Reins to this Passion if it can be avoided too soon before you know whether there is any possibility of obtaining your desire by which many have been ruined Homer tells us that though Ulisses was very desirous to hear the Melodious Songs of the Syrens but foreseeing the danger he should hazard for the delighting his Ears with their Harmony he would not trust himself loose least at that ravishing Melody he might leap overboard and perish as they intended his fate should be as many had been served before and therefore he caused himself to be tied fast to the Main Mast and his Men to stop their Ears with Wooll and Wax That brace of Venus Twins Errors and Anâ—e-Errors are very busie in Love-matters and do a great deal of Mischief for sometimes when our hopes are raised towards our wished Happiness then we are often disappointed by the changeable Chamelions and flattering 〈◊〉 who guild over with fair pretences their Hypocrisie and are great Protestors of Love and Honesty Modesty Virtue and Zeal framing counterfeit Gestures and affected looks and with a well dissembled countenance steal away the Hearts of Men and then deceive them and indeed such Objects are not worth fixing our Eyes on Love and hatred in the opinion of some may be implanted in our Minds by Philters Characters or the like but if so which we grant not they cannot be lasting for the operation once over the Passion raised by it must cease but the true Object of honest Love is Wisdom and Virtue plain open simple and naked without any ingredient of a Counterfeit and these being lasting will render Love so too where these are there is some particular Grace as Eloquence good Discourse Honesty Wit which attract the Eyes and Ears of Men gaining their Affections Favour and Good-will as a cunning Orator steals away the Affections of his Auditors and engages them on his side for this purpose Mercury by the Ancients is said to attend upon the Graces that by the Favour his Eloquence should gain them they should be the more admired and priz'd by Men. Abâ—â—lominus for his Honesty and open heartedness of a poor Gardiner was made a King whilst many Rich and Noble ones were set aside and when he had washed himself they cloathed him in Purple and desired him seeing he was worthy of the Dignity to take upon him the Title and Spirit of a King to continue his Continency and Frugality There is internal Beauty which we cannot see but with the Eyes of our Mind which is a fit Object for our Love and there is a peculiar Beauty even in Justice and a bright Lustre shines even in the constant dying of Martyrs which attracts our Love and makes us in pain for their Sufferings the Stoicks held it as a Maxim that only wise and virtuous Men and Women could be fair and that the 〈◊〉 of the Mind are fa◠〈◊〉 than those of the Body â—â— these Xenophon puts Valour 〈◊〉 they 〈◊〉 the Name 〈◊〉 and dâ—nomi ate 〈◊〉 and Lovely to all but the 〈◊〉 of the Envious 〈◊〉 Daughter of Scotland and Queen of France walking one 〈◊〉 in the Garden with her 〈◊〉 espied Alanus the Kings 〈◊〉 a decrepid hard 〈◊〉 old Man asleep in an 〈◊〉 to the Amazement of 〈◊〉 with her she stept to him and kist him as he slept and 〈◊〉 asked the Reason of it 〈◊〉 reply was that it was not in Person she had the respect 〈◊〉 but with a Platonick Love 〈◊〉 admired the Divine Beauty of his Soul The Queen of 〈◊〉 took a long and painful journey to be satisfied with 〈◊〉 Divine Beauties of King 〈◊〉 flowing from a wise and understanding Heart The beauâ—â— of the Body may be expressed by a Picture or Image but 〈◊〉 Artificer can express the 〈◊〉 Lustre of a Virtuous 〈◊〉 which spreads its rays to 〈◊〉 end of the World in good 〈◊〉 learned Labours and good Name Love once 〈◊〉 place where Virtue Reigns 〈◊〉 a sweet Harmony to 〈◊〉 it a perfect Amity an 〈◊〉 Correspondence 〈◊〉 a perfect Diapazon of 〈◊〉 Vows the harmony 〈◊〉 Souls as were between Daâ—â— and Jonathan Damon and Pythias Pylades and 〈◊〉 and this pleasing Harmony is as usual with the fair Sex and where it is it always brings or creates a Happiness and where this true Love is wanting 〈◊〉 can be no firm Peace or Friendship what outward shews or pretences soever there may be for by ends which once obtained the shadow vanished and discovers Envy Heart-burning open 〈◊〉 domestick Brawls Railings Râ—vilings â—uck-bitings Whisperings Melancholly and Discontents which make a Separation or what is worse an uncomfortable Cohabitation This borders very much upon Divine Love and holds a Character even from the Law of Nature including Piety Delectation and Benevolence and Friendship being sumptuously arraied in these virtuous Habits it shines with a dazling Lustre Love being the Circle of all other Affections and this chiefly Centers in Heaven on the Alwise and Almighty Object of all Love and Eternal Felicity yet dilates and darts its ravs into the Breasts of Men to fill them with Joy and Comfort to a very high degree and gives us some glimmering of the perfect Joys above as the Sun is in the Firmament communicating heat and influence to nourish and make things grow so is this kind of charitable friendship in the World in its good Effects and Operations on the Minds of those that really possess it you would think it hard for one Person to lay down his Life for another when he may be free from danger and for but proposing it some might look upon him as rash and foolish yet the strong Agitations of this kind of Love has produced such Examples for the Cords of Love bind faster than any other Bands whatever and are even as strong as Death If Love was once called up to Heaven as they Fable Astrea the Goddess of Justice was what a miserable Condition the World would be in what a Wilderness what a Chaos of Confusion And thus the Noble Spencer in some sort describes the three Branches united in one Stock Hard is the doubt and difficult to deem When all three kinds of Love together meet And do dispart the Heart with pow'r extream Whether shall weigh the ballance down to wit The dear Affection unto kindred sweet Or raging Fire of Love to Woman-kind Or Zeal of Friends combin'd by Virtues meet But of them all the Band of Virtuous Mind Methinks the gentle Heart 〈◊〉 firmest bind For natural Affections soon 〈◊〉 cease And quenched is with Cupidâ—â— greater flame But faithful Friendship doth them both suppress And them with Mastering Discipline doth tame Through thoughts aspiring to Eternal Fame For as the Soul doth rule the Earthly Mass And all the Service of the 〈◊〉 frame So Love of Souls do Love of Bodies pass As purest Gold exceeds the 〈◊〉 brass Love such as we call Heroick must as well as others be confessed to be of a noble
Ingenious and her Deportment Curteous and obliging to 〈◊〉 Pomp of winning Graces Beauty though we have given some transmarine Examples has fix'd the Throne of her Empire in this Nation as bright Illustrious and Commanding as in any under Heaven of which we might name not only in the past but present Age a number of celebrated Ladies who out-shine other Nations as Stars of the first Magnitude out-shine those of the lesser The Engâ—ish Ladies have Eyes that even dart beams of Amiableness and Influence the World of Love and extend its power to captivate the stubborn Hearts of Men and and make them pay homage at those Lovely Shrines they once thought not worthy of their regard as one thus discants upon a Lady whom he found asleep in an Arbor and was raptur'd with her Features in that posture viz. In a flowry Mirtle Grove The sollitary scene of Love On beds of Violets all the day The charming Floriana lay The little Cupids hover'd in the Air They peep'd and smil'd and thought their Mother there Beautifying Reasons and Arguments for its Lawfulness and that it is not discommendable in it self c. Beautifying Arts to restore or preserve a fair and lovely Complexion have been question'd and cavell'd with by the austeerer sort â—hether they are not only unfit to be practiced but even sinful in those that use them wherefore for â—alving Scruples that may arise upon reading their Opinions that have given casting Voices against it We have thought it convenient to give the Fair-Sex an Abstract of what is convenient to be known in this matter those that oppose it mainly build upon Peter Martyr's inveying against all the use of Art to advance the Beauty or Colour of the Face or Hands who with great Gravity tells us and would have us believe it as from the Apostles mind that we cannot be the Servants of the Lord if we are industrious in seeking to please Men therefore Women may not use any such Complexion This seems to us a little odd and quite beside the true meaning of the Text for if it be granted that by being the Lord's Servants we cannot please Men Then Wives consequently may not please their Husbands Children their Parents Subjects their Prince Servants their Masters nor Trades-men their Customers But Christians must rise up to a constant antipathy and mutual displeasing of each other or they according to this Rule cannot please God than which there is nothing more beyond the Line of Reason and Religion we understand it then that the Apostles meaning is Gal. 1.10 That if by any ways displeasing to God we seek to please Men or if by seeking to please Men we take off our Esteem for God preserving worldly Favours before him and his Service we cannot then be such Servants but in all such lawful ways as were neither against Piety Truth nor Charity no Man was more a pleaser of Men than St. Paul himself when he tells us he became all that is in honest things to all Men that he might gain some There is a comely Decency in adorning and attiring the Body and we do not find it any where forbid where it does not reach to pride when a â—lovenly neglecting our selves is reproved as Sloath the Children of Israel were commanded to borrow Ornaments not absolutely necessary to keep them from Cold or Heat but Jewels and Rings c. to adorn them and they are no where forbid to beautifie themselves by annointing and such other ways as then were in use and as Wine makes a Mans Heart glad so the same Prophet tells us That Oil makes his Face to shine from which we gather it was then used for beautifying and that the Annointing Oil used in holy Offices set a kind of an awful Splendor of majestick beauty on the Faces or Bodies of those that were annointed with it though that was not the prime End of its design the Pharisees were reproved when they made themselves hypocritically sower Faces by practice that they might seem to have faâ—ted when he that truly salted was to wash and annoint himself that he might look cheerfully and so rather to fast to God than gain the Applause of Men. It is again objected that beautifying is in use with Harlots and therefore ought to be avoided by modest and virtuous Ladies but certainly it can be no prejudice for virtuous Women to use those things that dishonest Women use the one wears apparel and so does the other the one eats drinks and so does the other the one beautifies her Face and so does the other but then that which really makes the difference is the end and design of them The Harlot dresses her self up to allure and ensnare the Unwary into her Embraces the virtuous Lady for Decency and the Credit of her Family the Harlot eats and drinks to excess to enslame her Blood and provoke lustful Desires the other moderately to satisfie the necessities of Nature and keep her self in a healthful Temper of Body The Harlot beautifies her Face to attract lascivious wandring Eyes and the virtuous Lady to gain and keep the Love of a Chalt Husband her Care in that too is much inferiour to her Care in trimming up and adorning her Soul with such Spiritual Graces as may allure and entertain the glorious Bridegroom none that ever we heard of that have gone about to make it criminal in a virtuous Woman could make it our viz. that it is so by God forbidden that no Modest Woman can lawfully use it only contenting themselves with strong Presumptions and weak probations which Poverty and Tenuity of Argumentation in a matter pretended to be by some a gross Sin is no ways becoming especially Learned and Grave Divines who ought not to play with Cases of Conscience or adventure to create Sins calling Light Darkness and Darkness Light Evil Good or Good Evil it being worthier of their Calling to meddle more with Ladies Hearts and less with their Faces rather encouraging them to study all holy Ornaments of Grace and Virtue also confining them to the undoubted Limits of Sanctity Modesty Chastity and Humility which none will dare to dispute against rather than by little Oratorous Circles and Sophistries to seek to ensnare their Consciences and discourage their Spirits by endless and needless Severities against those petty Ornaments which may no doubt be kept very easily within all sober civil and harmless Bounds as any other things of the like Indifferency whereby Art is assisting to Nature and adds by Cloaths Colours Jewels and many Curiosities to the advantage of Humane Honour and Majesty Beauty is by natural Adornments placed in many Creatures more in one than another as in their Shapes and Colours what various colour'd Plumes exceeding the imitation of Art has Nature furnished out to make the Peacock spread in a generous Gayness the hundred Argus Eyes fabl'd to be plac'd by Juno in his Train She indeed in the end of her working intends all things
Throne of a Potent Kingdom who loved her intirely was impatient of her absence but she Excused herself with all Modesty and Gravity That she had weaned herself from the World and its Vanities and entreated she might be obliged to return no more to it A Kingdom was but a small Bribe and seemed nothing to her in Comparison to those Joys the had in view Elphlerda Sister to Edward a Saxon King before the Conquest and Wife to Etheldredus Duke of Mercia was so renowned for her Courage and Bravery of Mind that few Nations ever affâ—rded a more Famous Virago She her Husband dying overthrew the Welch in several Battels who made Incursions into her Territories and in bloody Figâ—ts â—ut the Danes to the rout She buiâ—t divers Ruined Cities and 〈◊〉 her bleeding Country to a smiling Condition with whose Fame and Praises our Histories abound And King Henry the Fifth whilst Prince of Wales admiring her Courage and Conduct made certain Latin Verses in Commendation of her We might under this head of Examples mention many more no leâ—s Famed for Piety and Vertâ—e than Valour and Renown but seeing we are to scatter them as Diamonds and Pearls to Illustrate the whole Work these they may here 〈◊〉 to the Credit and Honour of the Fair Sex Eleanor Queen of England her Vertuous and wonderful Example of Love to her Husband Edward Son 〈◊〉 Henry the Third King of England resolving to pass into the Holy-Land with divers other Princes for the Recovery of it and the City of Jerusalem which the Infidels had taken away from the Christians and violently oppressed them Eleanor Daughter of Ferdinand the Third K. of Castile his chaâ—e and vertuous Wife would by no means be perswaded to stay behind but resolved in that long and dangerous Voyage to accompany him No entrâ—ties nor the hazards laid before her could prevail with her to be without her Husbands Company saying Shâ— knew she must die and if so dyed in the Land of Promise she was as near if not nearer in Heaven as in any other place And accordingly she accompanyed him undergoing cheerfully the hardships that attended the tedious Voyage This Prince in Palestine did wonders by his Valour and Conduct Making his very Name a terror to the Infidels so that they being every where worded the Turkish Governour of Damascus sent a Villain seemingly to treat with him but indeed to dispatch him for as he was delivering his Letters he stabb'd him three times in the Arm with a poison'd Dagger whereupon the prince fell'd him With his Fist and the Guards coming in cut him in pieces Excessive was the the pain yet he bore it with a manly fortitude and the nature of the poison such that his Chirurgeons concluded them Morral unless any one would hazard their Life by continual sucking out the poison the which when all his Favourites declined His vertuous Wife undertook cheerfully so that God blessing her willingness the Prince recovered and she remained uninjured by the poyson For which he entirely loved her all her Lifetime and when he was King Erected Monuments to her Memory in divers parts of England which remained many of them till the time the Crosses c. were demolished in the late Civil War Eulâ—lia a Noble Virgin of Portugal contemning all Earthly Glories as transitory things in which was no solid or substantial good laid aside her Treasure and Splendid Attire for the Adorning her Body and only took care to dress her Soul That it might be an acceptable Spouse fit for the embraces of the Glorious Bridegroom the made Sobriety Mâ—desty Chastity Works of 〈◊〉 and Charity her daily Familiars she took her Love off from Worldly things and placed it on those above And lived the life of a Saint a rare Example to those that are young and beautiful as she was to Patern out if necessity requires it and the Immortal Soul be at stake for the trifling vanitieâ— of this World See thus continued in Piety herself to instruct others 〈◊〉 hor Perâ—ecution arose and the 〈◊〉 viz. the 〈◊〉 mentioned in St. Johns 〈…〉 her the 〈…〉 to fly into the 〈…〉 the Flood that the Dra◠〈◊〉 out of his 〈…〉 resolved with 〈…〉 true Christian Courage 〈◊〉 those that were commanded by the Emperours Edict to Sacrifice to the Idols or the Representations of the seigned Heathen 〈◊〉 To be 〈…〉 And though her Parents who loved her 〈◊〉 laboured to avert the Danger that Threatned by perswading her to do it more privately Her Zeal drove her to do it in the Presence of the Enemies of the Christian Faith saying that those who out of Fear or Favour refused to profess the name of Christ openly were not worthy of his Love and the Glories he had prepared for those that Love and Fear him They however by Tears and Intreaties prevailed with her to remove out of the Populous City to their Country House but so great was the fervour of her Zeal that hearing many through fear daily Apostatized she Escaped the vigilence of those that were to observe her and went to their Houses to confirm and Strengthen such as were not fallen and to recover such as were Which being taken notice of by some Envious Persons she was delivered to the Praefect one superstitiously Devoted to the Heathen Idolatry and Thristing after the Blood of the Christians who Reproached her and Reviled her as a Sower of Sedition and a Stirrer up of the People to Trouble and Molest the Peace and Quiet of the Empire and as a Desptser and Conâ—aâ—ner of their Gods To all which she answered with much modesty and Mildness but when what ever she could alledge availed her nothing she told them That her Life was all they could Exact and she was willing to dye for thâ—â— Faith she Professed Then he began to perswade her to Renounce it as being Inflamed with her Beauty promising to take her in Marriage if she would comply but she with detestation refused his proser in those terms which so enraged him laying aside all bowels of Commiseration to so youthful and tender a Lady he called for the Executioners and ordered them to make ready the Rack upon which void of all shame they stretched her naked and disjointed those Limbs the sight of which would have charmed Barbarians into wonder yet she took it cheerfully and sung Praises That she was counted worthy 〈◊〉 suffer for his Name who had Redeemed her with his Precious Blood Upon which she was cast to the wild Beasts kept in those times one purpose to make the Tyrrantâ— pastime in the slaughtering and devouring Christians having before she had been taken of the Rack been tortured with another Engin of Cruelty called the Iron Grate which broke her Arms and Legs and had her Ivory Breasts 〈◊〉 with hot Irons Yet in all 〈◊〉 through his strength who supported her weakness she became more than Conqueror Crampies of Female Courage Constancy and maâ—â—â—ther singular Vertues Agnâ—s Gabril being
pound and a half the whites and shells of thirty Eggs the young branches of a Fig-tree cut in small shivers incorporate them well and distill them in a Glass Alimbick over a gentle five Then to the Water you draw off add Sugar-Candy Borace and Camphire each an ounce Olibanum two ounces bruise them small and then distill them over again preserving the Water upon this Second Distillation as a rare Secret and improver or Imbellisher of Beauty Again take Lithargy of Gold and Silver each a dram put them into stronge white Wine Vinegar add Camphire and Allum of each half a Scrupleas much of Musk and Ambergreece to scent the Composition boyl them in a small quantity of Vinegar silter and keep it then boyl a little Roch-Allum in spring water and keep it apart from the other but when you use them mingle them together Thus Venus in her brightest form you 'll vie Or all those Female Starâ— that guild the Sky Who for their Beauties there were 〈◊〉 and shine But you out dazled now 〈◊〉 must refine To see their long 〈◊〉 leave 〈…〉 Faustina was cured of dishonest Love And of divers other Remedies against that Passion That the affection and prison of the Mind which is ordinarily called Love is a strong Passion and of great effect in the Soul let us ask of such Men which by Experience have known it and of such whom Examples are notorious namely of very excellent Personages that have suffer'd their Wills to have been transported even so far that some of them have died Jules Capitolin amongst other Examples recites that which happen'd to Faustina Daughter to Amoninus and Wife to the Emperor Marcus Aurelius who fell in Love with a Master of Fence or Gladiator in such sort that for the desire which she had of his Company she was in danger of Death she did so consume away Which being understood by Marcas Aurelius he presently call'd together a great company of Astrologians and Doctors to have counsel and find remedy thereupon At last it was concluded That the Fencer should be kill'd and that they should unknown to her give Faustina his Blood to drink and that after she had drank it the Emperor her Husband should lie with her This Remedy wrought marvellously for it put this Affection so far from her that she never afterwards thought of him And the History saith of this Copulation that the Emperor had then with her was begotten Antoninus Commodus which became so bloody and Cruel that he resembled more the Fencer whose Blood his Mother had drank a the Conception of him than Marcus Aurelius whose Son he was which Commodus was always found amongst the Gladiators as Eutropius Wâ—â—nesses in the Life of the same Commodus The 〈◊〉 and Arabick Physicians place this Disease of Love amongst the grievous Infirmities of the Body of Man and thereupon prescribe divers Remedies Câ—dâ—mus Milesien as Sâ—ydâ—â— â—â—ports in his Collections writes a whole Book treating of 〈◊〉 particular Remedies which Physicians give for this Disease one is That to him that is passionate in Love one 〈◊〉 put into his hands great Affairs importuning his Credit and his Profit that his Spirit being occupied in divers matters it may draw away his Imagination from that which troubles him And they say further that they should 〈◊〉 him to be merry and conversant with other Women Against this heat Pliny saith it is good to take the Dust upon which a Mule hath tumbled and cast it upon the Lover and all to be powder him or else of the Sweat of a chased Mule as Cardanus affirms in his Book of Subtilties The Physicians also teach how to know what Person is loved of him that is sick in Love and it is by the same Rule that Eristratus Physician to King Seleucus knew the love that Antiochus bare to the Queen Stratonicus his Stepmother for he being extream sick and would rather die than discover the cause of his Sickness proceeding from Love which he bare to his Father's Wife She came into the Chamber just then when the Physician was feeling the Patients Pulse which beat so strong when he saw the Queen come into the Chamber that Eristratus knew that he was in Love with her and that was the cause of his Sickness wherefore he found the way to make the King acquainted with it by such a means as would be too tedious to recite Which being experimented by the Father and seeing his Son in danger if he did not prevent it thought it good tho contrary to the Intention of the Son which chose rather Death than to be healed by his Father's Loss to deprive himself of his Queen and give her to his sick Son And so indeed the Age and the Beauty of the Lady and likewise Marriage was more proper for the Son than for the Father And by this means Antiochus lived well and gallantly many Years with his well-beloved Stratoniâ—â—â— The History is very neatly recited by Plutarch in the Life of Demetrius And thus you see why Physicians say that you must feel the Pulse of those that are in Love and repeat to them divers names of Persons and if you name the right the Pulse will beat thick and strong and by that you shall know whom they Love By divers other signs one may know when any is in Love and with whom which I leave to speak of now Friendship Friendship well chosen and placed is a great felicity of Life but we ought in this respect to move very cautiously and be certain we are not mistaken before we unbosom our Thoughts or make too strict a Union We see in Politicks Leagues offensive and defensive do not always hold and being abruptly broken prove more mischievous than any thing before they were contracted because there is a more eager desire of Revenge and ground of Injury started and so when a close knit Friendship slips the knot or is violently broken in sunder by the force of some mischievous Engine set on work to that end Anger and Hatred ensues all the Secrets on either side how unbecoming or prejudicial so ever are let fly abroad to become the Entertainment and Laughter of the World redounding perhaps not only to the Injury of your self but of others whose Secrets have upon Confidence of your Virtue been intrusted with you and by you again upon the like Confidence communicated to the Party you entrusted with your own who upon breaking with you persidiously discloses them Therefore keep to your self a Reservedness and try all manner of ways the strength and constancy of Fidelity before you trust too far for if you lay out your Friendship at first too lavishly like things of other natures it will be so much the sooner wasted suffer it by no means to be of too speedy a growth considering that those Plants which floot up over quickly are not of long duration comparable with those that grow flower and by degrees Choice of this kind ought
