others, most of them of the feminine gender, he suspelled the question by us, being made General, that they would rather condemn him to please a general, although in particular respect of himself he knew they would favour him. And besides that he held it a strange course, that the self and the same persons should be judges and Accusers, whereupon we resolved to grant him longer time to advice with himself whether he would put himself to trial, or upon better deliberation to recall his errors.  
But that the world might be satisfied in respect of the wrongs done unto us, and to maintain our honourable reputation, it was concluded, that myself should deliver before the judges, to all the assembly, speeches to these effects following.   

CHAP. VII. The answer to all objections which are material, made against Women.  
RIght Honourable and Worshipful, and you of all degrees; it hath ever been a common custom amongst Idle, and humorous Poets, Pamphleteers, and Rhymers, out of passionate discontents, or having little otherwise to employ themselves about, to write some bitter Satire-Pamphlet, or Rhyme, against women: in which argument he who could device any thing more bitterly, or spitefully, against our sex, hath never wanted the liking, allowance, and applause of giddy headed people. Amongst the rabble of scurill writers, this prisoner now present hath acted his part, whom albeit women could more willingly let pass, then bring him to trial, and as ever heretofore, rather contemn such authors than deign them any answer, yet seeing his book so commonly bought up, which argueth a general applause; we are therefore enforced to make answer in defence of ourselves, who are by such an author so extremely wronged in public view.  
You all see he will not put himself upon trial: if we should let it so pass, our silence might implead us for guilty, so would his Pamphlet be received with a greater currant and credit then formerly it hath been: So that as well in respect of our sex, as for a general satisfaction to the world, I will take this course with our prisoner, I will at this present examine all the objections which are most material, which our adversary hath vomited out against woman, and not only what he hath objected, but what other authors of more import than joseph Swetnam have charged upon women: alas, silly man he objecteth nothing but what he hath stolen out of English writers, as Euphues, the Palace of Pleasure, with the like, which are as easily answered as vainly objected. He never read the vehement and professed enemies against our sex, as for Grecians, Euripides, Menander, Simonides, Sophocles, with the like, amongst Latin writers Invenall, Plautus, etc.  
But of all that ever I read, I did never observe such general sincerity in any, as in this adversary, which you shall find I will make as manifest as the Sun to shine at midday.  
It is the main end that our adversary aimeth at in all his discourse, to prove and say that women are bad; if he should offer this upon particulars, no one would deny it: but to lavish generally against all women, who can endure it? You might Mr. Swetnam, with some show of honesty have said, some women are bad, both by custom and company, but you cannot avoid the brand, both of blasphemy and dishonesty, to say of women generally they are all nought, both in their creation and by nature, and to ground your inferences upon Scriptures.  
I let pass your objections in your first page; because they are formerly answered, only whereas you say, woman was no sooner made, but her heart was set upon mischief: if you had then said, she had no sooner eaten of the fruit, but her heart was set upon mischief, you had had some colour for your speeches; not in respect of the woman's disposition, but in consideration both of her first Tutor and her second instructor: For whereas scripture doth say, 
The Devil took the shape of man.  Woman was supplanted by a Serpent, joseph Swetnam doth say, she was supplanted by the devil, which appeared to her in the shape of a beautiful young man. Men are much beholding to this author, who will seem to insinuate, that the devil would in so friendly and familiar a manner, put on the shape of man, when he first began to practise mischief: The devil might make bold of them, whom he knew in time would prove his familiar friends. Hereupon it may be imagined it cometh to pass that Painters, and Picture-makers, when they would represent the devil, they set him out in the deformed shape of a man; because under that shape he began first to act the part of a devil: and I doubt he never changed his suit sithence. Here it is to be observed, that which is worst is expressed by the shape of a man; but what is the most glorious creature is represented in the beauty of a woman, 
〈…〉 serpent gave the woman bad counsel and her husband bad example.  as Angels. Woman at the first might easily learn mischief, where or how should she learn goodness? her first Schoolmaster was abundant in mischief, and her first husband did exceed in bad examples. First, by his example he taught her how to fly from God: next how to excuse her sin: then how to cample and contest with God, and to say as Adam did, thou art the cause, for, the woman whom thou gavest me, was the cause I did eat. What Adam did at the first, bad husbands practise with their wives ever sithence, I mean in bad examples. It was no good example in Adam, who having received his wife from the gift of God, and bound to her in so inseparable a bond of love, that forthwith he being taken tardy would presently accuse his wife & put her in all the danger; but the woman was more bound to an upright judge, then to a loving husband: it would not serve Adam's turn, to charge her, thereby to free himself: 
Men do show themselves the children of Adam.  It was an hard and strange course, that he who should have been her defender, is now become her greatest accuser. I may hear say with Saint Paul, by one man's sin, death, etc. so by the contagion of original sin in Adam, all men are infected with his diseases; and look what examples he gave his wife at the first, the like examples and practices do all men show to women ever sithence. Let me speak freely, for I will speak nothing but truly, neither shall my words exceed my proof.  
