think, is no great Argument of the natural Inferiority of either Sex.
Our _Reflector_ is of Opinion, that Disputes of this kind, extending to Human Nature in general, and not peculiar to those to whom the Word of _GOD_ has been reveal’d, ought to be decided by Natural Reason only.
And, that the Holy Scripture should not be interested in the present Controversy, in which it determines nothing, any more than it does between the _Copernican_ and _Ptolomean_ Systems. The Design of those Holy Books being to make us excellent Moralists and perfect Christians, not great Philosophers; and being writ for the Vulgar as well as for the Learned, they are accommodated to the common way of Speech and the Usage of the World; in which we have but a short Probation, so that it matters not much what Part we act, whether of Governing or Obeying, provided we perform it well with respect to the World to come.
One does not wonder, indeed, that when an Adversary is drove to a Nonplus, and Reason declares against him, he flies to Authority, especially to Divine, which is infallible, and therefore ought not to be disputed. But Scripture is not always on their Side who make Parade of it, and through their Skill in Languages, and the Tricks of the Schools, wrest it from its genuine Sense to their own Inventions. And supposing, not granting, that it were apparently to the Womens Disadvantage, no fair and generous Adversary but would be asham’d to urge this Advantage: Because Women, without their own Fault, are kept in Ignorance of the Original, wanting Languages and other Helps to Criticise on the Sacred Text, of which, they know no more, than Men are pleas’d to impart in their Translations. In short, they shew their Desire to maintain their Hypotheses, but by no means their Reverence to the Sacred Oracles, who engage them in such Disputes. And therefore, the Blame be theirs, who have unnecessarily introduc’d them in the present Subject, and who, by saying, that the _Reflections_ were not agreeable to Scripture, oblige the Reflector to shew, that those who affirm it must either mistake her Meaning, or the Sense of Holy Scripture, or both, if they think what they say, and do not find fault meerly because they resolve to do so.
For, had she ever writ any thing contrary to those sacred Truths, she would be the first in pronouncing its Condemnation.
But what says the Holy Scripture? It speaks of Women as in a State of Subjection, and so it does of the _Jews_ and _Christians_, when under the Dominion of the _Chaldeans_ and _Romans_, requiring of the one as well as of the other, a quiet Submission to them under whose Power they liv’d. But will any one say, that these had a _Natural Superiority_ and Right to Dominion? that they had a superior Understanding, or any Pre-eminence, except what their greater Strength acquir’d? Or, that the other were subjected to their Adversaries for any other Reason but the Punishment of their Sins, and, in order to their Reformation? Or for the Exercise of their Vertue, and because the Order of the World and the Good of Society requir’d it?
If Mankind had never Sin’d, Reason would always have been obeyed, there would have been no Struggle for Dominion, and Brutal Power would not have prevail’d. But in the lapsed State of Mankind, and now, that Men will not be guided by their Reason but by their Appetites, and do not what they _ought_ but what they _can_, the Reason, or that which stands for it, the Will and Pleasure of the Governor, is to be the Reason of those who will not be guided by their own, and must take Place for Order’s sake, although it should not be conformable to right Reason. Nor can there be any Society great or little, from Empires down to private Families, without a last Resort, to determine the Affairs of that Society by an irresistable Sentence. Now unless this Supremacy be fix’d somewhere, there will be a perpetual Contention about it, such is the Love of Dominion, and let the Reason of Things be what it may, those who have least Force or Cunning to supply it, will have the Disadvantage. So that since Women are acknowledged to have least Bodily Strength, their being commanded to Obey is in pure Kindness to them, and for their Quiet and Security, as well as for the Exercise of their Vertue. But does it follow, that Domestick Governors have more Sense than their Subjects, any more than that other Governors have? We do not find that any Man thinks the worse of his own Understanding, because another has superior Power; or concludes himself less capable of a Post of Honour and Authority, because he is not prefer’d to it. How much Time would lie on Mens Hands, how empty would the Places of Concourse be, and how silent most Companies, did Men forbear to censure their Governors, that is, in effect, to think themselves wiser. Indeed, Government would be much more desirable than it is, did it invest the Possessor with a superior Understanding as well as Power. And if meer Power gives a Right to Rule, there can be no such Thing as Usurpation; but a Highway-Man, so long as he has Strength to force, has also a Right to require our Obedience.