the Saxon Prince and his mortal Enemy because she had Kent for her Dower Jagelio Duke of 〈◊〉 fell in Love with Hedenga and turned from a Pagan to a Christian for her sake being Baptiz'd by the Name of 〈◊〉 but le ts see what was in the bottom of it why the was Heireis of Poâ—and and he covered to lay the two Countries together Charles the Great was an earnest Suiter to Irene the â—â—â—press but faith 〈◊〉 only to join the Empire of the East to that of the West which he then posses'd but what comes all this to or what is the Event of such Matches that are made up thus meerly for the sake of Mony Why truly they are a sort of mad Contracts at first and afterward as to Love and the honest end of Marriage prove but a meer flash as 〈◊〉 or Straw soon fir'd burn fiercely yet laâ— but a few Minutes so are all those Matches so made where there 's not any respect of Honestly Virtue Parentage Education or Religion c. Faise Fires light the Hymeneal Tapers that flash Sulpher in their Faces instead of comfortable Brightness they are no sooner Light but extinguished in an instant and instead of Love Hate Jars and Discontent enters and act their parts upon the Stage of Jealousie and Distrust on the one part and ruin perhaps of Body and Soul on the other For Joy enters Repentance and sometimes hands after it Desparation Franciseus Barbarus tells us a Story that a certain Person named Philip of Padua fell in Love with a notorious common Strumpet and so raging his 〈◊〉 seem'd that he was ready to run distracted for her which much grieved his Parents but fearing he should 〈◊〉 himself or quite lose his Senses his Father having no more Children and finding no Reason nor Perswasion would avail consented to his Folly and Married they were but not many days had passed ere this extraordinary Passion Wind-mill'd about to the contrary point of the Compass even to an extream Loathing so that he could not so much as endure the sight of her and from one Madness fell into another nor seldom have such kind of Marriage other Events seldom is there better Success upon these kind of Mony Love Intrigues as Manelaus experienc'd by Helen 〈◊〉 with Phaedra Vulcan with Venus Claudius with Massalins Minos with Pasiphe and many more which we might name and indeed we need not go to former Ages for such Examples since our own Nation affoards so many How often are there Braâ—â— and Fightings Hatred Heart-burnings and Jealousies among among Married Couples and sometimes Blood makes the Fatal Divorce Wherefore Ladies you that would be truly happy in Marriage chuse not this way but Marry those that you cordially can Love and such as are agreeable to you though you wallow not in Gold Fortune how to be considered in what it relates to either Sex in Advancement or declining c. Fair Ladies at the first sight you may imagine we are going to tell you many strange and wonderful things or make discovery of those past Actions you would rather have concealed by prying into you Nativites but indeed we purpose not to meddle with past Present or Future Events of that kind we pretend not to be Fortunemâ—â—â—â—s but only to Let you see how fickle she is and how little to be relyed on though many lay too great a stress upon that they call her Favour which is rather Accidential and sometimes Imaginary than certain or real and indeed take her right she is rather a Name than any thing that is substanâ—â—â—lly to the purpose we will not speak of the Actions of either Sex as they are the Children of Divine Providence nor will we Ascribe an Apostheâ—is to Fortune but will only take a survey of the power and Actiâ—â— of Men and Womens Reasons in the Nimble apprehensions and taking hold of occaâ—â—â—â—ns to see how far outward circumstances do conduce to the making of any ones Fortune It was the saying of one that every one might hammer 〈◊〉 his own Fortune however 〈◊〉 most in Number are 〈◊〉 at Fortune making and 〈◊〉 it in the working It is an Art that most Peoples Invention have flowed into and yet 〈◊〉 still capable of Renovation as it were by the incertainty 〈◊〉 Affairs so curiously involved by mutual Relation which is Tacitus his Observation of a too superstitious Constancy in that Emperor into his beaten way in which he had proved Fortunate thinking in that Road he could not miss being Successful though he fell into a slough of misfortune at last when he least suspected the danger So some through an Imbecility of Mind not knowing how to make a departure from tha Gravity of their usual pace think all things will meet them in the common Road but there is something more viz. a Judicious observancy of time required as well as a prudent making of occasions There are some of that temper the Pulse of whose Affections still beat after the motion of Honour who had rather be not good than great and therefore will cast about the mist of Deceit to blind the Eyes of our Apprehensions and by corrupt Counsels Endeavour to rise from the clouds of disgrace to see the Sun of Honour others will bring all the Elogies of their Worth upon Honours Stage where they court the Smiles of Fortune in displaying themselves to the best advantage yet is â—he be not in a good mood to pleasure them but frowns and turns her back to begone 〈◊〉 will cry after her and 〈◊〉 her 〈◊〉 all they can do makes her but like a 〈…〉 the more 〈◊〉 and 〈◊〉 till 〈…〉 they prove but swollen Bubles which the least wind of Adversity breaks and makes to Evaporate into their own Element Honour is Vertues Reward and is no more than the Reflective beams of that Sun of Vertue and gives only to good will in a larger Extent to Exercise themselves in as in open Field and therefore it must be used to the publick Advantage not in the Enclosures of any ones particular ends Those Ladies that are Befriended with Fortune as they term it must nevertheless be upon their Guards and look narrowly to her for she plays many slippery tricks with her Favourites the Wind is not more variable or unconstant nor the winding Waters of the Tide in their motions more uncertain than she is fabled to be in setting up and pulling down in flattering and deceiving those that most trust and rely on her and above all things so settle your mind in Prosperity that if Adversity comes it may not shake or disorder it and then you however secure your selves let Fortune do what she pleases to prostitute your time too much to the thoughts of worldly Fortunes hinders you of a more Glorious Prospect that is before you Riches are sometimes Vertues Ornament and at other times Vices Punishment the certainty of having 〈◊〉 Friend for your Fortune and a moderate Competency and Honestly for
have therewith spoke my Last Which being said she immediately expir'd Here we see an Example of their Continency and a sacred Respect to the Marriage-Vow This and innumerable Instances beside sufficiently demonstrate their Truth and thaâ— they can be just even where they cannot affect Let us therefore take a little pains to examine how they have acquitted themselves in this Particular Certainly there needs no better Argument for Chastity in Women than Love to their Husbands and I dare appeal to the generality of Wives in all Ages for a joynt Consent for putting the Tryal of their Vertue upon this Issue I might carry you into Greece and there shew you the Ashes of Evadne who cast her self into the Flaming rile of her Husband The Web of Penelope was too strongly wrought for Time or Slander to unravel I might produce the Cup wherein Aâ—misia drank the Ashes of her Husband The very sight of Pompey's bloody Garment was enought to sâ—ike Julia dead without enquiring into the Disaster Susâ—itia being strictly kept by her Mother lest she should follow her Husband Lentulus into banishment putting on the Habit of a servant past through the Guards and Watches and came by secret flight to the place where he was proscribed leaving all the pleasures of Rome to participate in the miseries of a Husband Pliny the Younger informs us of an Acquaintance of his in Italy who was perpetually afflicted with a most tormenting sickness his Wife impatient to see him languishing so long in misery took advice of all the skilful Physicians and being assur'd from every one that her Husbands Distemper was incurable and without so much as any possibility of the least Ease or Relief she resolutely advised him to be his own bâ—st Physician and rid himself from his Malady at once by a sudden and voluntary Death But finding him a little surprised and backward â—o â—o violent a method Do not thank said she that the Torments I see thee endure are not as sensible to me as to thy self and that to deliver my self from them I will not make use of the same Remedy I have prescribed to thee I will accompany thee in the Clâ—e as I have done in sharing all thy Pain Fear nothing my Dear but believe that we shall have pleasure in this passage that will free us from misery and we must certainly go happily going together Having thus spoken and rouzed up the Courage of her Husband she resolved that they should cast themselves headlong into the Sea from a precipice that hung over it And that she might maintain to the last that vehement Affection wherewith she had embraced him during his Life she would have him die in her Arms and lest they should break their hold in the Fall she â—ied her self to him with her Girdle In this manner she plung'd down with him having no other fear upon her in this Adventure but of being separated from him in her last gasp Naked Breasts We find by lamentable if I may not say fatal Experience that the world too much allows nakedness in Women and 't is now pass'd into a custom so general that it is become common almost to all Women and Maids of all sorts of conditions and hath spread it self abroad into most parts of the Earth But however let us labour to imitate the zeal of St. Chrysosiâ—me and if we cannot prevent this disorder let us strive with him to make these Women know how great their Fault is in coming to Church in such undecent Habit and if I may presume to say so as it were half naked Do you come into the house of God as to a Ball says that great mâ—n to them Does this pomp this soft and wanton Delicacy this affected nakedness any whit suit with or become the state of Supplicants and Criminals But let me not only pour out my Laments for those who appear vain and light in sacred places but also let me shew my fear for them who do not fly their company or who turn away their Eves from those places where God more immediately bestows his gracious presence to cast them upon those Idols that are so gaâ—â—hly and immodestly dres'd up There is always danger in attentively looking upon a Naked Breast and there is not only a great danger but a kind of Crime in beholding it with attention in the Churches The sight of a fair Neck and pretty swelling Breasts are no less dangerâ—â— for uâ— than 〈◊〉 of a 〈◊〉 and it is then we may say with the Scripture that the Devil makes use of the Windows of our Bodies for Death by sin to enter into our Souls and I believe that the Patriot Job had a mind to teach us this Truth when he declares that he had made a covenant with his Eyes to the end that he might not think on the beauty of a Maid Let us then remember that maxim of the Great St. Gregory that it is a mighty piece of impudence to look upon that which we are not permitted to desire David sinned for being too prodigal and free of his looks and one single Glance sufficed to make him fall into sin That Prince was holy and Bathsheba on whom by accident he cast his Eyes was innocent but she was naked David saw her in that posture and there needed no more to make David loose his Holiness and Bathsheba her Innocence Who is this proud one that will refuse to be instructed by so great an Example and who after this Example will not avoid with care the sight and address of a Woman that openly exposes all those Charms which she thinks are most beautiful and surprising Surely then they cannot be exempt from blame who do shew their Breasts and Shoulders at so extream a rate since they cannot possibly be ignorant that that nakedness must needs be much more powerful than words to excite the Motions of Concupiscence for who does not know that the Eyes are the Guides of Love and that it is through them that it most commonly steals into our souls If the Devil sometimes makes use of the Ear to seduce our Reason he does a most always make use of the Eyes to disarm it and to bewitch our hearts A naked breast and bare shoulders are continually speaking to our hearts in striking and wounding our Eyes and their language as dumb as it is is so much the more dangerous as it is not understood but by the mind and the mind is pleased with the understanding it The Beauty of a Neck which is presented to our Eyes hath nothing but what attracts and allures us and as it does not cease speaking to us in its way and manner nor cease soliciting us and being pleasing to us it at last triumphs over our liberty after it has abused and betrayed our senses Men do very well know how dangerous it is to look upon a naked bosome and your vain and light Women are sensible how advantagious it is to them to shew
thus boiled may be put into a bag and applyed as hot as may be to the place grieved and a plaister of Diaculum laid on afterward We might give you directions as to the Kings evil but few will believe it can be Cured by Applycations therefore we pass it over and leave them to the Men of Art whose business it more properly is to take care of such as are so afflicted If the neck be impaired of its beauty by spots freckles leanness wrinkles or the like what in such cares are herein prescribed for the Face will remove them Nakedness an ornament to women or perswasion by way of Paradox to renew the first fashion in going naked Ladys you will take this we doubt not for an odd kind of a whim and unfit to be rank'd with more serious matters but being brought to us by a young Gentlewoman Just as the fit of Anger with her Taylor was opâ—n her for spoiling her a new Manâ—â—â— by bungling it into a shape that put a deformity upon her delicately proportioned body in making her seem bunch back'd we could not forbear gratifying her Earnest request that it might have a place in this work Though we do not believe it will answer her Expected revenge in spoiling the Taylors trade or that you will follow her directions Look upon it then as a paradox and it will not be unpleasant in the perusal Womens beautys says she and rare perfections are such that ornaments rather cloud and shaddow than add to their native Lusture To be huddled up and as it were burâ—â— in Cloaths is a kind of 〈◊〉 or as if guilt or shame made lovely woman shroâ—d herself up in Covertures of obscurity The Sun seems to mourn and Loose his brightness as to our sight when he is muffled up in Clouds Nakedness was the primitive ornament when Reason was not depraved with long and Traditional Customs nor tinctured by any prevalescent humour whâ—â— is most coâ—sonant to the Law of Nature ought most to be followed Adam and Eve we know were so far from being Cloathed that it was the greatest mark of their Liberty and uprightness and the first brand that stigmatiz'd them after their Fall was their making themselves Aprons of Figleaves which implied a guilty shame upon the forfeiture of their naked and native Innocence however their Garments were so few that they skreened but a small part of their Majestick Comliness from the wondering Eves of the Creatures not indeed did the Ages that presently succeeded grow up into Garb or Fashion but continued with a very litlle variation and possibly what their progenators did only with Fig-Leaves they supply'd with â—idskin or some such thing and those nations who have not alienated their naked simplicity either by Commerce or busy Inventions do as yet reâ—â—â— this open Integrity and decline nor to those unseemly Sophistications of beauty viz. Garments Our Historians tell us that upon the discovery of the Indies the Natives were found Clad in the beautious Robes of Nature and naked Innocence who living meerly among themselves and by their own peculiar Customs it is to be supposed they retained among them that which nature desired to be kept pure and unvaried not to say that all People naturally desire to go naked yet certainly it is a shrewd suspiâ—ion of it that when the Sun returns to this sâ—â—e of our Horizon they know no better way to Congratulate the approach of that glorious Light so near them than by putting on thin or open Garments and cool themselves by frequent Bathings which seems no other than a desire of nakedness and since the Tyrant Custom absolutely prohibits it them they will approach it bu such ways as near as they can and surely it must be either an happiness or excellent duty that that they strive to perform on that occasion but in Women we have seen these desires far more Intense they having made it their delight to uncover the parts of their chiefest Beauty as their Faces Swan white Necks soft rising Breasts Ivory Shoulders and Alaâ—â—after Hands so that they do endeavouâ— in part to break that restraint that hides the rest of their Glory and to set forth their delicate tresses curâ—d and frounced in the most curious Inviting manner and though possibly Jealousy may cause all these to be hid yet 't is a violation of their Wills and the weaâ—hers coldness sometimes may oblige them to it yet this is but providence or possibly the Company may distast it yet that is but compliance for what beautious Woman is there that could not wish all her Garments of Lawn and Transparent that their delicate shapes might charm the Wondering Spectators in Love and longing desires rather than lye hid in rich and gorgeous Apparel for if as Plato saith Souls unwillingly depart out of the fair bodies that must needs be a Curious Mansion which so fine a substance as the Soul is in love with Who then can blame the Owner to delight in it And what a torment is delight if it be shut up in one Breast and not diffused into a lively communication For all kind of blessings are multiply'd by their division and what greater blessing is there than a rare simetry and Contexion of feature which can charm knowledge into admiration and Majesty into Love We give to all the virtues the habits and visages of Women and of all the virtues Truth is the best for Truth is the mother of Justice and Justice they say Comprehends them all yet she is Painted Naked and Naked truth is always in high Esteem among the good and vituous and is it not very fit that all the sex should Imitate so Excellent a pattern and mistriss It may doubtless be objected that this would produce Infinite provocations and Enticements to Lust but I say no for I dare affirm what by Painting and washing and Looseness and Change of Garments what by gaudy Inventions of dressings Gaite and Air Port and Meen there is much more fuel added than if all went with no more mantles than nature thrust them into the world withal their Haire hanging Loosly down or carelessly gathered up into a fillet and almost perhaps a Little apron to hide the pudeuda from being too much gaz'd at and blown upon those men that have been often among the naked Indians confess there is a Less temptation in nakedness than in Artificial adornments and Embelishments for if indeed it be considered aright there is nothing that does so much puff up 〈◊〉 as the circumstances of rich apparel Curious dressings and pleasing scents and perfumes which screw up the apprehention and fix the Imagination upon somewhat that is great so that by this means a number of Great persons are zealously courted to have their appetites satisfied whereas if they were either left naked or rduced to a vulgar garb the temptation would vanish nakedness restores a â—men to themselves for what an Irregular height doth the venetian Chippius mount
with a fairer Mind Witty without Abuses Modest without Weakness Jealous of nothing but the decrease of her Kindness to you Generous yet not profuse One whose Prudence can secure you from an Inspection into her Family Accounts and divert the Curse of trifting into Poverty A good Housewife that can appear as great in the World with one hundred Pounds a Year as her Neighbours with two One who believes her Person should be a figure and her Portion a Cypher which added to her advances the Sum but alone signifies nothing rather the Heir of her own Deserts than barely the Off-spring of Virtuous Parents One that without the Tryal of her Virtue can out of a Principle of Generosity be just to your Bed Whose Virtue Wit and Modesty can rather be imitated than equalled by her Neighbours In short One whose Carriage exceeds this Character and attains to that of the Apostle 1 Pet. chap. 3. to that of the Wisest of Men Prov. 31. from Ver. 10. to the end Athens Wantons Of Wantons there be two sorts Meretrices and Scorta that is Whores and common Women such as either for Lust or Gain prostitute themselves to many or all The second are Concubina or Pellices Concubines to Kings and Princes or such as we call the private Mistresses to great Men. The last are as our Accidence teacheth like Edwardus and Guliâ—lmus proper Names to this Man or that The first like Homo common to all Men both degrees sinners but not in the like kind I have read a third sort but know not what Consonant or agreeing Name to confer upon them Waiting Gentlewomen If you desire to be a Waiting-Gentlewoman to a person of Honour or Quality you must 1. Learn to dress well 2. Preserve well 3. Write well a legible hand good Language and good English 4. Have some skill in Arithmetick 5. Carve well Having learned these you must remember to be courteous and modest in your behaviour to all persons according to their Degree humble and submissive to your Lord and Lady and Master or Mistress neat in your Habit loving to Servants sober in your countenance and discourse not using any wanton gestures which may give Gentlemen any occasion to suspect you of levity and so court you to debauchery and by that means lose a Reputation irrecoverable In the first place I would not have you look upon your condition as to what it hath been but what it is learn whatever you can and slight no opportunity which may advance your knowledge to the height of your birth Wherefore I advise all Parents be their Estates never so good and their Revenues large to endeavour the gentiel Education of their Daughters encouraging them to learn whatever opportunity offers worthy a good estimation For Riches hath Wings and will quickly fly away or Death comes and removes the Parents Wassaile Sax. Vas-hale i.e. Salve sis salvus ave the Wassaile-bowl on New-years Eve had according to Verâ—â—gan its origin thus Lady Rowena or Ronix Daughter to Hengistus having invited King Vortager to a Supper at his new built Castle called Thong-Castle caused her after Supper to come forth of her Chamber into the Kings presence with a Cup of Gold filled with Wine in her hand and making in very seemly manner a low reverence to the King said with a pleasing grace in our ancient Saxon Languaged Waes heal blaLord Cyning which is according to our present Speech Be of health Lord King for as was is our Verb of the preâ—â—â—rimperfect tense signifying have been so Waes being the same Verb in Imperative Mood and now pronounced was is as much to say as grow be or become and Washeal by coruption of pronounciation afterwards became Wassaile The King not understanding what she said demanded it of his Chamberlain who was his Interpreter and when he knew what it was he asked him how he might answer her in her own Language where being informed he said unto her Drine heal i.e. Drink health c. Versi p. 101. Some say 't is Wassaile quaâ— Wash your throat with â—le Others more probably wax bail i.e. creseat salus Wed Sax a gage or pawn a word still retained in the Country sport called Pray my Lord a course in you Park Wedding nuptiae comes from the Germ. Wed i.e. pignus a pledge and wedde in in Scotland and in some parts of England signifies so much at this day whittle we a doubled Blanket worn over Womens shoulders Widdows-benob Ss. a share of their Husbands Estate which they enjoy beside their joynture Wildfred Sa. much peace St. Wilfrads-Needle a hole in a Vault under Rippan Church through which chaste Women might pass others not Wimple a plaited Linâ—en about the Necks of Nuns also a flag or streamer Winifrâ—d nes a British Virgin Saint revived by Bruno the Priest after 〈◊〉 had cut off her Head in a place where sprang up Winifrids well in Flint-shire Wittal-ol Sa. one that knows himself a Cuckold Willbâ—rga another English Saint who had power of Birds and could command them as she pleased she is said to restore a dead Goose to Life that had been stollen and killed anâ— I do many other Wonders in her Life time and after her death Wibes their Marriage state Instructions Wives may immagine it strange that we should presume to give them Instructions who think themselves wise enough to instruct whole Families but having already brought the Virgin to the doors of Matrimony 't is fit we should not only conduct her into that state but see how she behaves her self and put her in a little if she should be out in acting her part in so curious a Scene for here as we may say she is launched into a wide Sea where she floats like a Marchants Ship fraught with all manner of rare advantages to render her happy if she affect prudence and Modesty for the Virgin Modesty must not in some sort be laid aside in the Marriage state but rather strengthened and improved by a more solid Conduct and Management to render it more Awfull and gracefull A Wife has a duty incumbent on her that has several Aspects First as it relates to the Person of the Husband Secondly to his Reputation And Thirdly to his Fortune Love is a Debt due to his person which we find to be the prime Article in a Marriage Vow and is indeed the most essentially requisite without which all happiness is banished from a Matrimonial State 'T is Love only that cements Hearts and where that Union is wanting it is but a shadow a meer appearance but no real or substantial Joy a Carcass of Marriage without a Soul therefore as it is very necessary to bring some degrees of this to this state so 't is no less available to maintain and improve it in it this is it which facilitates all other Duties of Marriage Makes it an easie and pleasing Yoak to be born The Wives therefore should study to preserve this Flame that like