In your first and second Page, you allege David and Solomon, for exclaiming bitterly against women: And that Solomon saith, Women (like as Wine) do make men drunk with their devices. What of all this?  
joseph Swetnam, a man which hath reason, will never object that unto his adversary, which when it cometh to examination will disadvantage himself. Your meaning is, in the disgrace of women to exalt men: but is this any commendation to men, that they have been and are overreached by women? Can you glory of their holiness, whom by women prove sinful? or in their wisdom, 
Foolish men tempted with outward sheves.  whom women make fools? or in their strength, whom women overcome? can you excuse that fall which is given by the weaker? or colour that foil which is taken from women? Is holiness, wisdom, and strength, so slightly seated in your Masculine gender, as to be stained, blemished, and subdued by women? But now I pray you let us examine how these virtues in men so potent, came by women to be so impotent. Do you mean in comparative degree, that women are more holy, more wise, more strong, than men? if you should grant this, you had small cause to write against them. But you will not admit this: What is, or are the causes then why men are so overtaken by women? You set down the causes in your fourth Page; there you say, They are dangerous for men to deal withal, for their faces are Lures, their beauty's baits, their looks are nets, and their words are charms, and all to bring men to ruin: Incidit in Scyllam qui vult vitare Charibdim, whilst he seeketh to avoid one mischief, he falleth into another. It were more credit for men to yield our sex to be more holy, wise, and strong, then to excuse themselves by the reasons alleged: for by this men are proved to have as little wit as they are charged to exceed in wickedness. Are external & dumb shows such potent baits, nets, lures, charms, to bring men to ruin? Why? wild Asses, dotterels, and woodcocks, are not so easily entangled and taken? are men so idle, vain, and weak, as you seem to make them? Let me now see how you can free these men from dishonest minds, who are overtaken thus with beauty, etc. How can beautiehurt? 
If men be hurt thank themselves.  how can it be a cause of a man's ruin, of itself? what, do women forcibly draw? why, men are more strong? are they so eloquent to persuade? why, men are too wise; are they mischievous to entice? men are more holy; how then are women causes to bring men to ruin? direct causes they cannot be in any respect; if they be causes, they are but accident all causes: A cause as Philosophers say, Causa sine qua non: a remote cause, which cause is seldom alleged for cause, but where want of wit would say somewhat, and a guilty conscience would excuse itself by something. Philosophers say, Nemo leditur nisi a seipso, no man is hurt but the cause is in himself. The prodigal person amongst the Grecians is called Asotes, as a destroyer, an undoer of himself: When an heart fraughted with sin doth prodigally lavish out a lascivious look out of a wanton eye; when it doth surfeit upon the fight, who is Asotos'? who is guilty of his lascivious disease but himself? Volenti non fit iniuria, he who is wounded with his own consent, hath small cause to complain of another's wrong: Might not a man as easily, and more honestly, when he seethe a fair woman, which doth make the best use that she can to set out her beauty, rather glorify God in so beautiful a work, then infect his soul with so lascivious a thought? And for the woman, who having a jewel given her from so dear a friend, is she not to be commended rather that in the estimate which she showeth, she will as carefully and as curiously as she may set out what she hath received from Almighty God, then to be censured that she doth it to allure wanton and lascivious looks? The difference is in the minds, things which are called Adiaphora, things indifferent, whose qualities have their name from the uses, are commonly so censured, and so used, as the mind is inclined which doth pass his verdict. A man and a woman talk in the fields together, an honest mind will imagine of their talk answerable to his own disposition, whereas an evil disposed mind will censure according to his lewd inclination. 