Again, if absolute Sovereignty be not necessary in a State, how comes it to be so in a Family? Or if in a Family why not in a State; since no Reason can be alledged for the one that will not hold more strongly for the other? If the Authority of the Husband, so far as it extends, is sacred and inalienable, why not that of the Prince? The Domestick Sovereign is without Dispute elected, and the Stipulations and Contract are mutual; is it not then partial in Men to the last Degree, to contend for, and practise that Arbitrary Dominion in their Families, which they abhor and exclaim against in the State? For if Arbitrary Power is evil in it self, and an improper Method of Governing Rational and Free Agents, it ought not to be practis’d any where; nor is it less, but rather more mischievous in Families than in Kingdoms, by how much 100,000 Tyrants are worse than one. What though a Husband can’t deprive a Wife of Life without being responsible to the Law, he may, however, do what is much more grievous to a generous Mind, render Life miserable, for which she has no Redress, scarce Pity, which is afforded to every other Complainant, it being thought a Wife’s Duty to suffer every thing without Complaint. If _all Men are born Free_, how is it that all Women are born Slaves? As they must be, if the being subjected to the _inconstant, uncertain, unknown, arbitrary Will_ of Men, be the _perfect Condition of Slavery_? And, if the Essence of Freedom consists, as our Masters say it does, in having a _standing Rule to live by_? And why is Slavery so much condemn’d and strove against in one Case, and so highly applauded, and held so necessary and so sacred in another?
’Tis true, that _GOD_ told _Eve_ after the Fall, that _her Husband should Rule over her_: And so it is, that he told _Esau_ by the Mouth of _Isaac_ his Father, that he should _serve_ his _younger Brother_, and should in Time, and when he was strong enough to do it, _break the Yoke from off his Neck_. Now, why one Text should be a Command any more than the other, and not both of them be Predictions only; or why the former should prove _Adam_’s Natural Right to Rule, and much less every Man’s, any more than the latter is a Proof of _Jacob_’s Right to Rule, and of _Esau_’s to Rebel, one is yet to learn? The Text in both Cases foretelling what would be; but neither of them determining what _ought_ to be.
But the Scripture commands _Wives_ to _submit themselves to their own Husbands_. True; for which St. _Paul_ gives a Mystical Reason (_Eph._ v.
22, _&c._) and St. _Peter_, a Prudential and Charitable one (1 _Pet._ iii.) but neither of them derive that Subjection from the Law of Nature.
Nay, St. _Paul_, as if he foresaw and meant to prevent this Plea, giving Directions for their Conduct to Women in general, 1 _Tim._ ii. when he comes to speak of _Subjection_, he changes his Phrase from _Women_, which denotes the whole Sex, to _Woman_, which in the New Testament is appropriated to a Wife.
As for his not suffering Women to speak in the Church, no sober Person that I know of pretends to it. That learned Paraphrast, indeed, who lays so much Stress on the _Natural Subjection_, provided this Prerogative be secur’d, is willing to give up the other. For he endeavours to prove, that Inspir’d Women, as well as Men, us’d to speak in the Church, and that St. _Paul_ does not forbid it, but only takes care that the Women should signify their Subjection by wearing a Veil. But the Apostle is his own best Expositor, let us therefore compare his Precepts with his Practice, for he was all of a Piece, and did not contradict himself. Now by this Comparison we find, that though he forbids Women to teach in the Church, and this for several Prudential Reasons, like those he introduces with an _I give my Opinion, and now speak I, not the Lord_, and not because of any Law of Nature, or positive Divine Precept, for that the Words _they are commanded_ (1 _Cor._ xiv. 24.) are not in the Original, appears from the _Italick_ Character, yet he did not found this Prohibition on any suppos’d want of Understanding in Woman, or of Ability to teach; neither does he confine them at all Times to _learn in Silence_. For the eloquent _Apollos_, who was himself a Teacher, was instructed by _Priscilla_, as well as by her Husband _Aquila_, and was improv’d by them both in the Christian Faith. Nor does St. _Paul_ blame her for this, or suppose that she _usurp’d Authority over_ that great _Man_; so far from this, that as she is always honourably mention’d in Holy Scripture, so our Apostle, in his Salutations, _Rom._ xvi. places her in the Front, even before her Husband, giving to her, as well as to him, the Noble Title of, _his Helper in Christ Jesus_, and of one _to whom all the Churches of the_ Gentiles had great Obligations.
