little chastity to be found amongst men, and consequent disregard of
modesty, tend to degrade both sexes; and further, that the modesty
of women, characterized as such, will often be only the artful veil of
wantonness instead of being the natural reflection of purity, till
modesty be universally respected.

  From the tyranny of man, I firmly believe, the greater number of
female follies proceed; and the cunning, which I allow makes at
present a part of their character, I likewise have repeatedly
endeavoured to prove, is produced by oppression.

  Were not dissenters, for instance, a class of people, with strict
truth, characterized as cunning? And may I not lay some stress on this
fact to prove, that when any power but reason curbs the free spirit of
man, dissimulation is practised, and the various shifts of art are
naturally called forth? Great attention to decorum, which was
carried to a degree of scrupulosity, and all that puerile bustle about
trifles and consequential solemnity, which Butler's caricature of a
dissenter, brings before the imagination, shaped their persons as well
as their minds in the mould of prim littleness. I speak
collectively, for I know how many ornaments to human nature have
been enrolled amongst sectaries; yet, I assert, that the same narrow
prejudice for their sect, which women have for their families,
prevailed in the dissenting part of the community, however worthy in
other respects; and also that the same timid prudence, or headstrong
efforts, often disgraced the exertions of both. Oppression thus formed
many of the features of their character perfectly to coincide with
that of the oppressed half of mankind; or is it not notorious that
dissenters were, like women, fond of deliberating together, and asking
advice of each other, till by a complication of little contrivances,
some little end was brought about? A similar attention to preserve
their reputation was conspicuous in the dissenting and female world,
and was produced by a similar cause.

  Asserting the rights which women in common with men ought to contend
for, I have not attempted to extenuate their faults; but to prove them
to be the natural consequence of their education and station in
society. If so, it is reasonable to suppose that they will change
their character, and correct their vices and follies, when they are
allowed to be free in a physical, moral, and civil sense.*

  * I had further enlarged on the advantages which might reasonably be
expected to result from an improvement in female manners, towards
the general reformation of society; but it appeared to me that such
reflections would more properly close the last volume.

  Let woman share the rights and she will emulate the virtues of
man; for she must grow more perfect when emancipated, or justify the
authority that chains such a weak being to her duty.- If the latter,
it will be expedient to open a fresh trade with Russia for whips; a
present which a father should always make to his son-in-law on his
wedding day, that a husband may keep his whole family in order by
the same means; and without any violation of justice reign, wielding
this sceptre, sole master of his house, because he is the only being
in it who has reason:- the divine, indefeasible earthly sovereignty
breathed into man by the Master of the universe. Allowing this
position, women have not any inherent rights to claim; and, by the
same rule, their duties vanish, for rights and duties are inseparable.

  Be just then, O ye men of understanding! and mark not more
severely what women do amiss, than the vicious tricks of the horse
or the ass for whom ye provide provender- and allow her the privileges
of ignorance, to whom ye deny the rights of reason, or ye will be
worse than Egyptian task-masters, expecting virtue where nature has
not given understanding!

                        THE END
.