Woman's beauty is good, but the heart which doth surieit is nought.  When men complain of beauty, and say, That women's dress and attire are provocations to wantonness, and baits to allure men, It is a direct means to know of what disposition they are, it is a shame for men in censuring of women to condemn themselves; but a common Inn cannot be without a common sign; it is a common sign to know a lecher, by complaining upon the cause and occasion of his surfeit; who had known his disease but by his own complaint? It is extreme folly to complain of another, when the root of all resteth within himself; purge an infected heart, and turn away a lacinious eye, and then neither their dreffing, nor their beauty can any ways hurt you. Do not men exceed in apparel, and therein set themselves out to the view? Shall women betray themselves and make it known that they are either so bad in their disposition, or so wanton in their thoughts, or so weak in their government as to complain that they are tempted and alured by men? Should women make themselves more vain than youngest children, to fall in love with babies. Women are so far off from being in any sort provoked to love upon the view of men's apparel, 
Women do not fall in lone with men for their apparel.  and setting forth themselves, that no one thing can more draw them from love, than their vanity in apparel. Women make difference betwixt colours and conditions, betwixt a fair show, and a foul substance: It shows a levity in man to furnish himself more with trim colours, then manlike qualities: besides that, how can we lone at whom we laugh? We see him gallant it at the Court one day, & brave it in the Country the next day; we see him wear that on his back one week, which we hear is in the broker's shop the next: furthermore we see divers wear apparel and colours made of a Lordship, lined with Farms and Granges, embroidered with all the plate, gold, and wealth, their Friends and Fathers left them: Are these motives to love or to laughter? Will or dare a woman trust to their love for one month, who will turn her of the next? This is the surfeit which women take by brave apparel. They rather suspect his worth, then wish his love, who doth most exceed in bravery. So Mr. Swetnam, do you and all yours forbear to censure of the dress and attires of women for any such lewd intent, as you imagine: Bad minds are discovered by bad thoughts and hearts. Do not say and rail at women to be the cause of men's overthrow, when the original root and cause is in yourselves. If you be so affected that you cannot look but you must forthwith be infected, I do marvel (joseph Swetnam) you set down no remedies for that torment of Love, as you call it: You bid men shun and avoid it, but those be common and ordinary rules and instructions: yet not so ordinary, as able to restrain the extraordinary humours of your giddy company. I will do you and your friends a kindness if you be so scorched with the flames of love. Diogenes did long since discover the sovereign salve for such a wound: The receipt is no great charge, yourself may be the Apothecary, 
A medicine for love. Ta'en. Hunger. A Halter.  it is comprehended in three words: First, try with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, next with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if both these fail, the third is sure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This was Diogenes Antidote against that venomous infection. There are more milder remedies which you may put in practice: If your hearts be so fleshly, or your eyes so tender that you dare trust neither of them, then trust to your reason to turn your eyes away, or trust to your heels as joseph did, to carry all away.  
After you have railed against women, you bring in a fable of a contempt betwixt the Wind and the Same; and you apply the moral to women, when as it hath a far other relation: for it ever hath been applied to men, to instruct them in the government of woman, for I pray you who is to govern, or who are to be governed? You should seem to come from the Sauromatians, whose wives were their Masters: but I will set you down both the Fable and the Moral, as it was written in English verse long sithence.  