But, it will be said perhaps, that in 1 _Tim._ ii. 13, _&c._ St. _Paul_ argues for the Woman’s Subjection from the Reason of Things. To this I answer, that it must be confess’d, that this (according to the vulgar Interpretation) is a very obscure Place, and I should be glad to see a Natural, and not a Forc’d Interpretation given of it by those who take it Literally: Whereas if it be taken Allegorically, with respect to the Mystical Union between Christ and his Church, to which St. _Paul_ frequently accommodates the Matrimonial Relation, the Difficulties vanish. For the Earthly _Adam_’s being _form’d_ before _Eve_, seems as little to prove her Natural Subjection to him, as the living Creatures, Fishes, Birds and Beasts being form’d before them both, proves that Mankind must be subject to these Animals. Nor can the Apostle mean that _Eve_ only sinned; or that she only was _Deceiv’d_, for if _Adam_ sinn’d wilfully and knowingly, he became the greater Transgressor. But it is very true, that the Second _Adam_, the Man Christ Jesus, _was first form’d_, and then his Spouse the Church. He was not in any respect _Deceiv’d_, nor does she pretend to Infallibility. And from this second _Adam_, promis’d to _Eve_ in the Day of our first Parents Transgression, and from Him only, do all their Race, Men as well as Women, derive their Hopes of Salvation. Nor is it promis’d to either Sex on any other Terms besides Perseverance in _Faith, Charity, Holiness and Sobriety_.
If the Learned will not admit of this Interpretation, I know not how to contend with them. For Sense is a Portion that _GOD_ Himself has been pleased to distribute to both Sexes with an impartial Hand, but Learning is what Men have engross’d to themselves, and one can’t but admire their great Improvements! For, after doubting whether there was such a Thing as Truth, and after many hundred Years Disputes about it, in the last Century an extraordinary Genius arose, (whom yet, some are pleased to call a Visionary) enquir’d after it, and laid down the best Method of finding it. Not to the general Liking of the Men of Letters, perhaps, because it was wrote in a vulgar Language, and was so natural and easy as to debase Truth to common Understandings, shewing too plainly, that Learning and true Knowledge are two very different Things. “For it often happens (says that Author) that Women and Children acknowledge the Falsehood of those Prejudices we contend with, because they do not dare to judge without Examination, and they bring all the Attention they are capable of to what they read. Whereas on the contrary, the Learned continue wedded to their own Opinions, because they will not take the Trouble of examining what is contrary to their receiv’d Doctrines.”
Sciences, indeed, have been invented and taught long ago, and, as Men grew better advis’d, new modelled. So that it is become a considerable Piece of Learning to give an Account of the Rise and Progress of the Sciences, and of the various Opinions of Men concerning them. But Certainty and Demonstration are much pretended to in this present Age, and being obtain’d in many Things, ’tis hoped Men will never Dispute them away in that which is of greatest Importance, the Way of Salvation.
And because there is not any thing more certain than what is delivered in the Oracles of _GOD_, we come now to consider what they offer in Favour of our Sex.