to enquire that seeing the Phancy is meerly a cognocivity of Faculties and the Women usually fix their thoughts on several and various Objects during the time of Conception and Gravidation how it comes to pass that we find not the Infant subject to more numerous Mutations according to the variety of the Impressions made by sundry Species in the Immagination to which the answer The reply to this will be easie if we well consider that if the matter were more seriously pondered we should not find the Immagination so seldome Active as is generally supposed for it is very probable that the resemblance of every Child whether with the Father Mother or any other person hath some near dependance upon some operation or other of the Mothers Phancy according as her Mind was with more or less intenseness fixed upon such or such an Object Yet again it is not every Act of the Phancy that is able to affect the formative power reciding in the Womb but only that which is strong and attended with the powerful Commotions of the Spirits and Humours in the Body so that there being not many Acts of the Phancy concomitated with the Enegrie of such commotions 'T is no wonder that Infants signally affected with the Mothers Phantasie are so few Womens Phancies in child-bearing further considered Women Indulging these kind of Phantasies only induce such Agitations of the Humours and Spirits as are requisite to affect the Foetus which are followed by violent Passions of a surprizing Fear or an earnest and longing desire for these are the most turbulent and impetuous Passions that the Mind is subject to which exciteing the tenuous Humours and Spirits in all parts of the Body cause both in the Infant and Mother remarkable Alterations of which we have sundry Instances Baptista Porta in his Natural Magick gives us an Account of a Woman who Amarously affecting a Marble Statue by frequent looking on it and frequently keeping it in her Mind brought forth a Son Plump Pale and of a glittering hue in every thing representing the Features of the Statue Fiâ—chus tells us and avers it for a Truth that a Woman brought forth a Daughter that had a well proportioned Body but for a Head only two Scallop-â—hells joyned to the Shoulders which the open'd at pleasure to receive her Sustenance 〈◊〉 lived in that condition Eleven I â—s and that which he says produced this Monster was the Mothers longing for Scallops during her being with Child not being able to procure any to satisfy her impatient Desires Women subject to these unaccountable longings as some call them though we have given you some reason for it afford as many strange Examples Delzio in his magical Disquisitions informs us of a Noble Lady was Nurse to a very Beautiful Prince then Dolphin of France whom she loved so above measure that she caused his Effigies to be drawn and carried it about with her scarce enduring it to be out of her sight whereupon it happened that she became Mother to a Child so like the Young Prince that the generality of the People could not distinguish them but by the difference of their Cloaths And as for the Passions of Fear Lâ—mnius tells us That a man surprizing a great Bellied Woman by suddenly placing before her a Picture of a Boy with a great Head she brought forth thereupon a Child of the same mis-shapen magnitude Many more of the like Nature we might mention but we suppose these Instances are sufficient to demonstrate that the Phancy when attended with an Attractive joy or sudden Fear hath power to alter the Confirmation and Complexion of the yielding Foetus and that there is little else required to have Handsom and Beautiful Children than being cautious in avoiding monstrous Objects and Stories which may distract the Phancy and in their stead the proposing of some Amiable Objects from which the Phantasie affecting it with a passionate tenderness may coppy out an Idea of perfect Beauty to communicate to the plastick Faculty whose chiefeâ—t care is to erect a stately Structure out of the rude Mass that lyes confused within the Womb. And these are the Learned Opinions of several Antient and excellent Physicians as Hypocrates Galâ—â— Laurentius Wierus Codroncâ—us and others whose Credit has been held unquestionable in most Ages Women Virtuous a great Happiness and Blessing to Men. Women that are truly Virtuous there cannot be too much said in their praise therefore whatsoever may have been already nearly touched on this is not improper A Virtuous Woman then is rightly termed the true Solace of a Mans Liâ—e this Sex even from their Infancy are aimiable and to be delighted in they Chear the Hearts of their Parents with their Innocent Smiles and as they grow up in Virtue are more Charming and Sweet in their Complacency Modesty Sobriety and a wining Behaviour add to their Beauties Her Carriage towards all is decent and Comly is her Behaviour In Marriage her Love is beyond Expression and her tenderness such that she values him on whom her Heart is fixed above all the valuable things on Earth unless it be her own Soul The loss of her Life she values not in Comparison of her Honour and Good Name and that her Husband may be kept in good Humour she makes it her business and study to please him using her utmost diligence and Enforcing all her Charms to render her self more pleasing in his Eyes Equally sharing in his Joys and in his Afflictions bears the most Sensible part Her Smiles are not to be bought with Silver nor her Love to be Purchased with Gold but are freely and entirely placed upon him she makes Choice for a Companion of her Happiness in a Marriage State and then they are aâ— fixed as the Center or like the Needle touched with the Load-stone will turn or stand still to no point but their beloved North She Sympatizes with him in all things and is even tender of his Honour nothing she thinks too good for him nor nothing that she reasonable can do too much in health she is very carefull to provide him necessaries that are convenient and commendable and if he falls upon his Bed of Languishing pressed down by some weighâ—y Sickness what greater comfort can he have in such a Condition than to find his Virtuous Wife double diligent and tractable in forwarding his Affairs she is more studious for his Health than her own Interest and puts up her Prayers and Vows to Heaven for his recovery In all her Actions Expressing a careful tenderness and Love and a venerable esteem in all her Words and Expressions Woman has found Nature Prodigal and Lavish in forming her so delicate a Creature that she confessed her Master-Piece and Nâ— plus ultra A Creature so soft and tempting to allay and Moderate with Mildness the rough and Rocky temper of Man that she make him happy therein whether he will or no great cunning did she use in proportioning every part forgetting
formerly recoverable in the Spiritual Court but now only in Chancery Abortion an untimely Birth or Miscarriage which happens through divers Causes Inward and Outward Amnion the Membrane with which the Faetus in the Womb is most immediately clad which with the rest of the Scâ—ndine the Chorion and Alantoin is ejected after the Birth it is whiter and thinner than the Chorion It contains not only the Faetus but the nutritious Humour whence the Faetus by the Mouth and Throat sucks its nourishment It is outwardly clothed with the Urinary Membrane and the Chorion which sometimes stick so close to one another that they can scarce be separated Dr. Blanchard Amazons Amazones Warlike Women of Scythia that had but one Teat their name in Greek impowring as much they were very Man-like and cut off their Right Breasts that it might not hinder their shooting for they were excellent Archers they lived by themselves and if at any time they went to their Husbands or neighbouring Men and conceived if it were a Female Child they kept it if a Male they sent it to the Father The Country where they lived is denominated from them and called Amazonia Anchoresâ— a Religious Woman that Lives solitarily in a Cell Vide Anachorite Anne Heb. Hannah gracious or merciful Annulet Annulus a Ring or any thing like a Ring Aretaphila Gr. i.e. amatrix virtutus a lover of or friend to virtue a Woman's Name Abia Hercules Daughter Aegiale the Wife of Diomedes an Adultress Aegina Jupiter's Mistress in the shape of fire Aegle Daughter of Hesperus King of Italy Agatha g. good a Womans Name Aglata one of the Graces Aglais a very great sheeater Megale's Daugther Agnes g. chast a Womans Name Agnodice a Maid Physician Alepone Neptunes Daughter turned into a King-fisher Ambosexons Male and Female Amorets f. Love toys Amulet l. a ball about the neck to keep from Poison or Witchcraft Amymone one of Danaiis's fifty Daughters Mother of Nauplius by Neptune Anetis a Lydian Goddess Anatiferius l. Bringing the age of old Women Anaxarete a hard hearted Virgin turned into a stone Anchoress a Nun. Andrago g. a Manly Woman Andrastâ—s Andate Goddess of Victory among the Britans Andromache g. many fight Hectors wife Andromeda Cepheus's daughter Aretapila g. a she-friend of vertue Arethusa Daughter of Nereus a river of Sicily also an Armenian fountain in which nothing sinks Ariadne Daughter of Minos Asbiaroth Goddess of the Adonians Assedrix a she-assistant a Midwife Astroarch Queen of Plâ—nets the Moon Atalanta the swift Lady won by Hipomanes's three Golden Apples Arthis Daughter to Cranaus King of Athens Ave Marie l. Her Salutation by the Angel Avice Hildevig Sa. Lady â—â— defense Anses African Virgins used to combat in honour of Minerva Autonoe Actaeon's Mother Agetus the Lacedemonian Herodotus lib. 6. thus writes of this Lady the Daughter of Alcydes the Spartan first wife to Agetus and after to the King Ariston She of the most deformed became the excellentest amongst Women Aristorlea Of all the deaths that I have read of this of Aristoclaea methinks exceeds example with which howsoever her body was tormented her soul could not be grieved for never woman died such a loving death Her Lovers contending in the heat of their affection but not regarding her safety whom they did affect she as it were set upon the rack of Love plucked almost to pieces betwixt them both expired Ada Alexander the Great amongst his many other conquests having besieged the great City Halicarnassus by reason of opposition made against him levell'd it with the ground He entred Caria where Ada then reigned Queen who being before opprest by Orontobas imployed by Darius was almost quite beaten out of her Kingdom Having at that time no more of all her large Dominions left her saving Alynda the most defenced City into which she had retired herself for safety She hearing of Alexanders approach gave him a Royal meeting and submitted herself her Subjects and City into his Power withal Adopting him by the Name of Son Agathoclea Ptolme being free from all foreign Invasions he began Domestick troubles at home For being given over to his own Appetite and besotted to his Insatiate Pleasures he first began with Loadice both his Sister and Wife causing her to be slain that he might the more freely enjoy the society and fellowship of his most rare and beautiful Mistress Agathoclea So that the greatness of his Name and the Splendor of his Majesty both set apart he abandoned hinself solely to Whoredoms by Night and to Banquets and all profuseness of Riot by day Aristomache Dionysius the Tyrant banisht Dion out of Sicily taking into his own custody the Exiles Wife Aristomache and her Daughter But after at the great Intercession of one of his Servants Polycrates a man by him much affected he compelled the Lady who still Lamented the absence of her Lord unto a second Marriage with this Polycrates who was by Nation of Syracusa But Dion having gathered fresh Forces and expelling Dionysius from Syracusa unto the Locrenses Arete his Sister meeting him and Congratulating his Famous Victory made Intercession for Aristomache who with great shame had kept herself from the presence of her first Husband not daring to look him in the Face howsoever her second Nuptials were made by Force and Compulsion But the necessity of the cause the wondrous submission and modest Excuse of Aristomache together with the Mediation of Arete so much he prevailed with Dion all confirming her innocence that he received his wife and Daughter into his Family still continuing their former Love and Society Artimesia Queen of Caria so much honoured the remembrance of her Husband Mausolus being dead that after Meditation and deliberate counsel which way she might best decorate his Hearse and withal to express to Perpetuity her unmatchable Love She caused to be erected over him a Tomb so Magnificent that for the Cost and State it was not doubted to be worthily reckoned amongst the Nine Wonders But what do I speak of so rich a Structure when she her self became the living Sepulcher of her dead husband by their Testimonies who have Recorded that she preserved his bones and having beaten them to powder mingled their dust with her Wine in remembrance of him every morning and evening Cicer. Tusc. lib. 3 and Plin. lib. 36. cap. 5. Aretaphila Cyrenea is deservedly numbred amongst the Heroick Ladies she lived in the time of Mithridates and was the Daughter of Aeglatur and the Wife of Phedimus A Woman of excellent Vertue exquisite Beauty singular Wisedom and in the Managing of Common-Wealths business and Civil Affairs ingeniously Expert Aurora or the Morning Hesiodus in Theog terms her the Daughter of Hyperion and the Nymph Thya and Sister to the Sun and Moon Others derive her from Tytan and Terra they call her the way leader to the Sun as Lucifer the Day-Star is stil'd her Henshman or Usher For so saith Orpheus in an Hymn to Aurora
fair and beautiful in their kind and then especially Women who is her Master-piece in Loveliness was never design'd for Deformity and where any such thing happens by defect it is but reasonable Art should repair it as well as it is allowed in matters of lesser Concern and Moment without any reflecting that we are displeased with God's making us since we cannot conceive such Deformity was made on purpose but by cross Accidents obstructing Nature in her Opperation and the rather we conclude it so because we have reason to believe That in the Resurrection all Deformity shall be done away the recollected Dust shall shape a perfect Body for if the Blind and the Lame were not admitted into the earthly Temple how much less will there be any such thing seen in that which is above in glorified Bodies But we are started a little from our Proposition and got too far into Deformities and therefore must return again from whence we digressed Beautifying for honest purposes then not being proved a sin we see no reason to forbid it when God and Nature has allowed it nor can Virtuous Women contentedly want whilst they are capable of them those things that may render them most acceptable to their own and other Eyes being loath to draw the Curtains of obscurity or Uncomliness quite over them till the Night of Death comes when they must hide their Faces in the Dust in hopes to recover that perfect Beauty that admits no decays and needs no repairs of Art And though some more moderate than the former alledge that it is safest in a case dubious or disputed rather to abstain from than use what many deny though allow seeing there is no necessity of using it at all We answer to this point that there are many things which are not absolutely necessary which we would be loath to part withal or be Argued out of under the pretence of superfluity and sinful since God allows us not with Nigardly Restraints but with a Liberality worthy his Divine Benignity all things Richly to enjoy even to delight Conveniency Elegancy and Majesty Therefore Ladies be not discouraged by the reflections cast on you by the younger sort whose Faces are too dark ever to shine in the Sphere of Beauty what Arts soever are used to brighten them nor by those of Elder years over whose declining splendour time has drawn a Cloud that will Skreen it till it sets in the shades of the grave but mind well what is said Tit. 1.15 and give good heed to it viz. To the pure all things are pure but to the defiled and unbelievers nothing is pure but even their Minds and Consciences are defiled Beauty a Charm To Captivate at a distance c. Beauty has several ways to Captivate a Lover besides the plain and common Method though we must confess that Sight of all others makes the 〈◊〉 Advance and hearing like another Leg steps next to make it Advance faâ—â—er and sometimes runs a great way in the Adventure Calisthenes a young Man of Byzance in Thrace very Rich and Comely no sooner heard of the Fair Daughter of Softratus but upon the report of her rare Perfections by common Fame he fell in Love with her resolving e're he saw her to have her for his Wife So the Three Gentlemen in Balthasar Castâ—lio who fell in Love with a young Gentlewoman whom they never had any notice of but by the babblâ—ng of fame Many likewise by hearing a Person commended have fallen in Love and often by Reading a Letter Curiously Indited wherein a Moving Passion is Expressed which is so mainly taking that it has done wonders especially among the Female Sex These things give us some glimmering towards a Belief that there is a Destiny in Marriage and a sympathy in the Souls of those that are to be united by that over-ruling Decree Moving and Agitating their Minds though at such distances but we dare not give our Opinion in the Affirmative since Mony in this Age has such a power that it is if 't were possible stronger than Love it self For if Destiny had decreed who shall be Paired in Wedlock then the Rich and Poor would be shuffled together and Deformity with store of Treasure would not pass Currant in all parts of the Nation whilst Beauty and good Humour without it are little regarded those that have much to spare Covet notwithstanding Rich Wives rarely enquiring into her Education or Conditions and those whose Fortunes are very slender must be compelled to take up with those that have as little as themselves unless now and than by a wonderful chance a Lucky hit falls to some few For as a Modern Poet says It is not the Silver or Gold of it self That makes Men adore it it is for its power 〈…〉 dote upoâ— pelf â—â—â—ause pelf But all court the Lady in hopes of her Dowr The wonders that we in or days do behold Done by th' Irresistable Iâ—â—fluence of Gold Our Love and our Zeal anâ— our all things do mould This Marriages makes 〈◊〉 the Center of Love It draws on the Man and 〈◊〉 tricks up the Woman Birth Virtue and Parts 〈◊〉 Affection can move Whilst this makes Ladies 〈◊〉 to the Brat of a Broom-mâ—â—â— Beauty notwithstanding this digression will come in 〈◊〉 a share with those that understand it and have not totally devoted themselves to Mammon Xerxes when he destroyed 〈◊〉 of the Temples of the Greciaâ— Gods yet spared that of Diana for its Beautifulness Painters Orators and all others labour to excell each others in the beauty of their Art Beauty it was that first Ministred occasion whereby Art and Learning might find out the knowledge of all Curious Inventions Behold and wonder at the Variety of Beauty in Flowers and Plants The Rose is gay in its Virgin blushes and the Lilly is admired for it's Whiteness and it is preferred by the Wisest of Oracles before King Solomon in all his Glory And if these things are so moving â—nd delectable and there is a Beauty according to its kind â—nd proportion Admirable in â—ll Creatures how excellent than must the Fountain be but not to soar too high let us keep within the Compass of what may be seen and observed Beauty in Women its Dower and Force Beauty had some Effects upon Diogenes held to be the Morosests of all the Philosophers for when he saw handsom Women he called them Queens because he had observed Men so Curteous Obliging and Obedient to them bowing and bringing as if they would adore their very Shoe-strings Wine is strong and Kings are strong but a Beautiful Woman fixes her unshaken Empire in the hearts of her Admirers when all things totters Monarchs we confess though they sit still streach a wide Command over Sea and Land but Beauty we generally find has Dominion even over them Gold and Jewels tumbles at the Fair ones feet and the Doner is proud if she will deigne to receive it their Eyes are fixed on her