THe Sun and Wind at variance did fall,  
Whose force was greatest in the open field:  
A travailer they choose to deal withal;  
Who makes him first unto their force to yield  
To cast off Cloak, they that agreement make,  
The honour of the victory must take.   

The Wind began and did increase, each blast  
With raging beat upon the silly man;  
The more it blew, the more he grasped fast  
And kept his Cloak, let Wind do what it can?  
When all in vain the Wind his worst had done,  
It ceased, and left a trial to the Sun.   

The Sun begins his beams for to display,  
And by degrees in heat for to increase;  
The travailer then warm, doth make a stay,  
And by degrees his Cloak he doth release:  
At length is forced both Coat and Cloak to yield,  
So gives the Sun the honour of the field.   

Who by extremes doth seek to work his will,  
By raging humours thinking so to gain;  
May like the Wind augment his tempest still,  
But at the length he finds his fury vain:  
For all he gets by playing frantic parts,  
He hardeneth more the mild and gentle hearts.   

Like as all Plants, when at the first they spring,  
Are tender, and soft barked on every fide;  
But as they grow continual storms do bring  
Those are more hard which Northern blasts abide:  
What's toward the Southern tenderer we find,  
And that more hard which feels the Northern wind.   

Nautre his course most carefully doth bend,  
From violence to seek itself to arm;  
Where raging blasts the trees would break and rend,  
There Nature strives to keep her Plants from harm:  
Where violence is unto Nature strange,  
Continual custom there doth Nature change.   

So it is with women, who by Nature mild,  
If they on froward crabbed Husband's light;  
Continual rage by custom makes them wild,  
For crooked natures altar gentle quite;  
Men evermore shall this in trial find,  
Like to her usage so is woman's mind.   

As of themselves, let men of others judge,  
What man will yield to be compelled by rage?  
At crabbedness and crustnesse hearts do grudge,  
And to resist, themselves they more engage:  
Forbear the Wind, shine with the Sun a while,  
Though she be angry, she will forthwith smile.   
This is the true application of the Moral. As for that crookedness and frowardness with which you charge women, look from whence they have it; for of themselves and their own disposition it doth not proceed, which is proved directly by your own testimony: 
Woman of her own disposition gentle, and mild.  for in your 46. Page, Line 15. You say, A young woman of tender years is flexible, obedient, and subject to do any thing, according to the will and pleasure of her Husband. How cometh it then that this gentle and mild disposition is afterwards altered? yourself doth give the true reason, for you give a great charge not to marry a widow. But why? because say you in the same Page, A widow is framed to the conditions of another man. Why then, if a woman have froward conditions, they be none of her own, she was framed to them. Is not our adversary ashamed of himself, to rail against women for those faults which do all come from men? Doth not he most grievously charge men to learn their wives bad and corrupt behaviour? 
Men infect.  for he saith plainly, Thou must unlearn a widow, and make her forget and forego her former corrupt & disordered behaniour. Thou must unlearn her, Ergo, what fault she hath, she learned, her corruptness cometh not from her own disposition, but from her Husband's destruction. Is it not a wonder, that your Pamphlets are so dispersed? Are they not wise men to cast away time and money upon a Book which cutteth their own throats? 'Tis pity but that men should reward you for your writing; if it be but as the Roman Sertorius did the idle Poet, he gave him a reward, but not for his writing, but because he should never write more; as for women, they laugh that men have no more able a champion. This author cometh to bait women, or as he foolishly saith, the Bear baiting, of Women, and he bringeth but a apparel Cur, who doth his kind, to brawl and bark, but cannot bite. The mild and flexible disposition of a woman is in philosophy proved in the composition of her body, for it is a Maxim, 
The disposition of the mind doth answer the composition of the body.  Mores animi sequntur temperaturam corporis, The disposition of the mind is answerable to the temper of the body. A woman in the temperature of her body is tender, soft, and beautiful, so doth her disposition in mind correspond accordingly; she is mild yielding, and virtuous; what disposition accidentally happeneth unto her, is by the contagion of a froward husband, as joseph Swetnam affirmeth.  