Let it be premis’d, (according to the Reasoning of a very ingenious Person in a like Case) that one Text for us, is more to be regarded than many against us. Because that _One_ being different from what Custom has established, ought to be taken with Philosophical Strictness; whereas the _Many_ being express’d according to the vulgar Mode of Speech, ought to have no greater Stress laid on them, than that evident Condescension will bear. One Place then were sufficient, but we have many Instances wherein Holy Scripture considers Women very differently from what they appear in the common Prejudices of Mankind.
The World will hardly allow a Woman to say any thing well, unless, as she borrows it from Men, or as assisted by them: But _GOD_ Himself allows that the Daughters of _Zelophehad spake right_, and passes their Request into a Law. Considering how much the Tyranny, shall I say, or the superior Force of Men, keeps Women from Acting in the World, or doing any thing considerable, and remembring withal the Conciseness of the Sacred Story, no small Part of it is bestow’d in transmitting the History of Women, famous in their Generations: Two of the Canonical Books, bearing the Names of those great Women whose Vertues and Actions are there recorded. _Ruth_ being call’d from among the _Gentiles_ to be an Ancestor of the Messiah, and _Esther_ being rais’d up by _GOD_ to be the great Instrument of the Deliverance and Prosperity of the _Jewish_ Church.
The Character of _Isaac_, though one of the most blameless Men taken Notice of in the Old Testament, must give Place to _Rebecca_’s, whose Affections are more reasonably plac’d than his, her Favourite Son being the same who was _GOD_’s Favourite. Nor was the Blessing bestow’d according to his, but to her Desire; so that if you will not allow, that her Command to _Jacob_ superseded _Isaac_’s to _Esau_, his Desire to give the Blessing to this Son, being evidently an Effect of his Partiality; you must at least grant, that she paid greater Deference to the Divine Revelation, and for this Reason, at least, had a Right to oppose her Husband’s Design; which, it seems, _Isaac_ was sensible of, when upon his Disappointment, he _trembled so exceedingly_. And so much Notice is taken even of _Rebecca_’s Nurse, that we have an Account where she died, and where she was buried.
_GOD_ is pleas’d to Record it among His Favours to the ingrateful _Jews_, that He sent before them His Servants _Moses_, _Aaron_, and MIRIAM; who was also a Prophetess, and instructed the Women how to bear their Part with _Moses_ in his Triumphal Hymn. Is she to be blam’d for her Ambition? And is not the High Priest _Aaron_ also, who has his Share in the Reproof as well as in the Crime? nor could she have mov’d Sedition if she had not been a considerable Person, which appears also by the Respect the People paid her, in deferring their Journey till she was ready.
Where shall we find a nobler Piece of Poetry than _Deborah_’s Song? Or a better and greater Ruler than that renowned Woman, whose Government so much excell’d that of the former Judges? And though she had a Husband, she her self judged _Israel_, and consequently was his Sovereign, of whom we know no more than the Name. Which Instance, as I humbly suppose, overthrows the Pretence of _Natural Inferiority_. For it is not the bare Relation of a Fact, by which none ought to be concluded, unless it is conformable to a Rule, and to the Reason of Things: But _Deborah_’s Government was conferr’d on her by _GOD_ Himself. Consequently the Sovereignty of a Woman is not contrary to the Law of Nature; for the Law of Nature is the Law of _GOD_, who cannot contradict Himself; and yet it was _GOD_ who inspir’d and approv’d that great Woman, raising her up to Judge and to Deliver His People _Israel_.
Not to insist on the Courage of that valiant Woman, who deliver’d _Thebez_ by slaying the Assailant; nor upon the Preference which _GOD_ thought fit to give to _Sampson_’s Mother, in sending the Angel to her, and not to her Husband, whose vulgar Fear she so prudently answer’d, as plainly shews her superior Understanding: To pass over _Abigail_’s wise Conduct, whereby she preserv’d her Family and deserved _David_’s Acknowledgments, for restraining him from doing a rash and unjustifiable Action; the Holy Penman giving her the Character of a _Woman of good Understanding_, whilst her Husband has that of a Churlish and Foolish Person, and a Son of _Belial_: To say nothing of the _wise Woman_ (as the Text calls her) of _Tekoah_; or of her of _Abel_, who has the same Epithet, and who by her Prudence delivered the City and appeas’d a dangerous Rebellion: Nor of the Queen of _Sheba_, whose Journey to hear the Wisdom of _Solomon_, shews her own good Judgment and great Share in that excellent Endowment. _Solomon_ does not think himself too wise to be instructed by his Mother, nor too great to record her Lessons, which, if he had followed, he might have spared the Trouble of Repentance, and been delivered from a great deal of that Vanity he so deeply regrets.