an ounce and a half of Oyl of Foxes Oyl of Lillies and Capons Grease and Goose Grease each two ounces Pine Rosin Greek Pitch and Turpentine of each two ounces boile them together in an Earthen Glaz'd-Vessel Adding then an ounce of the Oyl of Elder being taken hot from the fire add some Virgins-Wax to them as much as will stiffen the Mass into a Sear-cloth and when it is almost cold spread it and apply it to the place that Languishes or does not equally Thrive And for that and the rest the Plaister after some continuance being taken off use this Bath in Claret Wine Boil half a handful of Wormwood Roses Stachas of Rosemary Calamint Sage Squinath Cammomile each a handful boil it till the third part of the Wine be consianed and when it is warm Bath the Body or any particular part more immediately requiring it will Nourish Strengthen and Beautifie the Framâ— of the Body Body when too Fat Hoâ— to reduce it to a Beautifâ—â— Form and handsom Proporâ—â—â—on Bodies of an 〈◊〉 weildy Bulk are to many â—â—â— pleasing as the former as beiâ—â— the other Extream no one câ—â— think it a very pleasing Sigâ— to see a Soul Strugling 〈◊〉 a mountanous Load of Flesâ— and the Body stretched to 〈◊〉 Dimensions as renders it 〈◊〉 most out of shape And if the were nothing more than 〈◊〉 Incumbrance it were sufficâ—â—ent to deter any one from 〈◊〉 unweildy a Magnitude 〈◊〉 here in too Legible Character those that can Read 〈◊〉 Sloth and Voluptuousnes occasioned it for when e're 〈◊〉 Carcase swells it self into a buâ— too Voluminous Idleness 〈◊〉 there described in Folio Ladies then be careful to keeâ— your Bodies in an due Proportion and if ever they enlarâ—â— themselves to Extravagant Lâ—â—mits use the Directions to â—â—â—duce them to their formâ— bounds that so you may 〈◊〉 gain both your Credits 〈◊〉 your Beauties Bodies 〈◊〉 such Proportions must 〈◊〉 Early in the Morning be Exercised to Sweating be 〈◊〉 in Diet not Eating Sweâ—â—t things but rather Salt Sharâ— or Bitter especially â—awcâ—â— lye not over Soft at Night Bleed in the Right Arm preâ— largely in the Spring and in 〈◊〉 Left in Autumn purge pretty strongly in those Seasons and once a Week take some Laxatives and in Winter Mornings the Powder thus Composed Bray Anniseeds Fennel Agnus Castus Carroway Rue and Cummin Nutmegs Pepper Mace Ginger Galingale and Smallage dry'd Marjorum Gentian Round-bithwort of each an equal part and by drying beating and sifting bring it into a Powder and take in a Glass of White-wine a Dram of it half an hour before Meals and to the Heart and Liver as you see Cause â—ay cooling Applications as the Juice and Decoction of Plantane Sheepherds-purse Lettice and the like and if any particular part be more Corpulent then the rest take Cerus Fullers-earth and white Lead mix them with the Juice of Henbane and Oil of Mirtle and when the part has been bath'd with Vinegar annoint the place and the Success will be evident Breaâ—â—s hanging down or large how to make them Plump and Round Breasts that hang loose and are of an extraordinary Largeness lose their Charms and have their Beauty buried in the grave of Uncomliness whilst those that are small plump and round like two Ivory Globes or little Worlds of Beauty whereon Love has founded his Empire command an awful homage from his Vassals captivate the wondring gazers Eyes and dart warm Desires into his Soul that make him languish and melt before the soft Temptation therefore to reduce those Breasts that hang flagging out of all comely Shape and Form that they may be plump round and smaller Bind them up close to you with Caps or Bags that will just fit them and so let them continue for some Nights then take Carret-seed Plantan-seeds Anniseeds Fenel-seeds Cummin-seeds of each two Ounces Virgins-Honey an Ounce the Juice of Plantane and Vinegar two Ounces each bruise and mingle them well together then unbinding your Breast spread the Composition Plaister-wise and lay it on your Breasts binding them up close as before after two days and two nights take off the Plaisters and wash your Breasts with White-wine and Rose-water and in so doing for twelve or fourteen days together you will find them reduc'd to a curious Plumpness and Charming Roundness wash them then with Water of Benjamin and it will not only whiten them but make their Azur Veins appear in all their intricate Meanders till the Lover in tracing them looses himself Breasts are likewise to be reduc'd by washing them with Scabeous Water-Verjuice the Waters of Bean-Blossoms Rosemary-flowers and the Juice of Citrons annointing them afterward with Oil of Mastick and Myâ—rhe and binding them up close as before directed So the unseemly spreading Alps you 'll see Round as Parnassus spiry Tops to be Bracelets Perfumed how to make them Bracelets have been highly in Esteem among the Ladies adorn'd with Gold and precious Stones but since those seem to be laid aside we hope Pomander or Perfumed Bracelets may be used they by their odoriferous Scent conduce much Ladies to the making your Captives numerous though they bind only your Arms yet they take Men your Prisoners To make them then Beat Musk and Ambergreece of each forty Grains with two Ounces of the Buds of Damask-Roses the Whites being clipt off add of Civit twenty Graiâ—â— also a little Labdanum being well mix'd and fine beaten make them up with Gum-tragacanth disolv'd in Rose water and so make them when harden'd into small Beads and string them the Scent is rare and Comfortable or for another sort take Labdanum and Styrax Calemite each a Dram and a half Benjamin one Dram Mace Cloves Lavender-Flowers and Wood of Aloes of each half a Scruple Musk and Ambergreece of each four Grains a little â—â—rpentine and Gum-Tragaâ—anth dissolved in Rose-water as much as will suffice beat and mix them well together in a warm Mortar and make them into a Pomander according to Art Boxes of Perfume Boxes are very necessary on sundry Occasions viz. To hinder Vapours prevent Infections remove Ill Scents or bad Airs To make these Perfum'd Boxes Take right Jessemine Butter half an Ounce Essence of Orange-flower Essence of Cynnamon Oil of Orange peel Oil of Nutmegs Essence of Roses of each half a Scruple Flowers of Benjamin one Scruple Essense of Amber Musk and Civit of each half a Scruple All these you must work well together in a cold Marble-Mortar keeping it as close as may be Then put it into your Boxes of Ivory or Silver with holes for the Scent to come through and it is a great preservative against the Plague Pestilence c. as well as pleasant and delightful to the Brain Brows of the Eyes How to Beautifie and Adorn. Brows of the glittering Eyes are Cupid's Groves of Pleasure where he shelters himself from the violent Heat of the too flaming Opticks or rather 〈◊〉 a controlling Intelligence made super Intendant to the Chrystal Spheres
seldom that it keeps such an Evenness in its Blasts as not to cause some sensible Variation in Beauty that Loadstone of desire for it variously Affects the Body both within and without Inwardly as it is drawn into the Lungs those panting Bellows so naturally contrived to keep the furnace of the Heart boiling then its Qualities are Communicated to every Fountain of Life next to the Blood and so Universally to the whole Body Outwardly as it continually beats upon the Superficial Parts it causes Roughness Chaps Blastings and â—undry other Accidents according to the various Constitutions so that great Care ought to be taken to preserve the Body from the Impressions of a corrupt or ill-disposed Air whether too Moist or too Dry too Hot or too Cold for an Air too Foggy and Moist will soon wash off Natures Embellishments and if Ladies live too long among Mists it is the ready way to stain their Dammask Skins the Roses and Lillies of their Cheeks will Fade rather than Flourish If too many Dews drop on them And although it is held that Venus the Queen of Love was born in Neptunes watry Kingdoâ— yet it seems she would not be Nursed and brought up there as knowing the tender Plants of Beauty would never thrive in that Liquid Element Wherefore we are constrained to disallow the practice of some Ladies who to allay the petty Exorbitancies of too flaming a Colour expose in the Evening wherein Dews and Damps fall their Faces and Naked Breasts to Cynthias moistning Rays as if the Moon because pale herself would make them so or by spitting in their Faces scour off the Crimson dye Certainly Beauty never consents That Laundress should whiten her Livery who uses no other Soap than her own Foggy Excrements Such practices however since they occasion rheums Cattarhs and Distillations may by those Defects make the Face White and Pallid but rather diminish than add any thing to Beauty so that we find an Air too dry and parching does Wrinkle and Chap the Skin so that Art must be called in to work it over with a Beautiful Embroidery Can there be in a manner a greater Enemy than a Bleak and Peircing Air to a lovely Complexion it roughs the Skin constipates the Pores hinders the Exhalation of a kindly breathing Sweat vitiating those Exrements that lye between the Skin and the Flesh and by that means renders the Complexion Livid and Dull Contrary to this Extream Heat is prejudicial to a Fair and Tender Skin it tempts the Blood to the External parts and there unkindly Tans it into a Wainscot hew As if Amber-haired Hypersion spying Faces to dawn with a world of dazling Features that might Rob him of his Persian Votaries or withdraw the Heliotrope from its wonted Homage to secure his Brightness crowds those Beauties in the shady Covertures of Night whilst he makes day to all the World beside Lâ—dies be careful then not to expose your Beauties to the â—â—â—rching Heat for fear you â—ewaile your oversights in the â—â—ble veil of a Sooty Skin Therefore you that prize your Beauties and it be in your power to chuse such an Air as may better your Complexions make Choice of a Seat some what raised if it be not too much exposed to the ill conveniences of Foggs and Milts let it be sheltered round with pleasant Woods and Groves which may fence you from the blew impressions of a pinching Borcas and in the Summer secure you so that Sol with his Amourous beams may not kiss away your Beauty Care of this kind is the next thing to be considered in tender regard to Beauty for Moderation in waking or sleeping conduces much to the preservation of 〈◊〉 Comely Face Excessive Sleep makes the Body dull and heavy changes a fresh colour into paleness swarthy and livid and it is easie to know Morpheus's Sluggish Votaries by thoâ—â— sullied impressions his Leadeâ— Heels lean on their fleshy Robeâ— So on the contrary oveâ— watching spends and waste the Spirits dries the moisture 〈◊〉 the Body and if you make iâ— a frequent custom to extend 〈◊〉 unusual periods hardly wâ—â—â— it leave you Ladies Blood enough to crimson your Cheek with a Vermillion Blush 〈◊〉 the loss of your Beauty 〈◊〉 what hath been said of 〈◊〉 may be rationally enough Iâ—terpreted of Repose an Exercise for Repose is but a kinâ— of a Waking Sleep and Exercise too immoderate but 〈◊〉 more active watching if 〈◊〉 too much covet Ease 〈◊〉 soon contract the Rust 〈◊〉 Idleness which will certainâ—â— Iron mould the most curiouâ— Skin and they that Exercise Immoderately quickly 〈◊〉 our Beauties Silken Livery and when once you come Ladies to wear deformity's homspun Garments you are 〈◊〉 broken for Beauties and you whose stock of Features 〈◊〉 hardly procure any to lend you an Amourous Eye as not thinking you Objects 〈◊〉 the casting away a Glance upon Certainly there 〈◊〉 nothing more disorders and disturbs the Microcosin or little World of our bodily Structure than Passions of the Mind and consequently they do greater Violence to the Features than any thing whatsoever Their impetuous Motions raise an Earthquake which ruins the stately Structure of Cupids Palace Grief is the Moth of Beauty it frets out the Characters of Natures fairest Orthography wearing off those Ruddy and Carnation Flourishes which her skilful Pencil drew it makes the Face a discolourable Blank and renders those that over much indulge it so wanish and pale that they seem to be walking Shrouds to carry themselves to their own Gloomy Sepulchers Anger is Beauties burning fevour which fires the Furnace of the Heart with too scorching Flames that bake the Exteriour Feâ—tures into brown Bread Swartniness and it wou'd be very strange should such course Fare ever feast Spectators Eyes Fear another passion of the Mind on the contrary congeals the Blood and Bathes the Body in a chilly Sweat which often Enlivens the Hair to an Active though frightful Erection but does not at all clear the Skin but does Beauty more harm than Circes transforming Potion For the worst that it could do would be to make you handsom Beasts but fear causes a more frightful Metamorphosis by changing you from Beauteous to foul Deformed Women Consider again that Melancholy is a sullen and humoursom Spirit that raises Tempests in every corner of the Body which over cast the Face with thick Clouds of Grief And the Forehead with Wrinkles so that it makes the Lady whom it overcomes to be out of Love with the World and Beauty to be out of Love with her whilst she concludes herself weary of Mens Eyes they find little worth in the Object and are weary of viewing of her They soon perceive that Beauty is transplanting her Maiden-Lillies and Blushing-Roses to some more frequented Elizium intending that Face to lie fallow which Melancholy frowns wrinkle into uneven sorrows and so not only these but all other passions that disturb the Mind are rightly termed the Beauties wasting Consumption
down a great Mass of Gold the greedy Thracian heedless of the Stratagems Women use to compass their Revenge went with her she there shewed him a Cord fastened to a Pin on the side of the Well about a yard within it desiring him to pull by that and he would soon become Master of the Treasure which the over Credulous Fool blinded by the hope of Gain attempting to do she tript him in headlong and allayed his burning Lust in a cooler Element which done with a shower of large Stones she sent his Soul to accompany the Ghosts of Ravishers in the other World Alexander the Great hearing of this sent for her and charged her with the matter which she boldly confessed and being asked who she was with the like Bravery she said I am Timoclea the Sister of Theagenes who Valiantly fighting against thy Father Philip was slain in the Cheronean Fields The Noble Conqueror hereupon dismissed her with Praise acknowledging her revenge was just upon the Violator of Honour Nor is this Chastity so Admirable in Women alone but likewise in Men Of which there are many instances Panthea a Beautiful Lady being taken Captive by Cyrus he would not suffer her to be brought to his presence least his Chaste thought might be injured at the sight of so Angel-like a Creature Scipio the Roman General having taken new Carthage in Spain restored a Beautiful Virgin that was presented to him to her Friends refusing the Ransom they brought desiring nothing more than her absence lest any unchast thought might arise by too long beholding all the Charms of her Sex Centered in one Lovely Face Chastity among all Nations has been highly Esteemed and Diana for her Chastity was Adored as a Goddess And indeed it carries a Reward of happiness in it self and is so Lovely and Admirable that it sets a double Lustre upon either Sex and gives them an absolute command over those passions that would otherwise make us uneasie and frequently very unfortunate not that Chastity is an Enemy but rather a Friend to vertuâ— Love but it places Bars anâ— Boundards to Vicious and 〈◊〉 ordinate Affections preserve Health secures our Reputation gets us a good Name among good People and contribâ—â— to the lengthening our 〈◊〉 A Ray it is of the Celeâ—â— Mind That lights the Soul 〈◊〉 happy Land to find Where Pure and Chaste shall for ever be And joyn with Seraphius 〈◊〉 Harmony Tread on the Golden Perâ—â—ment and its way Pave with more Light by new added Ray. Each step it makes 〈◊〉 Angels it embrace As a fit Guest for such a â—â—â—rious place Concerning Married Peoâ—â—â— over and above the keeping their Mutual faith and vows with each other these particulars are highly necessary and useful As first notwithstanding their Mutual Endearments are safe within the Pale of Marriage yet they that have Wives 〈◊〉 Husbands must have them if they had them not 〈◊〉 must indeed have an Affecâ—â—â— greater to each other than to â—â—ny Person in the World but 〈◊〉 greater than they have to God but that they be ready to part with all Interests in each others Person rather than to displease or sin against him Secondly In their Permissions and Licences they must be sure to observe the order of Nature and the â—ends of Gods working in them â—he cannot be called a very kind Husband that uses his Wife as a Man treats a Harlot having no other end but sensual pleasure Concerning which our best Rule is that although in this as in Drinking and Eating there is an appetite to be satisfied which cannot be done without pleasing the desire yet since Nature intended that desire and satisfaction for other â—ends they ought never to be separate from those ends but ever joyned with one or all of them viz. a desire of Children to avoid Fornication Ease and Lighten the Sadness and Cares of Houshold Affairs or â—o Endear each other But never either Act or Desire with â— purpose to separate the Sensuâ—lity from these ends which allow it Considerations 〈◊〉 be had by Married Persons to keep such Modesty â—nd Decency of treating each other that they take heed â—hey do not force themselves 〈◊〉 high and violent Lusts With Arts and misbecoming Practices always minding â—â—at those mixtures are most â—nnocent and Efficacions which â—re most Simple and Natural most orderly and Safe it is the duty of Matrimonial Chastity to be restrained and temperate even in the use of Lawful pleasures concerning which though no universal Rule cannot antecedently be given to all Persons any more than to all Bodies one Proportion of Sustenence yet such Persons are to Estimate the degree of their Licences according to these Proportions First Then to be moderate so as to consist with Health Secondly That it be so ordered as not to be too expensive of time and that precious Opportunity of working out our Salvation Thirdly That when Duty is demanded it be always paid so far as is in our power and election according to the foregoing Measures That it be with a temporate Affection without violent transporting Desires or too sensual Applications concerning which a Man is to make Judgment in Proportion to other Actions and the strictness of his Religion and the Sentences of Sober and Discret Persons Always remembering that Marriage is a supply of the Natural necessities of the Body not for the artificial and forced Appetites of the Mind Socrates was wont to say That such Women to whom Nature had not been indulgent in bestowing upon them good Features and Complexions should make it up to themselves with excellent Manners and that those by whom she had done her part by rendering them Comely and Beautiful should be careful that so fair a Body was noe poluted with unhandsom usage To which Plutarch adds That a Wife if she be uncomely should consider how extream Unhandsom she is if she want Modesty and on the other hand let a beautiful Woman think how much more beautiful she is than Nature has made her if she be endow'd with Modesty and Chastity Conclude we then that of all the Dangers a Christian is liable to there is none more pressing and troublesom than the Temptations to Lust No Enemy more dangerous than that of the Flesh no Accounts greater than what is to be Receiv'd for at the Audit of Concupiscence and therefore in all Estates and Conditions we ought to be careful and watch over our unruly Lusis and inordinate Passions and in as much as lies keep them under and within the Bounds of Modesty and Moderation Charity or Divine Love Commendable in the Fair-Sex Charity refin'd is Love in its Purity and Love is the highest thing that God can communicate to us for he tells us himself is Love And again it is the greatest thing we can give to God for it if we will also in conclusion give our selves and carry with it all that appertains to us the Apostle calls it the Band of Perfection it
Agony and well nigh spent with repeated pains thou didst stand by me and my babe yea thou didst admirably help us making way for it to pass into this world safely keeping us both alive yea and it may be when our friends veriâ—y thought with sadness that my Child could not have seen the light and I should shortly have shut mine eyes upon it being ready to despair of bringing as forth then didst thou find a way for us both to escape When Mrs. Joceline was made a Mother of a Daughter whom shortly after being baptiz'd and brought to her she blessed and then gave God thanks that herself had lived to see it a Christian Having dedicated it to the Lord in his Ordinance She accounted it an additional mercy to her bringing her forth and so would have it communicated to others support But you 'll say You shall have a rough passage And if as Sabina a Christian Martyr when she travail'd being in Prison you shall cry out as she was heard to do in her Child-bearing throws whereupon some asked her how she would endure the Torments her Persecutors had prepared for her if she shrunk at those To whom she said I now bear the Punishment of my sins but then I shall suffer for my Saviour It may be answered Notwithstanding be of good chear For the Scripture affords many Antidotes against discouragment and to chear up Suspicious and Fearful Women But remember that the special Conjugal Grace of Temperance and Modesty is to be exercised by the Child-bearing Woman in sobriety chastity and gracefulness both with reference to her Affections and Senses The breeding and big-bellied Women is highly concerned to take special care for her own and the child's safety Plato determined That big-bellied Women above all should so govern themselves during that space that they may be neither carried away to many and furious Pleasures nor oppress'd with grief but live a mild quiet and pacate Life Many have miscarried by an inordinate giving way to their Appetites and feeding immoderately upon various Dainties Such soft and delicate Women there are who like the pleasure and are impatient of the pain which ordinarily attend those in a Married state To say nothing of those bad Women who from a lustful cruelty or cruel lustfulness as Augustus speaks do wish that their Issue should perish rather than live and therefore do use ill Arts either to prevent Conception or procure Abortion which must needs be very displeasing to God who in his Law hath breeding-bearing Women much upon his heart to provide for their safety There be some who from pre-apprehensions of their own pains forbear to render their Husbands their due not welâ— weighing the ill Consequenâ—â— of such forbearance Others are ready to conceit 't is a discouragement to them to take pains when very well able about the Nursing and Education of their Children 'T is true they are not of such Nun 〈◊〉 dispositions as some others idolizing a single life for their ease reguarding not to be serviceable to God in their Generation according to their Capacities when called For our Apostle in this Epistle 〈◊〉 young Women to marry 〈◊〉 Children not as too many 〈◊〉 our Age to bear Children when not married guide the 〈◊〉 gâ—ve none occasion to the Adveâ—â—saries to speak reproachfulâ—â— Yet they are so greatly addiâ—â—â—ed to sensual pleasures in 〈◊〉 Married state that they 〈◊〉 not to take pains in going through their appointed 〈◊〉 with their Child-breeding 〈◊〉 Child-bearing but do so over-eagerly pursue their appetiteâ— frolicks and fancies that they too often forget the condition into which God hath brought them and so deprive themselves and their Husbands 〈◊〉 those blessings which if they did behave themselves soberly and Christian-like they might well hope for at Gods hand supposing them to contiâ—â—â— duly careful as they should be to forbear excess in Diet anâ— violent Recreations and 〈◊〉 suppress vehement 〈◊〉 using that moderation in all things which their condition notably calls for It may be granted Men yea Husbands are generally more prone to Incontinency And were I discoursing them I might remember them as well as their Wives of that famous saying of the Roman Orator That in the Predominancy or Kingdom of sensual pleasure Men can have Commerce no with vertue and therefore are concern'd to be watchful and moderate especially considering what the great Philosopher hath said That of all the desires of the body Men are apt to be faulty this way Yet since the Command of God reaches those of each Sex both are under a Religious band in the Marriage State and as one saith the pleasure therein must be mingled with some severity it must be a wise and concionable delight It much concerns the Christian Wife to give check to any suggestion much more to any parley which is in a tendency to violate her Matrimonial Contract or to bring her into any carriage unbecoming that honourable state she is brought into or the undue use of the undesiled bed So that however some of the Paâ—ists in magnifying a single Life would appropriate Chastity unto Virgins whom they themselves do debauch in their Nâ—nneries Yet we find from Scripture and the Ancient Fathers that there is Chastity and continency in a Marraige-state as opposed to that in a single Life In the Exercise of this with the precedent Graces the good Wife having well learned the lesson of self-denial can bear her burden in humble confidence of aids from above in the hour of her Child-bed sorrow and a safe deliverance in the best way Next to Christ the good Wife is above all other dearly and constantly to love her own Husband and that with a pure heart fervently Yea and she should never entertain low thoughts of him in that Relation whom she could once think worthy of embracing for her Husband and whom by the Covenant of God in all Offices of Love she is oblig'd to please Without this bond of Perfectness all will be loose uneasie and unpleasing yea the Laws and Commands of God who by his wise Providence ordered the Match will become tedious and irksom But where this Conjugal Love is consequent upon the foregoing Christian Love there all will become easie This is the very life of Friendship and where it resides in power no diligence will be wanting to facilitate all other conjugal Duties For never-failing Charity especially in this Relation will enable the good Wife to bear all things to believe all things to hope all things to endure all things This holy flame therefore as the Vestal fire should be ever cherish'd that it go not out Indeed Love being as the Soul of Society and of it self Immortal it would argue it were not sincere at first if it should cease Dr. Goad recomending the Mothers Legacy to her Child unborn written by pâ—ous Mrs. Joceline when big with Child preparing for her approaching Child-bed faith What eyes cannot behold her true and unspotted love