And experience proveth. It is a shame for a man to complain of a froward woman, in many respects all concerning himself. It is a shame he hath no more government over the weaker vessel. It is a shame he hath hardened her tender sides, and gentle heart with his boisterous & Northern blasts. 
May men complain of women without cause?  It is a shame for a man to publish and proclaim household secrets, which is a common practice amongst men, especially Drunkards, Lechers, and prodigal spendthrifts: These when they come home drunk, or are called in question for their riotous misdemeanours, they presently show themselves, the right children of Adam. They will excuse themselves by their wives, and say that their unquitenesse and frowardness at home, is the cause that they run abroad. An excuse more fit for a beast then a man. If thou wert a man thou wouldst take away the cause which urgeth a woman to grief and discontent, and not by thy frowardness increase her distemperature: forbear thy drinking, thy luxurious riot, thy gaming, and spending, and thou shalt have thy wife give thee as little cause at home, as thou givest her great cause of disquiet abroad. Men which are men, if they chance to be matched with froward wives, either of their own making, or others marring, they would make a benefit of the discommodity, either try his skill to make her mild, or exercise his patience to endure her cursedness: for all crosses are inflicted either for punishment of fins, or for exercise of virtues; but humorous men will sooner mar a thousand women, than out of an hundred make one good.  
And this shall appear in the imputation which our adversary chargeth upon our sex, 
Men are the Serpents  to be lascivious, wanton and lustful: He saith, Women tempt, allure, and provoke men. How rare a thing is it for women to prostitute and offer themselves? how common a practice is it for men to seek and solicit women to lewdness? what charge do they spare? what travel do they bestow? what vows, oaths and protestations do they spend, to make them dishonest? They higher Panders, they writ letters, they seal them with damnations, and execrations, to assure them of love, when the end proves but lust: They know the flexible disposition of Women and the sooner to overreach them, some will pretend they are so plunged in love that except they obtain their desire they will seem to drowned, hang, stab, poison, or banish themselves from friends and country: What motives are these to tender dispositions? Some will pretend marriage, another offer continual maintenance, but when they have obtained their purpose, what shall a woman find, just that which is her everlasting shame and grief, she hath made herself the unhappy subject to a lustful body; and the shameful stall of a lascivious tongue. Men may with foul shame charge women with this sin which they had never committed if she had not trusted, nor had ever trusted if she had not been deceived with vows, oaths, and protestations. To bring a woman to offend in one sin, how many damnable sins do they commit? I appeal to their own consciences. The lewd disposition of sundry men doth appear in this: If a woman or maid will yield unto lewdness, what shall they want? But if they would live in honesty, what help shall they have? How much will they make of the lewd? how base account of the honest? how many pounds will they spend in bawdy houses? but when will they bestow a penny upon an honest maid or woman, except it be to corrupt them?  
Our adversary bringeth many examples of men which have been overthrown by women. 
Show a woman's offence, but that man was the first beginner.  It is answered, before the fault is their own. But I would have him, or any one living, to show any woman that offended in this sin of lust, but that she was first solicited by a man.  
Helen was the cause of Troy's burning; first, Paris did solicit her; next, how many knaves and fools of the male kind had Troy, which to maintain whoredom would bring their City to confusion.  
When you bring in examples of lewd women, and of men which have been stained by women, you show yourself both frantic, and a profane irreligious fool to mention Indith for cutting off Holoferue's head, in that rank.  
You challenge women for untamed and unbridled tongues; there was never woman was ever noted for so shameless, so brutish, so beastly a scold as you prove yourself in this base and odious Pamphlet: You blaspheme God, you rail at his Creation, you abuse and slander his Creatures; and what immodest or impudent scurrility is it, which you do not express in this lewd and lying Pamphlet?  