What Reason can be assign’d why the Mothers of the Kings of _Judah_, are so frequently noted in those very short Accounts that are given of their Reigns, but the great Respect paid them, or perhaps their Influence on the Government, and Share in the Administration? This is not improbable, since the wicked _Athaliah_ had Power to carry on her Intrigues so far as to get Possession of the Throne, and to keep it for some Years.
Neither was there any Necessity for _Asa_’s removing his Mother (or Grandmother) from being Queen, if this were merely Titular, and did not carry Power and Authority along with it. And we find what Influence _Jezabel_ had in _Israel_, indeed to her Husband’s and her own Destruction.
It was a _Widow-Woman_ whom _GOD_ made choice of to sustain his Prophet _Elijah_ at _Zarephah_. And the History of the _Shunamite_ is a noble Instance of the Account that is made of Women in Holy Scripture. For whether it was not the Custom in _Shunem_ for the Husband to dictate, or whether her’s was conscious of her superior Vertue, or whatever was the Reason, we find it is she who governs, _dwelling_ with great Honour and Satisfaction _among her own People_. Which Happiness she understood so well, and was so far from a troublesome Ambition, that she desires no Recommendation to _the King or Captain of the Host_, when the Prophet offer’d it, being already greater than they could make her. The Text calls her a _Great Woman_, whilst her Husband is hardly taken Notice of, and this, no otherwise, than as performing the Office of a Bailiff. It is _her_ Piety and Hospitality that are Recorded, _She_ invites the Prophet to _her House_; who converses with, and is entertained by _her_.
She gives her Husband no Account of _her_ Affairs any further, than to tell him _her_ Designs, that he may see them executed. And when he desires to know the Reason of her Conduct, all the Answer she affords is, _Well_, or, as the Margin has it from the _Hebrew_, _Peace_. Nor can this be thought assuming, since it is no more than what the Prophet encourages, for all his Addresses are to _her_, he takes no Notice of her Husband. His Benefits are conferr’d on _her_, ’tis _she_ and _her Household_ whom he warns of a Famine, and ’tis _she_ who Appeals to the King for the Restitution of _her House_ and _Land_. I would not infer from hence, that Women, generally speaking, ought to govern in their Families when they have a Husband; but I think this Instance and Example is a sufficient Proof, that if by Custom or Contract, or the Laws of the Country, or Birth-right, (as in the Case of Sovereign Princesses) they have the supreme Authority, it is no Usurpation, nor do they act contrary to Holy Scripture, nor consequently to the Law of Nature. For they are no where, that I know of, forbidden to claim their just Right: The Apostle, ’tis true, would not have them _usurp_ Authority, where Custom and the Law of the strongest had brought them into Subjection, as it has in these Parts of the World. Though in remoter Regions, if Travellers rightly inform us, the Succession to the Crown is intail’d on the Female Line.