of Mens Hearts by the Participation of one anothers thoughts And we can call Discourse by no 〈◊〉 Title than the vehicle of the 〈◊〉 These were the Ancient Decrees of Truth they thought it a happiness to have their 〈◊〉 〈◊〉 enlightned with a weight of Labour to search it but the glory or human Nature to speak us Thoughts are but the Children of the 〈◊〉 as Speech is of Thoughts The Prudence of whose 〈◊〉 of excellent use to 〈◊〉 view it either in the 〈…〉 or 〈…〉 no small Wisdom to be used in the framing and the material of ordinary Discourse every Speech acquaints us with the matter we ask or the mind of the Speaker which is delivered The perfection of the Art of Speech to others consists in a volubility of Application and if a Lady could come to the Excellency of it she may speak to a hundred persons and yet vary her stile to each which Art Alexander the Great seems well to have known whilst he Animated his Soldiers against the Persians in various Dialects The Avaritious with hopes of great Treasures and Spoâ—ls the Ambitious he incensed with aspiring to Honour and the Malicious he provoked with a Remembrance of the former Grugdes and Hatred between the two Nations Thus Speeches that have an Edge or Point enter sooner the Affections than Dull and Slow Expressions nor would it be unuseful to have the knowledge of the several Forms of Speech of sudden Questions of Suspended Answers and great varieties of others in which it may be thought no small Policy consists Together with the apprehensions of the Coloâ—rs of Praise and Vice and Vertue But in the use of these one would have rather the largeness of understanding to turn ours self in with dexterity than to be tyed to the straightness of a few Rules of Remembrance To have Wisdom grounded in the Heaâ—â— and not too much in the Tongue becomes Policy 〈◊〉 on all occasions ought to become the Person that use them as when you speak before a Prince you must 〈◊〉 an Oration worthy of his heâ—â—â—ing if to one of mean Capacity your stile must be suited to his Understanding Seâ—â—â— approves not Speech to be Excellent when words are 〈◊〉 quickened with the Life 〈◊〉 Reasons but are only uttered with the Plausibility of 〈◊〉 Speaker And again Immitation of others however useful yet is servil because it should come from the fluence of happy Câ—gitations not Imitations Bâ— this is rather to be referred 〈◊〉 the Characters of Stile and Oraâ—ory than to a serious Observator of Eloquence makes for the Credit of the matter but to speaking agreeably 〈◊〉 whom you direct your Speech shews more of the Wisdom 〈◊〉 the Person Those who have the Stile of Eloquence â—â—â—ther use the applause of it for pardon of faults than for â—â—â—frage to Vertues Merits Tâ—â—â— to know the parts of Speech is not only the part of a good Grammarian but a Poâ—â—â—â— But where there is not a nâ—â—ral Promptness it may be improved if the speech be 〈◊〉 disordered with Impediments with Reading of Books which will furnish the memory with apt words and the understanding with a true method of digesting and delivering them to the best advantage In Books the relations of Affairs are framed in the mould of the Understanding by way of Expression which makes those things that are writ have a shape and appearance of a more perfection than those that are done Books if well accepted are only freed from the power of Oblivion things that are gained in Discourse may be length of time slip out of our Memories but Books are our Remembrancers and lay them always before our Eyes Communicating to us the Wisdom and Eloquence of the Ancients as well as the Moderns that we may order out Discourse according to the best Rules laid down for Instruction The Ancient Poets from hence promised to themselves an immortality of Name as concluding all other things subject to the Inconstancy of Affairs and Period of Time They have Fabled that in the end of the Third of every Mans Life there is a certain Coin affixed upon which is Engraved the Name of the Deceased Party which as soon as the fatal Sister â—as cut she throws into the River Lethe but over the River flies a great Company of various Birds which catch up the Coin in their Beaks before it sinks and carrying it a little way drop it carelesly but among them they say there are some Swans and if they light on a Coin they carry it to the Temple of Minerva and devote it to perpetuity Books are the Coins on whom Mens names are writ those of an ordinary flight endure but for a time but being carelesly scattered are lost in Oblivion but where they are truly valuable and praise worthy they are carryed on the wings of Fame to Posterity Books are the best Councellours the best Companions and best Heirs of any ones knowledge they be the Monuments wherein are reposed the Sacred Reliques of Wisdom and Vnderstanding from whence such Eloquence may be extracted as may 〈◊〉 a very Graceful Adoraâ—â—â—â— to the Speech and know how to Express your words in Season is the best way to sit you for all Companies and Conversations however let what is spoken at any time be to the purpose and as brief as may be for long Harangues though never â—o Eloquent grow â—â—esom and â—â—dious for the Art of Speaking is to speak a lâ—â—â—le that may signifie a great 〈◊〉 in a few Sentences or Words Crâ—â—ilâ—â—â— of Women in the Creatâ—â—â— With an excellent State 〈…〉 the presence of a 〈…〉 What attractive beauty in the Eye What an admirable disposure in the contexture of every part So as I cannot sufficiently wonder at the stupidity of that meer Scholastical Wooer Who being in the way of preferment received a very free welcome from a Gentleman nearly neighbouring whose aim it was to bring him into acquaintance with a kinswoman of his hoping it would be a competent advancement for her by matching them together All access which promised all good success was admitted him with such opportunity as might have induced another Zenâ—â—â—ates to enter into a pirley of Love But hear how this amorous Schollar acquitted himself as if his Soul by a strange transmigration had passed into that dull Zâ—â—â—â—â—tes or Zenophanes into his in thinking Love to be composed of Earth One Winter evening was the Qâ—â—ntilian with that lovely Dansel left together purposely if there were left any beatings of Love in his pulse to break the matter unto her She poor Wrench long expected from this Predicament of Fancy some pleasing encounter or other but â—â—thing was done by this 〈…〉 there 〈◊〉 on both sides without the 〈◊〉 till such time as 〈…〉 apprearing a little out of her skirts 〈◊〉 received from her affectioâ—â— Schollar after some feaâ—â—â—â— pumping this lovely pieced Rhetorick Surely Mistress you have a goodly fair Foâ—â—â— God be praised How meanly was Beauty bestowed
Scratching breaking Legs and Arms and Necks and then to Purring agen But we 'll suppose 't is a Tame Wit whose power this Gentleman is fallen into and therefore she 'll pull in her Claws when she playes with his Heart and be more merciful to him than to make him break his own before he softens hers A Woman of true sense as she hates on one side a Freakish Lover or a supple Fop that 's eternally Kneeling and Cringing and Whining so she 'll ne're endure stiffness Pride and Haughtiness which as ill becomes Love as it does Devotion And the greater her Birth and Fortune are something of a proportionable greater Respect ought to be paid her In a word a modest Assurance a Manly Behaviour a Tenderness for all her Inclinations a diligent Observation of her Temper and Humour much easier to be pleased than those of less Wit Faithfulness Assiduity Liberality and good Sense will at last carry her if she is not pre-ingaged or wholly impregnible Quest. 3. What Expression's fittest for a Lâ—vâ—r to make use of to declare 〈◊〉 Passion Answ. That 's impossible to prescribe and as needless and as unreasonable to desire Lovers Language is â—â—ite contrary to the Chinese of which 't is reported that there are many Words impossible to be understood by speaking 'em unless they are also written or described on a Wall over the Air. c. Whereas the Language of a Lover can hardly be expressed in Writing at 〈◊〉 it thereby loses a thousand little Beauties which it has when 't is spoken It has not that spirit which makes it acceptable it looks stiff and dead and there are very few even of our Dramatique Writers whose Love-speeches read well or appear free or natural Whereas if a Man Loves in earnest if he be not a perfect Fool nay almost tho' he is one were it possible for such a one to be in Love he speaks with another sort of a Grace he is more in earnest he his more spirit he seldom wants Words to express his Conceptions unless he 's a Dastard and Coward and so unworthy a Ladies Affections and he goes very often beyond himself at other times and on other occasions Besides this Love has in particular beyond the other Passions that it softens the Style as well as the Temper whereas Anger renders it more harsh and rough and makes even the Voice more tunable and harmonious But shou'd a Man be Dumb he cou'd not want ways to express his Passion nay sometimes a well manag'd Silence is the best Eloquence He has Hands and can write he has Eyes and can say a thousand charming things with 'em nay express all his Passions especially Love Desire Fear Despair Hope Pleasure Submission or almost what he pleases with them and that infinitely more to the Life than by any other way But since there is Ocâ—â—casion for some louder Language and a Dumb Mistress of the two wou'd be more acceptable than a Lover in the same Circumstances if he must speak his Expressions ought to be of a piece with his Beâ—aviour before described He ought to consider Time and Place and as much to avoid being always disâ—â—â—â—sing his Love and never doing it His Expressions shou'd be quick respectful tender and lively more understood than spoken yet easily intelligible In a word there shou'd be in 〈◊〉 there 〈◊〉 quoâ— which none but a Lover knows what to make of Quest. 4. Whether Tears Sighs and â—arnest Intreaties be of greater force to obtain a 〈◊〉 Favour than a moderate Dâ—gree of Zeal with a wiâ—e and man 〈◊〉 â—arriage 〈◊〉 Still 〈◊〉 she is and thô such a one as described yet there are few Ladiâ—s but love to have an Absolute Power over their Lovers and to be at least able to bring 'em to what they please accordingly for Tears and all that thô a Lover ought not to be too free of using 'em yet he ought to have a secrâ—t Reserve of 'em to be at the Lady's Service if she desires it Thô we think on her side too 't wou'd be better not to put him to 't and suffer her Heart to be wrought upon by some 〈◊〉 tedious Method than such frequent Drops as even wear into Marble least the Scene shou'd change in a few Months and it shou'd be her Turn then as it was formerly her Lovers Quest. 5. Whether Interrupting Discourse by repeated Kisses ben't rude and unmanerlâ— and more apt to create Aversiâ—n than Love Answ. Not so hally Good Sir you have made great Progress indeed in your Amour if like the Tartars in their March you are got to Plundering already before there was any News of your being so much as arrived in the Country If you get within one Step of the last before you have got well over the 〈◊〉 ten to one but you 'll make more haste than good speed To those Oscula quae Venus Qâ—intâ parte â—ui Neâ—â—aris imbuâ—t as Friend Horace has it before you have so much as made your first Addresses But we 'll be so kind to suppose this is only a Prudential Care you take that you may know how to behave your self hereafter when the Business is thus far advanced Taking it then at that Point the truth is Killing is a lushious Dyet 't is too high Feeding for a Militant Lover and besides extreamly apt to surfeit He must therfore remember to feed cautiouâ—ly as if he were eâ—ting Mellons Moderation veriâ—y is an excellent thing which he muâ—t Observe from the Teeth outwaâ—d â—s wâ—ll as inward and Kiss as well as Talk with Discretion It may do like a high Cordial or a Teaster of Cold Tea a little now and then but he must have a Care how he makes it his constant Drink unless he has a mind to burn his Heart out Then there are certain Times and Seasons to be Observed For Example if a pair of soft Lips are about to pronounce some hard thing or other some terrible repulse or denyal if they poâ—t and look forbidding and angry then a Noli Prosequi may lawfully be issued out and one that understands the Methods of that Court will be for stopping the Proceedings as fast as he 's able Quest. 6. How far may Singing and Musick be proper in making Love Answ. There 's nothing which Charms the Soul more than fine Musick Osborn says unluckily after his manner of a fine Woman who Sings well that she 's a Trap doubly baiâ—ed and why is not the same true of a Man There being indeed something for ravishing in Musick whether in Man or Woman that 't is almost impossible for any thing that 's humane to resist it thô in Vocal still more than Instrumental It smooths all the rugged Passions of the Soul and like Beauty bewitches into Love almost before Persons know where they are But even here as well as in all other Cases Extreams are to be avoided â—â—thing being more ridicuâ—â—â—â— than an eternal Fa-la of a Lâ—â—er and a
builded she was called Augusta and Imperatrix and relieved the Poor wiâ—h all the Treasure that came to her hand and was a munificent Patroness to the before afflicted Christians Helle was Daughter to Athmus King of Thebes who flying from her Mother-in-law with her Brother Phryxus was drowned in the Narrow Sea that parts Asia from Europe and by that Misfortune gave to it the Name of Hellespont Heliades Sisters accounted the Daughters of the Son and Celymene whose Brother Phaeton was who unwarily aspiring to guide the Chariot of the Sun was destroyed by Jupiters Thunder for firing the Earth and Skies by his misguiding it for whom these Sisters wept till the Gods turned them into Poplar-trees and their tears into Amber Here 's Martia or the Martial Heir it was accounted amongst the Ancient Romans as a Goddess of Heirs and held to be one of Mâ—â—s's Companions she took her Surname of Martial by reason in those times Quarrels frequently arose about Inheritances and Successions and when they were decided either by Arms of contesting in Law they supposed a right decision Hermophrodite An ancient Idol bearing the Resemblance of Venus and Mercury called otherwise Aphrodite as Joyning trading and Eloquence with delights c. Hersilia Wife to Romulus first Founder of Rome a Virtuous Sabian Lady Herta was accounted a Goddess among the Germans worshipped in a thick Grove and her residence when she pleased to appear was a Cart with a Carpet over it her Victims were menial Servants or Slaves who were thrown into a Lake and there perished in hopes of enjoying Pleasure and Plenty in another World her Cart upon general Processions was sometimes drawn with Oxen and sometimes by Lyons Hesione the fair was Daughter to Leomedon King of Troy and by reason of the raging of a Plague the Oracle being consulted it told them that to appease the God of the Sun and the Sea with whom the King had broken his word a Virgin must every day be tyed to a Rock where a Sea Monster should be sent by Neptune to devour her this being done by Lot it fell upon Hesione but Hercules returning from his Hysperian Voyage in a dreadful Combate killed the Monster and freed the Royal Maid Hildigardcan Abbess of the Order of the Benedictines famous for her Learning and Piety but more for her Prophecies of the Errors that should creep into the Romish Church Hannah the Mother of the famous Prophet Samuel who obtained him of God by her servent Prayers after she had been a long while Barren Hiparthia Marry'd Crates only for his Wisdom and Learning being otherways deformed and unfightly and poor 〈◊〉 could all her Friends or 〈◊〉 offers of Rich matches 〈◊〉 her from him She was â—â—r self very Learned and Inâ—â—â—â—ous so that their Souls rather than their Bodies coveted to be near together Hippodamia Daughter to Briseus and fell among other Captives at the taking of Tenedos to the share of Achilies but Agameamon falling in Love with her took her from him which made him refuse to assist the Greeks till the Trojans had near vanquished them and came to set fire to his Ships Hippodame Oenomaus the King of Ellis's Daughter being very Beautiful abundance of Suitors crouded to gain her in Marriage which made him consult the Oracle about the success which gave Answer That whoever married his Daughter should came his Death whereupon he made Decree that whoever could outrun him in a Chariot-Race should have the fair Hiâ—podame in Marriage but being vanquished he should dye Many declined it but some being vanquished were put to death Till Pâ—lâ—ps having bribed the King's Chariotier to leave a Pin out of the Wheel that it might fall off in the Career by which fall the King was wounded to death Hortensia a Roman Lady Daughter to the Orator Horlensius At the time a great Tax was laid upon the Matrons of Rome she notably pleaded their Cause before the Triumvire that a great part of it was remitted Hostilina was by the Pagans accounted a Goddess taking care of their Corn that it should grow to an equal length and be full Eareâ— without Blasting Houres by some Reputed God esses begot by Jupiter 〈◊〉 Themis and were call'd Eunormia Irene and Diâ—ce or Good Laws Peace and Justice Howard Ciâ—â—erine she was Marryed to King Henry the VIII and was Daughter to the Lord Edmond Howard Son to Thomas Duke of Norfolk she was one of the two Queens that he caused to be beheaded upon suspicion of Incontinency though neither against her nor Anna Bullen who felt the same Fate before her any thing deserving Death appeared only the Kings Pleasure must be obeved to make way for more Wives Hyacinthides six Daughters of Erichtheus who succeeded Pandion King of Athens taking their Names from the Village Hyachithius where they all seâ—â— a Sacrifice for their Court v. for the Oracle having declared that the Thracians who were Warring against the Athenians could not be overcome unless one of their Ladies was offered up as a Sacrifice to Dima they all contented so earnestly to have the Honour to dye for their Country and the Love they bore to each other that they would not have one to dye unless â—â—w all participated in the same Death and their Wishes being granted the Athenians gained most notable Victory their Proper Names were Pandora Procris Clithonia and Orithia and are fabled to be placed among the Stars Hyades are a Company of Stars to the number of seven placed in the Neck of Taurus they are tabled to be Nurses to Baâ—chus and by him in return of their Kindness fixed as Constellations and are called the Weeping Stars as having great Influence over Rains and moâ—st Clouds Hypermenstra one of Daraus K. of Argo's fifty Daughters who married the fifty Sons of Egytus whom Daraus ordered them to kâ—ll on their Wedding Night which they all did but this Lady who saved her Husband Lynceus for which her Father Impâ—â—â—tioned her but soon after 〈◊〉 her and restored 〈◊〉 to her Husband Hysiphile ho Queen of the Island of 〈◊〉 was banished by the Cruel Women who had killed all their Husbands Fathers and Brothers for sparing her Father Thaos and being taken upon the Sea by Pirates she was sold to Lycurgus King of Neâ—eâ— who understanding who she was gave his Son Archemrus to be Nursed by her she having a little before brought forth Twins whom Jason had begot on her in his Voyage to Colobis when he fetched thence the Golden Fleece House-keepers to Persons of Honour or Quality Those Persons who would qualifie themselves for this Employment must in their Behaviour carry themselves grave solid and ferious which will inculcate into the beliefs of the Persons whom they are to serve that they will be able to govern a Family well They must endeavour to gain a Competent knowledge in Preserving Conserving and Candying making of Cates and all manner of Spoon-meats Jellies and the like Also in Distilling all
flaming as reflecting light Halebrede a Lout or Lubberly Man or Woman Halicarnassus the chief City of Carta where the famous Tomb of Mausoleus was built by his Queen Artemisia Halifax sa holy hair Horton a Town in York-shire from a Malds head cut off by a Priest and hung upon a Yew-tree there Halonesus an Aegean Isle defended by Women when all the men were slain Huff The Huff heretoâ—ore usually kept his Whore which upon a plotted occasion must acknowledge her self his Wife who having drawn in some Young man to iie with her gives Intelligence thereof to the Hector who watcheth the minute catcheth them in the Act and with threats frightens the Young man into a compliance of recompencing the Injury either by present satisfaction or by a Bond or so forth but this hath been so notoriously and commonly used that this practice is absolute and quite out of fashion Yet still he hath a being though his way of living be somewhat different for now he at first sets up by taking a Purse on the Road which not only puts him in stock but furnisheth him with good Apparel that may qualifie him to keep Genteel Company as occasion shall offer He understands a Dye very well and well he may for for some Years that he was a Foot-boy or so there was not an hour in the day past in which he did not exercise his Hand with the Dice either for naughty half-pence or Coffee-pence when Fortune smil'd or else by himself that he might the better cope with his Livery-Companions Lace-coated Gamesters besides three parts of every Nights dream is spent in Come at seven what chance of the Dye is soonest thrown in topping slurring palming napping with how to fix a Dye for any purpose Practising thus Sleeping and Wakâ—ng he becomes an excellent Proficient in all sorts of Gaming by which he enedeavours to bubble all he meets with but if unkind Fortune by meeting with his match hath robbed him of his Money he knows where to borrow or steal an Horse with which he may rob the Traveller to Re-instock himself In short his Cloyster is a Bawdy-house where all his Devotions are tendered He is a Protector to all distressed Damsels called in our Vulgar Tongue common Wheâ—â—â—s and that he may put a better gloss not on the matter calleth them Cousins and swears he will vindicate their stinking Reputations with the Hazard of his Life and that he may strike terror into the fearful he will draw upon any slight occasion not with an intent to hurt but to wipe off the suspicion of being a Coward for this he knows that the Opinion of Valour is a good protection to him that dares not use it In Company there is no man more Exceptious and Cholerick but seldom lets his anger swell into a Quarrel but hopes by his Huffing to blow over a sound basting Yet if he discovers a Coward be will not rest still he hath found 〈◊〉 some means to quarrel with 〈◊〉 and there must not be â—â—pected a reconcilement till 〈◊〉 Gentleman hath given him 〈◊〉 with a Silver Sword 〈◊〉 Man more constantly 〈…〉 his Brains than this 〈◊〉 Huff for his Life is a 〈◊〉 Invention and each Meal 〈◊〉 stratagem When his Whores will not or cannot supply him 〈◊〉 borrows of any that will 〈◊〉 him money which sometimes is lent him not so much 〈◊〉 a Repayment as that 〈◊〉 will never trouble them 〈◊〉 Husband Whether lawful 〈◊〉 a Young Lady to pray for one 〈◊〉 when shall she obtain him 〈◊〉 He must renounce Huminity and confess himself a 〈◊〉 of an Aggressor upon the â—riviledges of Nature that â—ould not make it as immortal 〈◊〉 as possible which is only â—â—urably effected by Murriâ—â— whereby we survive in 〈◊〉 Children Misery without Friend to bear a part is very 〈◊〉 and Happiness with 〈◊〉 Communication is tedious and as Seneca has observed 〈◊〉 inclines us to make a 〈◊〉 Choice of Misery for Noâ—â— We should be vagrant 〈◊〉 of Animals without Marriage as if Nature were asham'd 〈◊〉 our Converse We should â—â—ribute to the Destruction 〈◊〉 condemn the Wisdom 〈◊〉 first Institutor and cenâ—â—â— the Edâ—cts of such Common-wealths who upon very good grounds have discountenanc'd and punish'd Caelibacy Nay supposing all the Miseries that Marriage haters suggest should fall upon us 't is our own Fault if with Socrates we don't learn more by a Scolding Wife than by all the Precepts of Philosophers Now if it be lawful to Marry 't is lawful for Ladies to pray for good Husbands if they find their Inclination Concerns in the World or other Motives which they are to be Judges of consistent with the Ends of such Society As to the Form of Prayer required they may if they please use the following if they are not better furnished already From a profane Libertine from one affectedly Pious from a profuse Almoneer from an uncharitable Wretch from a wavering Religioso and an injudicious Zeallot Deliver me From one of a startch'd Gravity or of ridiculous â—evity from an ambitious Statesman from a restless Projector from one that loves any thing besides me but what is very just and honourable Deliver me From an extacy'd Poet from a Modera 〈◊〉 i it from a base Coward and a rash Fool from a Pad and a Pauper Deliver me From a Venus Darling from a Bacchus Proselite from a Travelling Half from a Domestick Animal from all Masculine Plagues not yet recounted Deliver me But Give me one whose Love has more of Judgment than Passion who is Master of himself or at least an indesatigable Scholar in such a Study who has an equal Flame a parallel Inclination a Temper and Soul so like mine that as two Tallies we may appeaâ—â— more perfect by Union Give me one of as Genteel an Educations as a little Expense of time will permit with an indifferent Fortune rather independent of the servile Fate of Palaces and yet one whose Retirement is not so much from the Publick as into himself One if possible above Flattery and Affrones and yet as careful in preventing the Injury as able to repair it One the Beauty of whose Mind exceeds that of his Face yet not Deformed so as to be distinguishable from others even unto a ridicule Give me one that has learnt to live much in a little time one that is no great Familiar in Converse with the World nor no little one with himself One if two such Happinesses may be granted at one time to our Sex who with these uncommon Endowments of Mind may naturally have a Sweet Mild easie Disposition or at least One who by his Practice and frequent Habit has made himself so before be is made mine but as the Master-perfection and chiefest Draught Let him be truly Virtuous and Pious that is to say Let me be truly Happy in my choice As to the second Question When this Young Lady may expect a Husband take this Answer viz. We read of a Waggish Boy