Hitherto I have so answered all your objections against Women, that as I have not defended the wickedness of any; so I have set down the true state of the question. As Eve did not offend without the temptation of a Serpent; so women do seldom offend, but it is by provocation of men. Let not your impudency, nor your comforts dishonesty, charge our sex hereafter, with those sins of which you yourselves were the first procurers. I have in my discourse, touched you, and all yours, to the quick. I have taxed you with bitter speeches; you will (perhaps) say I am a railing scold. In this objection, joseph Swetnam, 
A difference betwixt accusing and slandering.  I will teach you both wit and honesty: The difference betwixt a railing scold, and and an honest accuses, is this, the first rageth upon passionate fury, without bringing cause or proof; the other bringeth direct proof for what she allegeth: you charge women with clamorous words, and bring no proof; I charge you with blasphemy, with impudency, scurrility, foolery, and the like. I show just and direct proof for what I say; it is not my desire to speak so much, it is your desert to provoke me upon just cause so far; it is no railing to call a Crow black, or a Wolf a ravener, or a drunkard a beast; the report of the truth is never to be blamed, the deserver of such a report, deserveth the shame.  
Now, for this time, to draw to an end; let me ask according to the question of Cassian, Cui bono? what have you gotten by publishing your Pamphlet; good I know you can get none. You have (perhaps) pleased the humours of some giddy, idle conceited persons: But you have died yourself in the colours of shame, lying, slandering, blasphemy, ignorance, and the like.  
The shortness of time and the weight of business call me away, and urge me to leave off thus abruptly, but assure yourself where I leave now, I will by God's grace supply the next Term, to your small content. You have exceeded in your fury against Widows, whose defence you shall hear of at the time aforesaid, in the mean space recollect your wits, writ out of deliberation, not out of fury; writ out of advice, not out of idleness; forbear to charge women with faults which come from the contagion of Masculine serpents.   

A DEFENCE OF Women, against the Author of the Arraignment of Women.  
CHAP. VIII.  

AN idle companion was raging of late,  
Who in fury 'gainst Women expresseth his hate:  
He writeth a Book, an Arraignment he calleth,  
In which against women he currishly bawleth.  
He deserveth no answer but in Ballad or Rhyme,  
Upon idle fantastickes who would cast away time:  
Any answer may serve an impudent liar,  
Any mangy scabbed horse doth fit a scaled Squire:  
In the ruff of his fury, for so himself faith,  
The blasphemous companion he shamefully playeth.  
The woman for an Helpler, God did make he doth say,  
But to Help to consume and spend all away.  
Thus, at God's creation to flout and to jest,  
Who but an Atheist would so play the beast?  
The Scriptures do prove that when Adam did fall,  
And to death and damnation was thereby a thrall.  
Then woman was an Helper, for by her blessed seed,  
From Hell and damnation all mankind was freed.  
He saith, women are froward, which the rib doth declare,  
For like as the Rib, so they crooked are:  
The Rib was her Subject for body we find,  
But from God came her Soul, and dispose of her mind.  
Let no man think much if women compare,  
That in their creation they much better are:  
More blessings therein to women do fall,  
Then unto mankind have been given at all.  
Women were the last work, and therefore the best,  
For what was the end, excelleth the rest.  
For woman's more honour, it was so assigned,  
She was made of the rib of metal refined:  
The Country doth also the woman more grace,  
For Paradise is far the more excellent place.  
Yet women are mischienous, this Author doth say,  
But Scriptures to that directly say nay:  
God said, 'twixt the Woman and Serpent for ever,  
Strong hatred he would put, to be qualified never.  
The woman being hateful to the Serpent's condition,  
How excellent is she in her disposition?  
The Serpent with men in their works may agree,  
But the Serpent with women that never may be.  
If you ask how it happens some women prove nought,  
By men turned to Serpents they are overwrought.  
What the Serpent began, men follow that still,  
They tempt what they may to make women do ill.  
They will tempt, and provoke, and follow us long:  
They deceive us with aithes, and a flattering tongue.  
To make a poor Maiden or woman a whore,  
They care not how much they spend of their store.  