_GOD_ Himself, who is _no Respecter of Persons, with whom there is neither Bond nor Free, Male nor Female, but_ they _are all one in Christ Jesus_, did not deny Women that Divine Gift the Spirit of Prophecy, neither under the _Jewish_ nor Christian Dispensation. We have nam’d two great Prophetesses already, _Miriam_ and _Deborah_; and besides other Instances, _Huldah_ the Prophetess was such an Oracle, that the good King _Josiah_, that great Pattern of Vertue, sends even the High Priest himself to consult her, and to receive Directions from her in the most arduous Affairs. _It shall come to pass_, saith the Lord, _that I will pour out my Spirit upon all Flesh, and your Sons and your Daughters shall Prophesy_, which was accordingly fulfill’d by the Mission of the Holy _Ghost_ on the Day of _Pentecost_, as St. _Peter_ tells us. And, besides others, there is mention of four Daughters of _Philip_, Virgins, who did Prophesy. For, as in the _Old_, so in the _New Testament_, Women make a considerable Figure; the Holy Virgin receiving the greatest Honour that Human Nature is capable of, when the Son of _GOD_ vouchsafed to be her Son, and to derive his Humanity from her only. And if it is a greater Blessing _to hear the Word of_ _GOD_ _and keep it_, who are more considerable for their Assiduity in this, than the Female Disciples of our LORD? _Mary_ being Exemplary, and receiving a noble Encomium from Him, for her Choice of the better Part.
It would be thought tedious to enumerate all the excellent Women mentioned in the _New Testament_, whose humble Penitence and ardent Love, as _Magdalen_’s; their lively Faith and holy Importunity, as the _Syrophenician_’s; extraordinary Piety and Uprightness, as _Elizabeth_’s; Hospitality, Charity and Diligence, as _Martha_’s, _Tabitha_’s, _&c._ (see St. _Luke_ viii.); frequent and assiduous Devotions and Austerities, as _Anna_’s; Constancy and Courage, Perseverance and ardent Zeal, as that of the Holy Women who attended our LORD to His Cross, when His Disciples generally forsook, and the most Courageous had denied Him; are Recorded for our Example. Their Love was stronger than Death, it followed our Saviour into the Grave. And, as a Reward, both the Angel, and even the LORD Himself, appears first to them, and sends them to preach the great Article of the Resurrection to the very Apostles, who being, as yet, under the Power of the Prejudices of their Sex, esteem’d the Holy Womens _Words as idle Tales, and believed them not_.
Some Men will have it, that the Reason of our LORD’s appearing first to the Women, was, their being least able to keep a Secret; a witty and masculine Remark, and wonderfully Reverent! But not to dispute whether those Women were Blabs or no, there are many Instances in Holy Scripture, of Women who did not betray the Confidence repos’d in them.
Thus _Rahab_, though formerly an ill Woman, being converted by the _Report_ of those Miracles, which, though the _Israelites saw_, yet they _believed not in_ _GOD_, _nor put their Trust in his Word_, She acknowledges the _GOD_ of Heaven, and, as a Reward of her faithful Service, in concealing _Joshua_’s Spies, is, with her Family, exempted from the Ruin of her Country, and also, has the Honour of being named in the _Messiah_’s Genealogy. _Michal_, to save _David_’s Life, exposes her self to the Fury of a Jealous and Tyrannical Prince. A Girl was trusted by _David_’s grave Counsellors to convey him Intelligence in his Son’s Rebellion; and when a Lad had found it out, and blab’d it to _Absalom_, the King’s Friends confiding in the Prudence and Fidelity of a Woman, were secur’d by her. When our LORD escaped from the _Jews_, he trusted Himself in the Hands of _Martha_ and _Mary_. So does St. _Peter_ with another _Mary_, when the Angel deliver’d him from _Herod_, the Damsel _Rhoda_ too, was acquainted with the Secret. More might be said, but one would think here is enough to shew, that whatever other great and wise Reasons Men may have for despising Women, and keeping them in Ignorance and Slavery, it can’t be from their having learnt to do so in Holy Scripture. The Bible is for, and not against us, and cannot without great Violence done to it, be urg’d to our Prejudice.