and that she is priviledg'd from any servile Labour or Punishment He is careful that her Infirmities shall not be publickly known and is always ready to vindicate her Reputation yet he keeps her in the wholsome Ignorance of unnecessary Secrets too heavy for her Sex to bear or may injure her by containing them in raising perâ—urbations of doubts and fears in her Mind and in fine he cherishes her as his own Flesh makes her the Delight of his Eyes rejoyces when she is merry and labours to comfort â—er when she is heavy and sorrowful he thinks nothing his Ability will purchase too dear for her nor any thing he does too much to please her If Death prove unkind and take her from him he mourns her loss immeasurably and if he dyes first he leaves all to her and her Children Husbands Duty towards his Wife Having given a brief Character of a Good Husband it is now requisite seeing all are not such to instruct such as intend to Marry or are already in possession how they ougâ—â— to behave themselves towards their Wives First then consider the State of Marriage is Sacred first ordained by God in Paradise and many times confirmed and expresly commanded so to be esteemed therefore not to be trifled with and looked upon as a thing Indifferent First then you must resolve to Love and Cherish your Wife as your own Flesh or never expect to be really happy in your Marriage Love is like Salt or Sugar which doth season and render acceptable those Occurrents which else would be of no pleasant taste but beget digests mosts indispensable We cannot therefore conclude those Husbands overwise who imagine to have the Subjection of their Wives not by the Exercise of Affection but by the asserting their own Authorities for whatever is compell'd waits for an opportunity to cast off the Yoke and those that reign over the unwilling find it as great to keep them in Obedience as pleasure to be obeyed All Compulsory being a violent motion which upon every Cessation of Vis Moâ—iva returns again to it 's Natural bent when that which is spontaneous has a regular motion within the Mind moves the Body to act and put its dictates in practice so that nothing that is reasonable is refused for Love that is as strong as Death and can not be Quenched by many waters acts then very Powerfully and overlooks many Faults and sailings therefore the wise preserve and cherish Affection whilst the simple go about to destroy it and with it their own peace magnifie each Failing and aggravate each petty Circumstance as if Women could be altogether without some slips or sailings unless they expected them to be made in Heaven and so drop down into their mouth however we leave him that hopes for such a Bargain gaping till he catches such a one without setting him any time for his acquiring such a Felicity and say that Men who are so proud of being Rational should let their Reason sway their Passions and weigh in sound Judgment what is fitting to be done for securing their quiet and rendering them happy in their States and Stations for doubtless they are inexcuseable who upon occasional Discontents affect a Sullenness and labour to give a weight to their Anger by the continuance of it when all the while it only frets upon the Heart and disâ—â—â—â— themselves goes about to poison the Root of Love and not only hinders its growth but makes it decay and wither if not speedily recovered Husbands therefore when they have any Disputes with their Wives ought to avoid all words that carry reproach or bitterness in them â—or they sink deep into the Mid stir up Anger or Melancholâ—y Discontent to wound Affection and lay Love a bleeding they grate upon the Heart and will hardly be obliterated So that what might easily have been composed as to the matter of the Offence proves almost remedileâ—s by reason of these Sâ—â—caâ—â—ins It is beyond the Rule of Breeding or Manners when any dispute happens to rip up past Reproaches Failings or Misfortunes 't is only the practice of the Billings gate Rhetoricians when Anger and Bâ—andy inflames them Some Men and their Wives in their unbridled Passions have been so much overseen in divulging one anothers secâ—et failings that they have become a By-word and beâ—n ashamed of themselves all their lives after for when once Gossips get a Story by the end It 〈◊〉 like wildâ—â—â— Your Wives Reputation should be as Sacred as yours for seeing you are Embarqued in one bottom the Shipwrack is equally hazardous If you divide your Interests and make Parties there is little hopes but that by such banâ—ying you weaken your selves to let in Ruine and Misery When you â—un into these Extravagancies look upon your Marriage Vows and Promises and see if you can find any such Actions and Procedures warranted there consider that those Promises were made before God in this Holy Place Perhaps you will say you would not take a false Oath if any one would give you the World and that you abhorr and detest Perjury bet know those Promises are as equally binding before God as an Oath before a Magistrate and will in Heaven if not on Earth be as severely punished dividing of Stocks and drawing that way from one another 〈◊〉 many times created by diâ—â—â—ust which ought to be avoided and as one Bed is deâ—â—red for Genual Recreation and Enjoyment so one Common Traasure should reserve Apprehension of Defrauds and Waste on either side unâ—â—â—s it too palpably appear and 〈◊〉 if it be not stopt you 〈◊〉 run down Ruines Hill To keep a Wise poor and neeâ—â—â— that is short of Mony to â—â—chase such things as it is not â—â—ays reasonable to acquaint 〈◊〉 with we promise you may 〈◊〉 her Virtue to a great Tryâ—â— especially if she be young and handsome for knowing he can have it for bestowing 〈◊〉 Favours which you regard 〈◊〉 on others it will run such in her mind and perhaps having overcome those 〈◊〉 and scruples at which her Conscience â—or a while started Anger for being so used and 〈◊〉 of gain more than pleasure may render you by this Diana's means another Aâ—â—â—on No Woman ever gave her plight in Marriage with an intent to be a Slave or â—ordidly abridged of what is convenient but in that promised themselves Pleasure and Conveniency in the Society of a Husband which they believe themselves uncapable to Enjoy without him which if they want from you their own Wit induceth them to seek elsewhere Whence we have seen some that have come to the Bride-house with the greatest Affection promising to themselves as much Felicity in a Husband as their Love and good Opinions had raised their Expectation to wish but afterward having been utterly frustrated of their hopes in the Tryal and Experience finding the Tavern and Company sharing â—o deep in what they looked for they grew at first Melancholly and Discontented but after having cast many things
makes Men talk iâ—lely by â—â—ing the Head light giddy c. and enflaming the Blood it is but reason we should prescrib such things as may contribute to the Cure of a Ma'ady that has done we know not what Mischief in all Ages and those we have an account of are almost innumerable Jealousie is by divers Learned Men put for a main Cause of Melancholly some again only allow it to be a Symptâ—m and they give this Reason for it because melancholly Perâ—ons among these Passions and Perturbations of the Mind lye most exposed to it but if we may give our Opinion it seems to us to have a Prerogative and Latitude above all other ordinary Symptoms and therefore requires to be treated off as a Species apart being of such extraoâ—dinary note so great a Passion that it is held almost to be of as large extent as Love it self for which Reason we will dilate upon it apart as a kind of a Bastard-branch of Melancholly Love Jealousie is the greatest Enemy to Marriage in the World and as Heroical or Love Melancholly Torments before hand this comes with a Scorpions Sting in its Tail to poison all the Joys and expected sweets not only of Marriage but of Life and therefore requires a greater Care and Industry in rectifying it because its Contagion disorders a whole Family when the other afflicts but a single Person so that by our delineating it a Jealous Man or Woman sees His or Her Error as in a Glass and those that are not tinctured may find Reason to avoid it Jealousie is defined to be a certain kind of a Suspicion possessing the jealous party that the party chiefly beloved by him is enamoured of another whom â—he loves as he imagines better than himself and scatters those Favours on him which she ought to reserve for himself alone and this many times extends to the Case of a Mistriss as well as a Wife Scaliger says it is a fear of losing her faâ—our whom he so earnestly Affects and Desires to have proper to himself only But Cardan styles it a Zeal for Love and a 〈◊〉 of an Envy least any one should beguile us Jealousie you see by this is a meer Monopolist a Coveter of all and will not spare the least Morsel to the dearest of Friends It is the married mans Hell where it takes deep Root in his Soul and the same to the Wife if she be infected for as there is no Condition in the World Sweeter Pleasanter or Fuller of Cordial-happiness than Marriage if they live Peaceably and Lovingly together as has already been hinted so if this Fiend get in between farewel to all Quiet and Repose he pulls in after him Grief Sorrow Disasters Mischiefs Mischances Gripings and Discontents A Fury says Aristo it is full of Suspition and Fear the Martyrdom of Mirth and Marriage a Corrosive that Gnaws upon the Heart and indeed there is no Name that can well suit it so bad as it deserves yet we see some that have the esteem of wise so weak as to indulge it to harbour and nurse it in their Bosoms though like the Tytanian Vulturs it feeds on their Livers Jealousie in preventing it could it be Effectually done is more Advantageous to men and Women than easing or removing it when contracted and indeed there are some probabilities of it though many have prescribed a sort of extravagant Methods to be observed Plato would have Wives and Children in common as once it was a Custom among the Ancient Britains and then where there was no absolute Propriety there consequently could be no Root for Jealousie but this Promiscuous way is not held a good way in our days many others are of Plato's opinion but seeing it is condemned as wicked and monstrous by all civiliz'd Nations we pass over their Arguments for it and refer the Vindicators with their weak Reasons to Mahomess Paradice where it is held if you will believe it that Men possess all or the greatest part of their Happiness in the Embracing as many handsom Women as they please It is indeed the Custom of some Countreys to be such Strangers to Jealousie that they prostitute their Wives so such as pay them Visits and conclude they have in no manner welcom'd them unless they can fasten that Favour on them and this amongst others the Babylonians did not only by their Wives but also their Daughters The Kings of Calecut in the East Indies will not meddle with their Wives 'till the Biarmi or High-Priests have made them Cuckolds by which means they superstitiously hold that their Wombs are sanctified by the Sanctity of the Priest Kings have been so far from Jealousie that they have Married Common Women knowing them to be such 〈◊〉 had Thaeis a Harlot and Hiroem King of Syracuse Pitbo â— Keeper of the Public Stews by which we see Jealousie is not so universal as some would have it Policy it is in the Italians as themselves give out to allow publick Stews for thereby they conceit they keep their Wives honest since those Men that are fleshly given having cheap opportunities will not run those hazards and expences that attend on close Intreagues and this they further hold is done to keep out those disorders of Mind that Jealousie would other ways occasion however they allow their Wives their Confessors and if you will believe those that have travelled they 'l tell you there is no Man more lascivious than an Italian-Priest they making it a great part of their business to promote and stir up Lust in themselves and others by Philters c. They take not the way of Origen nor of Combâ—lus the first is spoken of elsewhere and as for the latter being a very beautiful young man that he might take all occasion of Jealousie away from King Selucus when he was to Conduct Stratonice his Queen into Syria he â—elded himself before he set out with her and left his Genitals Sealed up in a Box behind him this great Lady we find had more Honour and Beauty than Chastity for as be suspected she did tempt him by the way to amorous Dâ—lliances and upon his refusal like Josephs Mistriss falsly â—â—cused him so that upon his return he was cast into Prison and a day appointed for his hearing but he cleared himself by producing the Box with his Moveables in it and by the loss of them saved his Life and got applause among the Men but how the Queen and the rest of her Sex resented it we are ignorant Passing over such like Relations we now come to shew that to prevent Jealousie is the best way to make equal Matches that is proportionable in Years for certain it is nothing sooner Creates Jealousie on the one hand and loathing on the other than an old Man to be Married to a Young Woman or a Young Man to an Old Woman yet Mony we see makes these Matches frequently and brings on a World of discontent and vexation which no Mony
they are beset with Thorns If we take Love universally it may be defined to be a desire as being a Word of more ample Signification It is a voluntary affection and desires to enjoy that which is good whilst desire only wisheth Love enjoys the end of the one being the beginning of the other the thing loved is present and the thing desired is absent and indeed all that may be termed Love arises from a desire of what is Beautiful Fair and Lovely and is defin'd to be an Action of the Mind desiring that which is good and exerts a Soveraignty over all other Passions and defines it an appetite in which some good is earnestly desired by us to be present or as some will have it it is a Delectation of the Heart for somewhat that we are desirous to win or rejoice to have coveting by desire that rests is Joy Love varies in its Object though that Object is always good amiable gracious and pleasant and indeed there is a Native tendency of desire to those things that are so for no one Loves before he is in some measure delighted with Comliness and Beauty let the Object be what it will and as the fair Object varies so frequently Love varies for indeed every thing that we do Love we think at that time to be amiable by which means it becomes gracious in our Eyes and commands a value and esteem in our Affections Love has always amiableness for its Object and the scope and end of it is to obtain it for whole sake we so Love and the which our Mind covets to enjoy Beauty shining by Reason of it's splendor that shining Creates Admiration and the more earnestly the Object is sought the fairer it appears If we take Plato's rule to define it he tells us that Beauty is a lively shining or glittering brightness resulting from effused good by Ideas Seeds Reasons Shaddows exciting our Minds to be united by this good and centring in one by setting a just value upon what is good some again give their Opinions the Beauty is the Perfection of the whole Composition caused out of the congruous Symmetry order measure and manner of parts and the comeliness proceeding from such Beauty is styled Grace and from thence all fair and beautiful things are accounted gracious for Grace and Beauty being mysteriously annexed gently and sweetly win upon our Souls so strongly alluring our Affections that our Judgments are confounded and cannot distinguish aright for these two are like the radiant Beams of the Sun which are divers as they proceed from the diverse objects in pleasing and affecting our several Senses for the species of Beauty taken in at our Eyes and Ears is conveyed to and stamp'd upon the Soul and of all these Objects though so innumerably various beautiful Women are the most attractive as to material beings which caused the Ancients to allow Venus the Queen of Beauty three of the Graces to attend her Love is divided by Plato into good and evil or a good and bad Angel because sometimes Love is misused and corrupted till it degenerate to evil ends and Lucian in like manner says that one Love was born in the Sea meaning Venus who is said to spring from thence and therefore is as various and raging in the Breasts of the younger sort as the Sea it self occasioning Fury and unlawful Lust and that the other is that which was let down in a golden Chain from Heaven ravishing our Souls with a Divine Fury and stirs us up to comprehend the innate and incorruptible Beauty to which once we were created which Opinions occasioned these verses If Divine Plato's tenents are found true Two Venus's two kinds of Love there be The one from Heaven in its bright Radiance flew The other sprung out of the boisterous Sea One knits our Souls in perfect Unity The other famous over all the Earth Yoo often soars on Wings of Vanity And gives wild random projects still new Birth Love in her twofold Division is allowed by Origen and others and there is degrees of Love in all Creatures even in the coldest Element Love generates a kindly heat to support it self and some will allow even Vegetives to have some sense and feeling of Love as that the Male and Female Palm-trees will not bear nor flourish asunder and many other the like Relations The Loadstone by a wonderful Sympathy attracts the Iron c. the Vine and the Elm are best pleased with each other and there is a great an Antiphathy between the Vine and the Bay-tree the Olive and Mirtle if they grow near embrace each other in their Roots and Branches we might mention the Sympathy and Antipathy of fundry irrational Creatures but being little to our purpose we omit them Those things as we have already hinted that infascinate and charm the Soul are the proper Objects of Love and where we place our entire Affections there our Heart not only Centers but our Diligence and care is to serve and oblige and are pleased and delighted in so doing but when we fix an immoderate Eye on my Earthly thing and doat on it over much it many times instead of Pleasure turns to Pain and Sorrow works our Discontent and causes Melancholly so that nothing in the end can afford us any Pleasure or Delight to the Purpose as too many have found by sad Experience for setting their Hearts on things of which they have been deprived or disappointed has Crazed their Senses and rendred them Melancholly past Recovery if not Distracted whilst some are mightily taken with fair Houses Pictures and 〈◊〉 Recreations others find â—o delight in them but fix their 〈◊〉 upon other Objects as Gold Silver Jewels c. and other upon fair and beautiful Women and so every one hath his proper Object with which he is best pleased some are for chast Love which is above all the best others are not pleased with it but take a kind of a Pride in lascivious dalliance in the wanton embraces of a Harlot Love of Parents to Children and Children to Parents ought to be entire and unseigned free from mixture but this kind naturally descends but does not so well ascend for Poverty or Affliction many times jostles it out of doors but the Love of Women is the highest and most predominant the affected part herein is held to be the Liver and this sort of Love being most to our purpose we shall treat of it more largely in the next Head Love borrows its flame in this Case from Beauty or Merit wherewith it inflames the Soul and then as the Loadstone draws Iron so do's Beauty attract Love and where Beauty and Vertue unite their forces in one it is very hard to make Resistance the Lustre is so great that it dazles the Eyes of the beholder and through the Windows of his Body daâ—â—s those rays into his Soul that makes him pleased to become a Captive however it is dangerous to let loose the
the Band of Lovers which made him admire and praise their Courage A young Gentleman being mortally wounded in defending a Town wherein his Mistress was aud falling on his Face desired an other to lav him with his Face upward left his Mistress should see him in that posture and conclude him a Coward by turning his back to receive a wound behind It is held that the Ladies Queen Isabel brought in her Train to the siege of Granada facilitated the taking of that strong City and wresting the Kingdom from the Moors by Inspiring the spanish Knights and Commandders beyond what was natural to them so that when their Ladies were present they with a few overcome multitudes Love refines the Soul from it's dross and renders it lively active accomplished and fit for gallant things of which we will give you an Example out of Beroaldus There was says he one Simon of a very proper and somewhat comely personage but withal so Foolish and Ridiculous that his Father who was Governour of Cyprus being ashamed to keep him at home sent him to one of his Farms to be brought up as thinking a rural Education might best suit his Humour long he had not been there but walking alone in the fields coming to a little Brook pleasantly surrounded with shades be espied Iphigenia a Gentlewoman of that Country fast asleep in her smock as having newly come out of the water from bathing This Lady being exceeding handsom and part of her nakedness appearing he was so charmed that he could not move from the place for a time but stood leaning on his staff Gaping and Gazing at the sleeping Beauty after that he retired and hid himself till she waked and then watched her to the City and continuing his Love the more to Ingratiate himself he threw off his natural rude behaviour Learn'd to be Civil Dance Sing Play on Instruments of Musick and in a short space acquired all those Gentleman-like Qualities and Complements that now instead of being ashamed of him his Friends were proud of such a Son who from a Clown was become the most accomplished Youth in the Island he did many worthy things becoming his high birth and all this mighty Change was by his Love to the fair Iphigenia Let the Party be never so regardless of attiring before yet when Love seizes him he begins to spruce himself up the Invention is wrecked for what is most Modish and gracefully wining and hours are spent in tricking and sprucifying A flowry mead and Painters shop afford not such a variety of Colours and Ornaments as either Sex when in Love procure to deck and set themselves out to the best advantage A young Maid desirous of a Husband or Suitor composes her Looks Gate Cloaths Gesture Actions her best Robes Lawns Ribbons Jewels Linnins Laces and Rings must be put on with all the Graces and Elegancies imaginable It is all her Business all her study how to wear her Cloaths neat to be Terse and Polite and to set her self out and on the other side no sooner a young Man sees his Sweet-heart coming but he rouses and makes himself as smug as he can hitches up his Breeches that were falling about his Heels Careens his Wigg Cocks up his Hat and puts every thing in the best order that he may be the more taking in her Eyes as the Poet says He puts his Cloak in order that the Lace And Hem and Gold-work all may have their grace When Hermophroditus came to visit Salama his beloved Mistress though she earnestly longed to see him yet she would not leave her Closet till she had spruc'd her self up that she might be the more Attracting as it thus express't Nor wou'd she come although 't was her desire Till she had drest her Self in Trim attire Compos'd her Looks to make him more admire Some tell us though we believe few will Credit it That a young Gentlewoman in Trimming up her self to Receive and Entertain her Sweet-heart takes up as much time as the Rigging of a ship When Aeneas was to appear before Dido Virgil fables that Venus her self set him out that he might look the more Lovely in her Eyes Love inspires the mind with Harmony and supplies us with fit Numbers to oompose Madrigals Ditties Elegies Love-sonets c. and makes them so Musically given as to sing them to sundry delightful tunes which would be but little minded did not Love intice us to it Calisto asks the Question and answers it viz. Who would learn to play or give his mind so intent to Musick learn so Dance make Rhymes Love-sonets c Why few or none would if it were not for womens sakes because by such means they hope to purchase their Love and Favours This may be verified too in young Women that are married for tho' they took great pains and put their Parents to much Charges in Learning to Sing Dance Play on the Musick c. that thereby they might get them such graceful Qualities as might win them Husbands yet having attained their Ends they grow weary and regardless of what before they seemed to admire for being married they will hardly touch an Instrument unless it be to draw on a Gallant and indeed we find that most of our Excellent Poets have tuned their strains to love matters as if they were delighted with no other Theme one of which writes to Love in this manner O Love in what School are thy Precepis taught Who has thy Art into a method brought Or could himself so great a Monster prove To give sure Rules that Love cannot remove Or trace the mind when with thy wings it flies And hides its's soaring head above the skies This Learned Athens never could declare Nor Aristotle's School when he taught there Apollo in Parnassus reads not Love Like one that has 't by Instinct from above He speaks but coldly has no voice of fire As those that Love in person do's Inspire Nor can his Elevated fancy rise Equal to tb'hight of Loves grand Mysteries T is thou O Love thy only Master Art Thou only thy own Precepts caust impart Teaching unlettered Souls in a fair Eye To read what thou wroughtst there their destiny T is thou unty'st their Tongues and mak'st them break Not silence only but in Numbers speak And what 's more strange O hidden Eloquence Of Love and it 's more powerful Influence Mak'st an half unspoken word do more Thou sweetest strains of Rhetorick cou'd before And with a sigh can greater passion on move Than a set speech from one that knows not Love For silence has it's voice and can beseech Coming from Love silence it self 's a speech Then let who will turn o're Philosophy And search for Love where Love did never ly I 'll learn by rose in some fair Ladies Eye And though my rural Muse can not rehearse Like those that Grace their Love with lofty Verse Yet the most lofty Verse shall to my strains