But where is there a man that will any thing give  
That woman or maid may with honesty live?  
If they yield to lewd counsel they nothing shall want,  
But for to be honest, than all things are scant.  
It proves a bad nature in men doth remain.  
To make women lewd their purses they strain.  
For a woman that's honest they care not a whit,  
They'll say she is honest because she lacks wit.  
They'll call women whores, but their stakes they might save,  
There can be no Whore, but there must be a Knave.  
They say that our dress, and that our attire  
Are causes to move them to lustful fire.  
Of all things which are we evermore find,  
Such thoughts do arise as are like to the mind.  
men's thoughts being wicked they wrack on us thus,  
That scandal is taken, not given by us.  
If their sight be so weak, and their frailty be such,  
Why do they then gaze at our beauty so much?  
Pluck away those ill roots whence sin doth arise,  
Amend wicked thoughts, or pluck out the eyes.  
The humours of men, see how froward they be;  
We know not to please them in any degree:  
For if we go plain we are sluts they do say,  
They doubt of our honesty if we go gay;  
If we be honest and merry, for giglots they take us,  
If modest and sober, then proud they do make us:  
Be we housewifly quick, than a shrew he doth keep,  
If patiented and mild, than he scorneth a sheep.  
What can we devise to do or to say,  
But men do wrest all things the contrary way.  
'Tis not so uncertain to follow the wind,  
As to seek to please men of so humorous mind.  
Their humours are giddy, and never long lasting,  
We know not to please them, neither full nor yet fasting.  
Either we do too little, or they do too much:  
They strain our poor wits, their humours are such.  
They say, women are proud wherein made they trial?  
They moved some lewd suit, and had the denial:  
To be crossed in such suits, men cannot abide,  
And thereupon we are entitled with pride.  
They say we are cursed and froward by kind,  
Our mildness is changed, where raging we find,  
A good jacke say; the proverb, doth make a good Gill,  
A cursed froward Husband doth change women will.  
They use us (they say) as necessary evils,  
We have it from them, for they are our devils.  
When they are in their rages and humorous fits,  
They put us poor women half out of our wits.  
Of all naughty women name one if you can,  
If she proved bad, it came by a man.  
Fair Helen forsook her Husband of Greece,  
A man called Paris, betrayed that piece.  
Medea did rage, and did shamefully murder,  
A jason was cause, which her mischief did further.  
A Cressid was false, and changed her love,  
Diomedes her heart by constraint did remove.  
In all like examples the world may see,  
Where women prove bad, there men are not free.  
But in those offences they have the most share,  
Women would be good, if Serpents would spare.  
Let Women and Maids whatsoever they be,  
Come follow my counsel, be warned by me.  
Trust not men's suits, their love proveth lust,  
Both hearts, tongues, and pens, do all prove unjust.  
How fair they will speak and write in their love,  
But put them to trial how false do they prove?  
They love hot at first, when the love is a stranger,  
But they will not be tied to rack and to manger.  
What love call you that when men are a wooing,  
And seek nothing else but shame and undoing.  
As women in their faults I do not commend,  
So wish I all men their lewd suits they would end.  
Let women alone, and seek not their shame,  
You shall have no cause then women to blame.  
'Tis like that this Author against such doth bawl.  
Who by his temptations have gotten a fall.  
For he who of women so wickedly deemeth,  
Hath made them dishonest, it probably seemeth.  
He hath been a traveler, it may be well so,  
By his tales and reports as much we do know.  
He promiseth more poison against women to thrust,  
He doth it for physic, or else he would burst.  
Thus I bid him farewell till next we do meet,  
And then as cause moveth, so shall we greet.   
JOAN SHARP.   
FINIS.   

Faults escaped.  
PAge 33. Line 1. for carry, read cutry. p. 36. l. 30 for sincerity, r. scurility. p. 38. l. 28. for something, r any thing. Ibid. for country, r. counter. p. 40. l. 5. for contempt, r. contention.