However, there are strong and prevalent Reasons which demonstrate the Superiority and Pre-eminence of the Men. For in the first Place, Boys have much Time and Pains, Care and Cost bestow’d on their Education, Girls have little or none. The former are early initiated in the Sciences, are made acquainted with antient and modern Discoveries, they study Books and Men, have all imaginable Encouragement; not only Fame, a dry Reward now a-days, but also Title, Authority, Power, and Riches themselves, which purchase all Things, are the Reward of their Improvement. The latter are restrain’d, frown’d upon, and beat, not _for_, but _from_ the Muses; Laughter and Ridicule, that never-failing Scare-Crow, is set up to drive them from the Tree of Knowledge. But if, in spite of all Difficulties Nature prevails, and they can’t be kept so ignorant as their Masters would have them, they are star’d upon as Monsters, censur’d, envied, and every way discouraged, or, at the best, they have the Fate the Proverb assigns them, _Vertue is prais’d and starv’d_. And therefore, since the coarsest Materials need the most Curing, as every Workman can inform you, and the worst Ground the most elaborate Culture, it undeniably follows, that Mens Understandings are superior to Womens, for, after many Years Study and Experience, they become wise and learned, and Women are not Born so!
Again, Men are possessed of all Places of Power, Trust and Profit, they make Laws and exercise the Magistracy, not only the sharpest Sword, but even all the Swords and Blunderbusses are theirs, which by the strongest Logick in the World, gives them the best Title to every Thing they please to claim as their Prerogative: Who shall contend with them?
Immemorial Prescription is on their Side in these Parts of the World, antient Tradition and modern Usage! Our Fathers, have all along, both taught and practised Superiority over the weaker Sex, and consequently Women are by Nature inferior to Men, as was to be demonstrated. An Argument which must be acknowledged unanswerable; for, as well as I love my Sex, I will not pretend a Reply to _such_ Demonstration!
Only let me beg to be inform’d, to whom we poor Fatherless Maids, and Widows who have lost their Masters, owe Subjection? It can’t be to all Men in general, unless all Men were agreed to give the same Commands; Do we then fall as Strays, to the first who finds us? By the Maxims of some Men, and the Conduct of some Women one would think so. But whoever he be that thus happens to become our Master, if he allows us to be reasonable Creatures, and does not meerly Compliment us with that Title, since no Man denies our Readiness to use our Tongues, it would tend, I should think, to our Master’s Advantage, and therefore he may please to be advis’d to teach us to improve our Reason. But if Reason is only allow’d us by way of Raillery, and the secret Maxim is, that we have none, or little more than Brutes, ’tis the best way to confine us with Chain and Block to the Chimney-Corner, which, probably, might save the Estates of some Families and the Honour of others.
I Do not propose this to prevent a Rebellion, for Women are not so well united as to form an Insurrection. They are for the most part wise enough to love their Chains, and to discern how very becomingly they fit. They think as humbly of themselves as their Masters can wish, with respect to the other Sex, but in regard to their own, they have a Spice of Masculine Ambition; every one would Lead, and none would Follow. Both Sexes being too apt to Envy, and too backward in Emulating, and take more Delight in detracting from their Neighbour’s Vertue, than in improving their own. And therefore, as to those Women who find themselves born for Slavery, and are so sensible of their own Meanness, as to conclude it impossible to attain to any thing excellent, since they are, or ought to be best acquainted with their own Strength and Genius, She’s a Fool who would attempt their Deliverance or Improvement.
No, let them enjoy the great Honour and Felicity of their tame, submissive and depending Temper! Let the Men applaud, and let them glory in this wonderful Humility! Let them receive the Flatteries and Grimaces of the other Sex, live unenvied by their own, and be as much belov’d as one such Woman can afford to love another! Let them enjoy the Glory of treading in the Footsteps of their Predecessors, and of having the Prudence to avoid that audacious Attempt of soaring beyond their Sphere!