according to the Poet. Julius alone can quench my hot desires With neither Snow nor Ice but with like Fires When all his done says Avicenna there is no safer or speedier course than joining the Parties together according to their Desires and Wishes as the Custom and Form of Law allows and so we have seen those quickly restored to their former healths that languished till they begain to stumble at the brink of the Grave and wanted but another step to be in it After their desires were satisfied their Discontents ceased and we thought it strange our opinion is therefore that in such Cases Nature is to be obeyed Aretus gives us an instance of a young Man who was so relieved and restored when no other means could prevail but this Happiness is many times hindred by Parents Guardians want of Fortune Nobleness or Gentility The Germans hardly allow any Marriages but in their Degrees of Birth and Fortune then again many times the dislike of one frustrates the wishes and languishing desires of the other The Spaniards decline Widows and care not to Marry with them though Young Handsom and Rich and among the Turks if any live unmarried to twenty five years she is accounted an old Woman and not regarded as to matters of Love some young Women are Proud and Scornful as Callyrrhoe who being dearly beloved by Choresus the more his Love increased the more she had an aversion and hatred towards him she made him Pine and Lang-guish till of a beautiful Youth she reduced him to a Skeleton then on the other hand the fair 〈◊〉 Loved but he rejected her to fly into the embraces of Adulterous Arms which ruined him and all his race it is sometimes found that Lovers languish because they dare not speak or make their Case known the Heart sends up the 〈◊〉 but the Words are stopt and cannot get utterance It is said of Elizabeth Daughter to Edward the Fourth and afterward Wife to Henry the seventh when she first saw that Prince after his Victory at Basworthâ—old she passionately fell in Love with him and though there had been overtures of Marriage proposed before yet he could not forbear uttering this soliloquy O that I were worthy of the comely Prince but my Father being dead I want Friends to motion such a Matter what shall I say I am all alone and dare not open my Mind to any what if I acquaint my Mother with it O bashfulness forbids that Well then what if I should tell some of the Lords the Secrets of my Breast No Audacity is wanting O then that I might confer with him in Person perhaps I could let fall such Words as might discover mine Intention Love in such a Case fires the Breasts of many and yet fear and bashfulness keeps in the Flame that torments them How many modest Maids may this referr to says one I am but a poor Servant what shall I do I am says another Fatherless and want means I am says a third Buxom and Blithe Young and Lusty but alas I can't tell what the matter is I have never a Suitor though I stand in the Market upon Sale no Body cheapens me this is a mournful Song for Young Persons to sing or rather sigh out Love thus we see Dances in a Ring and Cupid hunts it round about one that Doats is perhaps Doated on at the same time and knows it not or at least where he Loves though he is not beloved again yet another whom he despises doats on him but when all is done the only Happy Love is to Love where one is or doubts not but to be beloved again It is the Folly of many Young Ladies to think the longer they stay the more Felicity they shall have in being Admired and Adored and that at last they may pick and chuse and make their Fortunes as they please when alas it is no such matter for time will steal upon them and dim those sparkles in their Eyes that gave such a Diamond Lustre and set such value upon their Beauties the Roses and Lillies in their Cheeks will fade beyond the repair of Art and the natural sprightllness heat and vigour will decay and then their Admirers like Swallow will fly to a brighter and warmer Sun and then good Madam to all your exalted Expectations your Mountain will then bring forth but a Mouse therefore be advised and let not Youth that can never be recalled again slip away for the Poet tells you true She that was er'st a Maid as fresh as May Now 's an old Crone Time swiftly posts away Then take time while you may make Advantage of Youth and Beauty and let not your Lovers pine away whilst you linger and delay their Happiness but kindly meet whilst you are in the flower of years fit for Love-matters Fair Maids go gather Roses in the Prime For as flow'r Fades so goes in your Time Half our Lives are frequently passed over in sleep or what is next to it in pursuing Trifles and yet we scarce perceiv'd how time spins away till we come within two steps of the Grave and then we are apt to start and begin to bethink our selves that we have in a manner dreamed away our Lives and let time slide through our hands without improving it in the Pleasures and Enjoyments of Life Danus of Lacedâ—â—â— being exceeding Rich and having many Beautiful Daughters would not let them lose their Time in Expectation of extraordinary Rich Matches and suitable Conditions but chose out as many handsome Young Men of Virtuous Lives and inviting them to his House distributed his Daughters among them in Marriage and gave them great Portions and was highly commended that he esteemed a virtuous Mand tho' Poor before a Rich Vicious one of which they might have had choice Rhodope a beauteous Aegyptian Lady was very curious in making choice of a Husband and at last a very strange accident procured her the Diadem for as she was bathing her self in a Fountain an Eagle stooped and catched up one of her Shoes and as Psammeticus was in an open place sitting on his Throne in Memphis he drop't it into his Lap the King admiring the Beauty and Comeliness of it caused it to be proclaimed that the Lady that the Shooe belong'd to should repair to Court and when he had beheld her Beauty he made her his Queen But we would not Ladies have you decline Marriage in hopes that such a thing may befall any of you for such a wonder may never happen again be kind therefore and Pity your Languishing Lovers Cure those wounds your fair Eyes have made in their Souls and the Affliction your neglects and slightings have thrown upon the Body Pity those that sigh for your Favours and think they have all Heaven in a gracious Smile do as you would willingly be done by if your Condition was the same since you were born to make men Happy decline not to Answer the one main end of Creation but let
men be convinced that you are better natured than they take you to be and you will find a World of Felicities in a Happy Marriage-state wherein you though the Husband is reputed the Head will be to him as a Crown and Ornament above the price of Rubies Mans best Possession is a Loving Wife She tempers anger and do's hinder Strife There is no Joy no Sweetness no Comfort no Pleasure in the World like happy Marriage where there is a Union and Harmony of Sculs as well as Conjunction of Bodies but more of this under the particular Heads of Matrimony has a universal Dominion extended over all Creatures as well irrational as rational according as they are capacitated to receive its power and influence and like the Loadstone draw Affection even at a distance some may demand how it comes to pass that there is a Harmony in the Minds of Parties only by report when distance of place or opportunity never allowed any interview to which according to the Opinion of the Learned we answer Love of this kind is not frequent yet sometimes happens and powerfully operates Recommendation has a great force and Fame obliges us many times to admire great Actions on the bare report of them and paints them so to the Life in the Relation that Fancy forms them to our Imaginations as if we were present and Spectators of them moving our Passions to favour or dislike them according as they are represented so those that by good Report we believe to have some Perfection in Virtue Science or Beauty attract or draw our Affections to admire or love them or on the contrary to despise and have no regard for those that are represented to us as vicious or deformed either in Body or Mind Lovers many times breaking off upon little differences and Cavils sometimes upon Jealousie of Rivals or the like return like a low Ebbing of the Sea with a greater Fluctuation of Passion and the Reason we give is because Love is in this Case to be compared to flame that is encreased the more the stronger Impression the gathering blasts of Wind make upon it with united force by whose feeble defect it before seemed for a time to expire or to the same purport Love augmenteth by some disfavour that one Lover receiveth from another so as they are for some time unassociated and retired but after they desire a Reunion of their Affections it is reinforced with greater Ardour and a Passion more irresistible as fearing again to hazard what they were so near losing through Inadvertency Peevishness or Ill-humour Love again is found to augment where Rivals are in the Case and though but cool before grows hot and is inflamed and the Reason we give you for this is because that Jealousie blows up and kindles that affection which before lay as it were securely sleeping as it were in its Embers without expecting any Disturbance or Molestation or dreaming of any Prevention which now it is forced to rouse and stand upon its guard to hinder by Interposition Love sometimes is attended with extream bashfulness in either Sex and takes away the power of Free-speaking so that though we are willing we cannot at least without Haesitation or abrupt Stammering utter our Mind when in all other Matters we are Volatile open and free And this is because and amorous Appetite is not necessary in matters of free Conversation as the others are and open Practice thereof is abashed by being frequently subjected to Censure Love that is modest fancies it ought to be very Private and more than all this the Mind being preoccupied in its retirement upon a matter of so great moment cannot so suddenly dilate or communicate it self to the faculties or through timerousness of speaking amiss and so consequently giving offence is not so ready to frame apt-words into Expressions that it fancies sufficiently pleasing Love has strange habits various Effects upon the Bodies of Men and Women sometimes casting a pale Shroud over them at other times a rosy Blush and again sometimes they seem to be in a dead Calm and at other times in a very quick Motion sometimes hot and sometimes cold To this we answer they are pale and wan when the parties are in fear or despair of the Success their Love had hopes of or aimed at because such Passions constrain the Blood to retire to the Interiour parts to give succour to the afflicted Heart by reason whereof the Extremities of the Bodies are left destitute of sufficient heat to maintain a lively Colour but when on the otherhand is an Expectation of what is so earnestly coveted and desired then the Blood flowing into the Exteriour Parts gives a Vermillion Blush and the Heart being disencombered of grosser Matter attracts the more rarified Spirits which enliven and give it quicker Motion of which by its dispensing Operation the whole Fabrick participates in a greater Measure Love in Men and Women has been variously censured and disputes have arisen over which of them it has the chiefest ascendant Virgil and other Poets have accused the fair Sex of extream Levity and Inconstancy nevertheless it seems evident to us that Reason and Experience declare the contrary viz. Reason in as much as they are colder than Men and the Nature of Cold is to include or shut up when heat which abounds more in Men disunites and dissolves and by Experience it is generally perceived that they are more Firm and Constant in Love and Men less faithful and permanent being oftner deceived and disappointed than they deceive or fail in their Love and Affections from this we proceed to a very nice Query yet seeing it falls in our way we must answer it as well as we can and that is Why Women bear a more ardent Affection to those that have first enjoyed them which is many times seen than to any other though upon second Marriage c. Our Opinion in this Case is Because the Female receives her Perfection in Copulation with the Male as a matter by Union with the Form which inclines their Love more strongly to those who were Instrumental in giving them a beginning of Perfection Or because those who have depucillated them hold the fairest and richest Gage of their Love which is their Virginity Love we frequently find is more powerful in Mothers towards their children than in the Fathers and the Reason to be given for it is that they cost them more Dear in carrying them in their Womb and bringing them forth and not only so but that they contributed towards them in a larger degree by so long nourishing them with their Blood in the dark Cell of Nature and produced them in the World with the Peril and Hazard of their Lives when on the contrary the Fathers have only the Pleasure in begetting them and after that little or no other concernment relating to them till they are grown to strength and in a manner able to shift in the World unless the
of inordinate Desires which must be abstained from you must in this Case be very temperate if you intend to have your understanding strengthned and now we come to the evil Effects of a wanton Fancy we will not however here draw the Curtains of Honour to expose those amazing Tragedies it has occasioned Histories abound with the mournful Calamities it has ushered in to the ruin of many whose Fames it has Eclipsed and whose flourishing Lives it has untimely caused to set in Blood but rather proceed to give some Directions for its prevention or Cure The best and Soveraignest Antidote is for the fair Sex to fortisie their weakness with the strength of Resolution they must not be too liberal in bestowing their Favours not too Familiar in publick Conversation especially when entred into a marriage State they them must make a Contract with their Eyes not to wander abroad lest like Flies they are catched in the infectious Snares that will hinder their innocent Retreat they must beware how they enter into Dialogues and Love Negotiations treating though in a kind of Railery or Banter too freely for the blind Boy as they term him has a Thousands traps laid for such a pretend to stand at Defiance with his Power by too much depending upon their own strength and being stragled into the Road where he lays them it is a wonder nay a Miracle if they escape them all they may fancy he has no Eyes and so think to make Pastime with him as the Philistins did with Samson but ahas they may for all that too late find themselves overwhelmed past Recovery Pray Ladies mark how a Fly plays about the sensless Flame fanning with her Wings in sport as if she intended to extinguish its Brigthness by the percussion of the Air she forces upon it when all on a sudden her jesting is spoiled for coming to near it singes her feeble Fans and for want of their support down she drops and lies helplesly grovling on the Table despoiled of her best Helps and Ornaments and disabled for ever to relieve her self to which purpose we thus find it vesified So long the foolish Fly plays with the Flame Till her light Wings are signed in the same You need therefore be very 〈◊〉 and vigilant and like a General encampimg in an Enemies Country keep your Out-Centries upon the watch to take and give the first Alarm for the Prevention of danger and ruin your Judgments your Reason your Prudence joyned with your utmost Caution are all little enough in some Cases to avoid the Baits and Nets that are laid for you by the Students in Loves Mistery to take a entrap Female Credulity They can tip their Tongues with Rhetorical Protestattions on purpose to gain more easily a good Liking Credit and Belief with those they intend to allure and wheedle into the danger of Loves Pit-falls The Purchase of an unlawful Pleasure makes them many times set their Souls at Stake to gain it with Vows and Protestations never intended to be kept but breathed like common Air dressed in the softest Tones and Accents of languishing Lovers into the credulous Ears of the fair one they whose Honour they design to betray whose Virginity they intend to Sacrifice to their Lusts and whose good Name despoil'd of it's Beauty and Lustre spotted and sullied with Infamy and Disgrace they are proud to bear in Triumph as a Trophie of an inglorious Victory Ladies be not altogether without some Suspicion where there may be no occasion for it as those are who suspect the watch-word to be betray'd by Deserters and therefore may as well be in the Mouths of Enemies as Friends but however in such Cases you must conceal it to the utmost for avoiding offence where in the end their may be no Reason for it Be sure if your Fancy be apt to Rove and straggle abroad to Check and call it back er'e it goes too far and is past the reach of your Command however think not that by what has been said we go about to tye you up to a severe Strictness to lay heavy Chains upon your Wills and Affections to bind under too hard Restraints No we only pretend to give such Cautions as are necessary for the preventing Dangers and Inconveniencies rash and over-hasty Engagements are to late Repentances too much slighting where notwithstanding many false Attacks there may be a sincere tender of Love and cordial Affection if you have any liking or encline to Marriage looks too much like scorn and disdain and may by some be interpreted an unbecoming and ill-tim'd Pride from whence a growing Discouragement may arise to a Gygantick Stature that may over-shadow the prospect of your Fortune There is a great difference between a Wise and an Extravagant Love the one ever deliberates before it fixes or so much such as soberly likes the other likes and resolves before it deliberates the one sees with the discerning Eyes of Reason the other with the Moon-blind ones of Passion There is a modest Coynels that can no ways give offence but rather attracts Love as the Needle touched by the Loadstone is by the Magnetick Vertue is retains compelle'd to attend on the North and gains Applause and Esteem rather than Distaste and laying a Foundation for offence indifferent Courtesies may be shewed Affections may be opened like Scenes drawn to give a Prospect of pleasant Objects which painted by a curious hand seem though near yet at a vast distance but may be closed again if Intruders attemp too narrowly to pry into what you would have them conclude is remoter than indeed it is Seneca gave Advice to his Friends to order and carry the Actions of their Lives in such even Scale that none should justly find fault with them set therefore always before your Eyes the Examples of those that have gained Esteem and Reputation in the prudent Management of like Concerns and Copy out what they have left for your Instructions troden paths of that kind are the best and safest to travel in to prevent the losing your way or if there you should happen to die it is more excusable because you have Precedents to produce in your Justification that have been allowed and approved of by the Virtuous and Wise of divers Ages for Modesty Chastity and all manner of Virtues yet have been Affable Humble Courteous and Condescenders to lawful Love Moreover it is a course kind of Quality That throws a Woman lower when she covets to rise higher in opinion degrading her from the Rank of those that are more refined some indeed lift up their Voices like a Trumpet because they resolve to be heard or weary out those that mind not to give them Audience and some again with their Drum rather make a noise as if they were beating up for Voluntiers and are very much out of Countenance if none come in to them Pardon us Ladies if we yet find out another sort since what we undertake is intended for your
Good that having such Examples before you you may avoid falling into the like Folly and Error and those are such as have no farther design than the Vanity of Conquest striving by all the little Arts they can study to out-do and overcome others in Wit Gaiety and Honour and if they do it not in the opinions of others they will be sure to do it in their own and thereupon grow not a little proud of their Parts Beaviour ought to be exempted from these if you would have it approved for these are the dangerous Experiments and being generally built upon a Sandy Foundation totter and all when they are blown on by the least puff of Sense and Reason Love indeed when generous is to be accounted a Passion but it is not safe for Ladies o play with it no more than with Fire but where it comes clad in Virtue and you resolve to entertain and cherish in a Matrimonial way some are so hardy to suffer themselves for their Diversion to be made Love to in jest when at last the sly Insinuate starts into a Passion on a sudden and in spite of all resistance changes into a troublesome Earnest not be put off or avoided by too late Repentance and for this Reason you must keep all appearances of it at a distance and not vainly fancy You can be too strong for it and beat it out again when in the disguise of a fawning Friendship it has been admitted and treacherously surprized unawares the Fort of your Breast in suffering this you act the part of an Enemy by conspiring against your self and opening an Inlet to your Ruin for the Spark who is at first only admitted as a Tfsropie of your Victory the humble Captive of your fair Eyes finding his drooping Spirits raised a little by the easie Doom you intend him will soon take Courage and Invade you in your strongest hold till he become the Victor and you the vanquish'd The first Resolutions of stopping at good Opinion and Esteem usually by degrees grow feebler and less unable to resist the Charms of Courtship when cunningly and pressingly apply'd For many Ladies whilst a Man is commending their Beauty Dress and Parts fancy by the aid of the Self-flatterer they carry about them that he speaks so much Reason and come so near their own Sense and Opinion that he ought to be listened to and they have much adoe to believe him in the wrong when he is making Love in down right Earnest contrary to his Engagement and Protestations when he was first admitted to the Freedom of Conversation his Musical note though as dangerous as the Sirenes is charming in their Ears and every soft Accent strikes the Strings of their Souls already tuned in Concord and at last they are whistled like Birds into the Net Conquest indeed is so tempting and desirable in some Women who are naturally Ambitious that they are apt to mistake Mens Submissions and not discern that their fair appearances are made up with a lesser Ingredient of Respect than of Art though indeed there is less danger in some Men who say extream fine things and are always buzzing and fluttering about Ladies Apartments than in those that lay their Design covert and close with little Noise but with more Intriegue for the first sort are many times so vain to be as well satisfied in the Pleasure they take to throw away their Complements on you as they would be with your kindnest and most obliging Answers but where this Ostentation fails which indeed is never used by the other sort you ought to look about you their smooth Surface has a depth to overwhelm you if playing too near the Brim the ground unexpectedly slips away and plunges you into it you must then be always watchful and upon your Guard for a profound Respect has more danger in it than Anger or Raillery by its jostling the most exalted understanding out of place for till Second thoughts come in to its Assistance and restore it it insensibly steals upon us and overturns our Defences and takes us Prisoners when we think we are most secure when Anger and Raillery gives us warning and passes over in Noise Love or the Passion of the mind enclining to it is very strange and unaccountable in many Respects it is of such Power in its Operation that it has often taken the Diadems from Kings and Queens and made them stoop to those of obscure Birth and destitute of Fortune working such wonders as is scarce credible to any but those who feel its Power it takes the Sword out of the Conquering hand and makes him a Captive to his Slave and has such Variety of Snares to in tangle the most wary and prudent that few have at one time or other escaped them it is an Author says like the Small-Pox that in Youth or riper years very few escape As for this Passion it sprouts into divers Branches of the Fruit of which all are desirous some indeed pretend to Arm themselves against the Charms of the fair Sex but whilst they are giving Advice to their wounded Friend are frequently wounded themselves Love so intangled Eurialus Count of Augusta that at the first sight falling in Love with a fair Virgin at Sienna named Lucretia she at the same Instant had the like Passion for him and they entirely united their modest Affections but before the Marriage was Consummated the Emperor Sigismund in whose Service he was hastily marched to Rome so that he was forced to leave the Lady behind him which struck such a Melancholly to her Heart and possessed her with an Impaâ—itience of his Absence that she died for Excess of Love of which unhappy Disaster he had no sooner Notice but all his Friends had much ado to perswade him from laying violent hands upon himself and though by their Tears and Intreaties he was compell'd to Live yet a Cloud of Melancholy always surrounded him so that he was never seen to be Merry or Laugh afterwards Love so enchanted the Daughter of Charlemain the Emperor that she fell passionately in Love with her Fathers Secretary and admitted him to give her private Visits in her Chamber though she knew by the Law it was Death if discovered when one Night it so unfortunately hapned that a great Snow Fell and Eginardus fearing that the Prints of his Footsteps from the Princess Stair-Caise-door might betray him she undertook for the preventing it to carry him on her back to his Apartment which Frolick the Emperor being up late espy'd by Moon-light and the next day in Council sent for his Daughter and demanded of his Nobles what should be done to the Man who made a Mule of their Emperor's Daughter to carry him through the Snow upon her Back at a very unseasonable time of Night To which they unanimously answered He deserved Death This made the two Lovers tremble and change Colour finding they were discovered but the Emperor being given to understand the