Let them Huswife or Play, Dress, and be pretty entertaining Company! Or, which is better, relieve the Poor to ease their own Compassions, read pious Books, say their Prayers, and go to Church, because they have been taught and us’d to do so, without being able to give a better Reason for their Faith and Practice! Let them not by any means aspire at being Women of Understanding, because no Man can endure a Woman of Superior Sense, or would treat a reasonable Woman civilly, but that he thinks he stands on higher Ground, and, that she is so wise as to make Exceptions in his Favour, and to take her Measures by his Directions; they may pretend to Sense, indeed, since meer Pretences only render one the more ridiculous! Let them, in short, be what is call’d _very_ Women, for this is most acceptable to all sorts of Men; or let them aim at the Title of _good devout_ Women, since some Men can bear with this; but let them not judge of the Sex by their own Scantling: For the great Author of Nature and Fountain of all Perfection, never design’d that the Mean and Imperfect, but that the most Compleat and Excellent of His Creatures in every Kind, should be the Standard to the rest.
To conclude; If that GREAT QUEEN who has subdued the Proud, and made the pretended Invincible more than once fly before her; who has Rescued an Empire, Reduced a Kingdom, Conquer’d Provinces in as little Time almost as one can Travel them, and seems to have chain’d Victory to her Standard; who disposes of Crowns, gives Laws and Liberty to _Europe_, and is the chief Instrument in the Hand of the Almighty, to pull down and to set up the great Men of the Earth; who conquers every where for others, and no where for her self but in the Hearts of the Conquer’d, who are of the Number of those who reap the Benefit of her Triumphs; whilst she only reaps for her self the Lawrels of disinterested Glory, and the Royal Pleasure of doing Heroically; if this Glory of her own Sex, and Envy of the other, will not think we need, or does not hold us worthy of, the Protection of her ever victorious Arms, and Men have not the Gratitude, for her sake at least, to do Justice to her Sex, who has been such a universal Benefactress to theirs: Adieu to the Liberties, not of this or that Nation or Region only, but of the Moiety of Mankind!
To all the great Things that Women might perform, inspir’d by her Example, encouraged by her Smiles, and supported by her Power! To their Discovery of new Worlds for the Exercise of her Goodness, new Sciences to publish her Fame, and reducing Nature it self to a Subjection to her Empire! To their destroying those worst of Tyrants Impiety and Immorality, which dare to stalk about even in her own Dominions, and to devour Souls almost within View of her Throne, leaving a Stench behind them scarce to be corrected even by the Incense of her Devotions! To the Women’s tracing a new Path to Honour, in which none shall walk but such as scorn to Cringe in order to Rise, and who are Proof both against giving and receiving Flattery! In a Word, to those Halcyon, or, if you will, _Millennium_ Days, in which the Wolf and the Lamb shall feed together, and a Tyrannous Domination, which Nature never meant, shall no longer render useless, if not hurtful, the Industry and Understandings of half Mankind!
__FINIS.__ _BOOKS lately Printed for, and Sold by_ WILLIAM PARKER _at the_ King’s _FOLIO._ A Compleat History of _England_, to the Death of King _William_ III.
with large Notes. Collected by the late Bishop _Kennet_. With the Effigies of all the Kings, from the Originals: Engraven by the best Masters. 3 Vols.
_Puffendorf_’s Law of Nature and Nations; in eight Books. Done into _English_ by _Basil Kennet_, D. D. To which are added, all the large Notes by Mr. _Barbeyrac_. The Fourth Edition, carefully corrected.
_Guillim_’s Display of Heraldry: The Sixth Edition, improv’d; with large Additions of many hundred Coats of Arms, under their respective Bearings; with good Authorities from the _Ashmolean_ Library, Sir The Natural History of _Northamptonshire_; with some Account of the Antiquities. To which is annex’d, A Transcript of _Doomsday-Book_, so far as it relates to that County. By _John Moreton_, M. A. Rector of _Oxendon_ in the same County, and F. R. S.
The _Cambridge_ Concordance to the Holy Scriptures: Together with the Books of _Apocrypha_; and the various Readings both of Texts and Margin, in a more exact Method than has hitherto been extant. The fifth Edition, very accurately corrected.
The Works of the famous _Nicholas Machiavel_, Citizen and Secretary of _Florence_; newly and faithfully Translated into _English_. The Third Edition, carefully corrected.
The Works of the most exemplary Christian Mr. _William Allen_,