Sincerity of their Affections said Well Eginardus hadst thou loved my Daughters Honour thou oughtest to have come to her Father who is the proper Disposer of her Liberty you have justly deserved to dye but I give thee two Lives take thy fair Portress in Marriage fear God and love one another As for the Joy they conceived at this unexpected Declaration we leave to Lovers in such a a like Condition to Judge of And now since Holy Writ tells us what Love is I shall give you one more singular Example and so proceed to the rest of the Branches of this excellent Passion that so much enobles the minds of Men and Women In the Seventh Persecution of the Christians when Rivers of precious Blood were shed in all the Roman Empire for the Gospel-truth one Theodora a beautiful and chaste Virgin was taken and the barbarons Judge perceiving she preferred her Chastity before her life Condemned her to the Stews with an Order she should be ravished by as many as pleased upon News of which a great many lewd Fellows came Crowding to wait the appointed time when one 〈◊〉 a young Man who bore her an extraordinary Love for her Piety though he suspected the Attempt would be his Death nevertheless resolved to free her from that Shame and therefore pressing in in Soldiers habit before the rest he prevailed with her to change Cloaths with him and so make her Escape but he staying in her stead was doomed to die The Virgin hearing this resolved to save him if possible by surrendring her self but so cruel was the Tyrant that this stupendious Miracle of Love and Friendship prevailed not for he doom'd them both to Death which they suffered joyfully and ascended to the Quite of eternal Harmony Tho' the fair Sex be counted the weaker yet in this glorious Passion they prove the strongest superseding the Fidelity of of their Nature by the strength of an incredible Affection so that being born up with that they have often performed as worthy things as could â—e expected from the Courage and Constancy of mankind even the most generous of them They have despised Death in all the Variety of his terrible Shapes and forced the strong opposing Bars of Difficulties and Dangers to make way to the Centre of invicible Love and in which they seemed proud to let it appear more strong in the greatest Extremities of their Husbands of which a few Examples will not be amss Love in Aviz the Wife of Cicinna Poectus was exceeding for having knowledge that her Husband was condemned to die yet Liberty given him to chuse was Death he pleased she went to him and exhorted him to contemn the fear of Death and die Couragiously and then giving a kind Farewel she with a Knife hid in her Garments stabbed her self as resolving not to out-live her Husbands fall and then whilst strength of Life remained reaching him the Knife she said The would I have made 〈◊〉 Smarts not but that which thou art about to give thy self is Iâ—tolerable to me and so they both died Embracing each other with all the tender Expressions of a constant Affection At the time the Emperor Conrade the Third besieged the Duke Ouâ—tsus of Bavaria in the City of Wensberg in Germany the Women perceiving the Town at the point of being taken Petitioned the Emperor that they might depart with each of them so much as they could carry on their Backs which being granted and every one expecting they would come forth with their rich Apparel Vessels and of Gold and Silver and the like they on the contrary neglecting them brought every one her Husband on her Back at which so extraordinary Love and Tenderness in these Virtuous women the Emperor was so moved that he could not refrain from Tears and thereupon not only forgave them all though before he had doomed them to Destruction but received the Duke into Favour and highly praised the Women And we find divers others in Story that have equalled if not exceeded these we have mentioned Portia the Daughter of Cato and Wife to Brutus hearing of her Husbands overthrow and Death in the Philippi Field she for the great Love we bare him determined to die and though her Friends apprehensive of her Design kept all manner of mischievous Instruments from her she founds means to Cram burning Coals down her Throat and so expired others have leaped into their Husbands flaming Funeral Piles and so expired Eumines burying the dead that had fail'n in the Battle of Jabbins against Antigonus amongst others there was found the Body of Ceteas the Captain of those Troops that had come out of India This Man had two Wives who accompanied him in the Wars the one of which he had newly married and another which he had married a few years before but both of them bore an intire love to him for whereas the Laws of India require that one Wife shall be burnt with her dead Husband both proffer'd themselves to Death and strove with that Ambition as if it was some glorious Prize they sought after Before such Captains as were appointed their Judges the younger pleaded that the other was with Child and that therefore she could not have benefit of that Law Tht Elder pleaded that whereas she was before the other it was also fit that she should be before her in Honour since it was customary in other things that the Elder should have place The Judges when they understood by Midwives that the elder was with child passed Judgment that the younger should be burnt which done she that had lost the cause departed rending her Diadem and tearing her Hair as if some grievous Calamity had befallen her The other all Joy at her Victory went to the Funeral Fire magnificently dressed up by her Friends led along by her Kindred as if to her Nuptials they all the way singing Hymns in her Praises When he drew near the Fire taking of her Ornaments she delivered them to her Friends and Servants as tokens of Remembrance they were a multitude of Rings with variety of precious Stones Chains and Stars of God c. this done she was by her Brother placed upon the 〈◊〉 Matter by the side of her Husband and after the Army had thrice compassed the Funeral Pile fire was put to it and she without a word of Complaint finished her life in the Flames Again some Wives have lived with their vanâ—â—â—shed or bansshed Husbands 〈◊〉 Woods Rocks Cave c choosing to undergo all manner of Hardship and Misery rather than be seperated from them Julius Sabinus who had caused the Galls to Rebell against Vespatian flying his wrath accompanied with a Servant or two to a Tomb or Burying-place of the dead there dismissed one of them to spread the news abroad that he was slain in the Field or had afterward poisoned himself this coming to the Ears of Epoâ—â—â—â— his wife she wept and would by no means be comforted resolving to die this made
the Servant so far pity her that after she had fasted three days he told her of his Lords Safety after he had acquainted him with the Misery she was in it was agreed she should come to him and there consorted with him for the space of Nine years bringing forth Children in that Solitary place no Intreaty of her Husbands prevailing with her to forsake him At last they were discovered and brought before the Emperor where Eponina producing her Children said Behold O Caesar such as I have brought forth and bred up in a Monument that thou mightest have more Suppliants for our Lives but this great Act of Love and Constancy could not move cruel Vespatian for he caused them both to be put to Death she dying joyfully with her Husband Hota was the Wife of Rabi Benxamut a valiant Captain and of great Reputation amongst the Alarbes she had been bravely rescued out of the hands of the Portugals who were carrying her away Prisoner by the exceeding Courage and Vavour of Benxamut her Husband She shewed her thankfulness to him by the ready performance of all the Offices of Love and Duty Some time after Benxamut was slain in a Conflict and Hota perfomed her Husbands Funeral Obsequies with infinite Lamentation laid his Body in a stately â—omb and then for nine days together she would neither eat nor drink whereof she died and was buried as she had ordained in her last Will by the side of her beloved Husband He first deceas'd she for a few days try'd To live without him lik'd it not and dy'd King Edward the First while Prince warr'd in the Holy Land where he rescued the great City of Acon from being surrendred to the Souldan after which one Anzazim a desperate Saracen who had often been employ'd to him from the General being one time upon pretence of some secret Message admitted alone into his Chamber he with an empoyson'd Knife gave him three Wounds in the Body two in the Arm and one near the Arm-pit which were thought to be mortal and had perhaps been so if out of unspeakable Love the Lady Eleanor his Wife had not suck'd out the Poyson of his Wounds with her Mouth and thereby effected a Cure which otherwise had been incurable Thus it is no wonder that love should do wonders seeing it is it self a Wonder Love of Parents to their Chilren is a natural Affection which we bear towards them that proceed from us as being part of our selves and indeed almost all other Creatures have a strong Impression of this kind of Love to their young though in their proper Nature never so fierce and cruel to any thing besides according to the Poet Seeing her self Rob'd of her tender Brood Lies down lamenting in her Seythian Den And Licks the Prints where her lost Whelps had lain But this Affection with Reason has greater Power in the Souls of humane Parents thò indeed it's Impression is deeper in some than in others so that sometimes it extends even to a fault where it is placed on such Children whose stubborn Natures turn such tender Indulgence to evil purposes yet we see when it so happen as it do's too freequently the Parents fondness decreases not Love towards his Sons and Daughters had so settered the Affection of Charles the Great that he could seldom endure them out of his fight and when he went any long Journey he took them with him and being one time demanded why he married not his Daughters and suffered his Sons to travel with a Sigh replyed He was not able to bear their Absence Selucius King of Syria being told that his Son Antiochus Sickness proceeded from that extraordinary Passion he bare to his beautiful Queen Stratonice though the Father loved her entirely yet fearing his witholding her might occasion the loss of his Son he freely resigned her to him Aegtius by a mistake thinking Theseus his Son to be dead threw himself from the Rock where he stood to watch his return and there perished Love in Women on this account has always exceeded that of the Men who to save their Children have rushed through Flames and on the points of Swords regardless of their Lives as the Poet expresses it 〈◊〉 Lyoness when with Milk her Dugs do ake Seeking her lost Whelps hid within some Brake Noâ— the sharp Viper doth more Anger threaten Whom some unwary Heel hath crush'd and beaten Than woman when she sees her off springs wrong She breaks the Bars of the opposing throng Through Swords through Flame she rushes there 's no Ill So grievous but she Acts it with her Will Love to her Infant so inspired the Daughter of Sponderebeus that Mahomet the second having caused his Vizier-Bassa to murther it as being one of the Sons of his Father she never left crying in the Sultans Ears till he had delivered the Bassa bound to her and then she cut him up alive and cast his Heart and Liver to the Dogs Love of Children to their Parents is required by the Law of God and Naure and it is their indispensable Duty to Love honour and obey yet Love it self contains all these for what we love we will consequently labour to please to the utmost since it is to the great Credit and Advantage of Children entailing a Blessing on them here and giving them in a great measure an Assurance of an eternal Blessedness hereafter For wherever we find Piety and Reverence that is due to Parents there is a kind of Earnest given of a prosperous and worthy Person for the Child having this way entituled himself to the Promise of God whatsoever happens to others he shall find Happiness and Comfort in it It is certainly a very great and grievous Sin to be unmindful of those who next to God are the Authors of our Being and have taken care of us when we were not able to help our selves Love in this Case appeared extraordinary in Antipas and Amphinomus who when Mount Aetna sent out Rivers of flaming Sulphur and by the Eruption the Earth trembled under them every one minding to hurry away their Goods and flying in confusion these pious Brothers mindful of their aged Parents more than all earthly Riches took them on their Backs and carried them through Torrents of Fire to places of Safety leaving their Goods to be destroyed saying What more precious Treasure can we secure than those who begot us and this Acts of Piety by divers Antiquities is said to be attended with a Miracle for the burning stream separated and made way for their safe Passage whilst other places were scorched up Love and Duty appeared excellent in the Daughther of a noble Roman Lady who being condemned by the Praetor her Execution was delayed by the Jaylor to starve her in Prison that the People who were offended with the Sentence might not see her publick Execution her Daughter all this while had leave to Visit her but was narrowly searched that she should bring no
Margaret d' Valois Sister to his Predecessor Mary d' Guise Daughter to Claude the first Duke of Lorrain she was Married to Lewis Duke of Longueville and afterward to James the first King of Scotland Mary Queen of England Daughter to Henry the Eighth Marred to Philip of Spain she was a great Persecutor of the Protestants and caused many of them to perish in the Flames by Tortures Imprisonment c. She died Childless of a burning Fever or as it was then called the Sweating Sickness November 17th 1558. and was succeeded by Elizabeth Second Daughter to Henry the 8th who abolished Popery and restored Protestantism Mary Queen of Scots Daughter to James the fifth promised in Marriage to Edward the Sixth of England but the Scotch Nobility after the Death of Henry the Eighth breaking their word and sending her privately to France she was Married to the Dauphin who soon after dying and she returning to Scotland she Married Henry Stuart Lord Darnley and Duke of Rothsay by whom she had King James the Sixth but he being murthered viz. blown up by a Train of Powder laid under his House great troubles arose which forced her to fly for England where she was unhappily put to Death being beheaded at Fotheringay Castle upon suggested Fears and Jealousies Mathide Daughter to Bonijacius Marquess of Tuscany she succeeding her Father incited thereto by the Pope warred upon Henry the Fourth Emperor and so devoted she was to the Roman See that she bestowed all her Hereditary Lands upon it she was a Woman of great Courage and died at the Age of 76. Anno. 1115. Maud she was Daughter to Henry the First of England who Married her to Henry the Fourth Emperor of Germany but he dying and leaving no Issue by her she returned again to England and afterward Married Geoffery Plantagenet Earl of Anjou by whom she had a Son who after long Wars and contending for the Crown of England succeeded King Stephen by the Stile of Henry the Second Mavia Queen of the Saracens she Conquered or spoiled Palestius and Arabia in the time of the Emperor Valens but being converted to the Christian Religion she made a Peace with him and Assisted him with a powerful Army against the Goths that had broken into Italy and other parts of the Empire Maximilia she was Disciple to Montanus the Herenick and kept him Company in an obscene manner she at lenght joyn'd to her Priâ—cilla who made it their business to seduce and draw others into the Error using their Beauties as a Snare for the men and by their Riches and soft deluding Tongues they inticed the weaker Sex but at last she and Montanus falling out killed each other Meditriva a Pagan Goddess whom the Ancients concluded to take care of Physick and it's Operation in the Bodies of Men and Women and at her Festivals they mixed Old and new Wine which they drank moderately by way of Cordial or Physick Medusa one of the Gorgons with whom Neptune fell in Love till Minerva turned her hair into Snakes and her Head being cut off by Perseus Minerva placed it in her shield and whatever living Creature looked on it was turned into a Stone Magera one of the Furies Daughter of the Night and Acheron she instilled Madness into the minds of People Melania Wife to Pinienus Son to Severus a noble Man of Rome the Destruction of that City being revealed to her two years before Alaric laid it waste she remov'd with her Family to Carthage and was there Instructed by St. Augustin then lived a Monastick Life after she had perswaded many to turn Christians Melenia a Roman Lady Daughter to Mercelinus she burying her Husband when she was very young in sorrow forsook all worldly Pleasures and went a Pilgrimage to Jerusalem carrying one of her Children with her she confronted the Arrians and undeceived many of their Errors when building a Monastery at Jerusalem she dwelt Twenty five years in it and died in that City Melissa she was Daughter to Melissus King of Creet said to Nurse Jupiter and bring him up with Goats Milk Melpomene one of the Nine Muses Mellona a Goddess who had the care over Bees that they should not fly away in their swarming time Merrades Bacchinalians or Women that attended on Baschuses's Drunken-Feasts or Revels who did much mischief in their Wine Mene a Goddess worshipped by the Roman Women for the better ordering their Bodies in their monthly Purgations Meplictis the Goddess of Pools and muddy Lakes Merope one of the Seven Pleiades Daughter to Atlas and Pleione said to be married to Sysiphus Messalina Wife to the Emperor Claudius who not content to keep Gallants in the Court to satisfie her Lust if such a thing could be done but in her Husbands Absence she publickly married C. Silius a handsome Roman Knight for which the Emperor caused her to be beheaded Metra she was Daughter to Ercysichthon a Lord of Thessaly who to save her Fathers Life who was ready to Famish prostituted her self for Food to sustain his Life Minerva styled the Goddess of Arts and Wisdom said to be conceived of the Brain of Jove delivered thence by Vulcan who cleaving his Skull this Goddess sprung out in bright Armour she is often taken for Pallas who in some Cases is styled Minerva Miroselde a poor Weavers Daughter of whom King Charibert was so Enamoured that upon her refusing to comply to be his Concubine he married her and after her Death he married her Sister for which he was Excommunicated by St. Germain Mirrah Daughter to Cyniâ—as King of the Cipriots she fell so desperately in Love with her Father that making him drink Wine she lay with him but the matter being discovered by her being with Child she fled into Arabia and brought forth Adodonis but she dying of that Travel Venus turned her into a Mirrh-Tree and put Adonis to Nurse ro Nimph Herclea when being grown up and proving very Comely Venus fell in Love with him and often enjoyed him in the Idalian Groves but at last contrary to her perswasions undertaking to hunt a wild Boar he was slain by the furious Beast and greatly lamented of the Goddess who turned him into an Enemy Molza Tarquinia a Lady of Modena very Learned and Skilful in the Languages she much haunted the tops of Parnassus and bathed often in the River Helicon to them the invention of Songs and Sciences are attributed they are called viz. Clio Vrania Calliope Vterpt Erato Thalia Melpomene Terphiscare and Polylymnia they are held by some to be the Daughters of Coelum and the Earth Mirriam or Mary Sister to Moses she was smitten with Leprosie because she and Aaron murmured against him and shut him out of the Camp but being a Prophetess all the People stayed till her days of cleansing were fulfilled and she again received into the Congregation Aarons Punishment was remitted upon Moses praying for him Malhatun the fair Wife of Othoman the first Founder of the Turkish
Veneries and Pleasures attending her and is by him preferred before a Myriad of the rarest Beauties nay before all the Goddesses he has read of or are told in Fables when a man or woman is so taken it shows the Symptoms of Love in an extraordinary manner and denotes a kind of witchcraft in Love A Gordian knot that is altogether difficult if not impossible to untie and requires the Sword of Alexander to cut it in sunder That is a man must do violence to himself in breaking such a slavish Chain take himself away as it were whether he will or no from the Temptation and be weaned by absence 'till with the Eyes of his Reason he is capable of discerning his Mistake and Folly and then there is hopes of a cure for his Frenzy but till then his Recovery is despaired of Melancholly Lovers of all sorts are thus entangled like unthinking Indians they barter Gold and Diamonds for Beads and painted Glass If I did says Lucreâ—ia but let my Glove fall I had one of my Suiters nay two or three ready to take it up and as a Favour kiss it then with a low Congy deliver it into my hand and if I walked another was ready to sustain me a third provided Pears Plumbs Apricocks Cherries and the rarest of Fruits to accommodate and proud was he from whose hand I accepted them nor is the other Sex less dotingly overseen for come to me says a fair Lady in Aristâ—â—etus Come quickly Sweet-heart for all other men are meer Clowns Block-heads and Satyrs in my Eyes to thy lovely self thy Gestures Looks and Actions are incomparable beyond all others Venus never so admired her Adonis 〈◊〉 pleased with Hipolytus Ariaâ—ne with Theseus or Hero with Leandeâ— as she was taken and Enamoured with her Mopsus tho' Characters of deformity were Engraven on him by the hand of nature and vice had slamp'd Imperfection on his mind O Call me Sister Call me Servant chuse Or rather thy dear Love 〈◊〉 thine to use What shall we say when all these things are seriously weighed and Considered but that the best name we can give these sorts of Love is a noble madness though some will have it that amongst the many absurd and irksom Symptoms Phantastick Fits Passions and Inconveniencies incident to persons thus infascinated there are some Beams of pure Light penetrating the Fogs and Mists and shining bright some graceful Qualities in these Lovers which this Affection causeth at certain times for as it sometimes makes wise Men Fools so again by dear bought Experience it opens the eyes of Fools and renders them Wise it makes the Sordid become Generous Cowards Couragious the Covetous Liberal and Magnificent the Clown Civil the Cruel Gentle the Prophane Religious Slovens Neat the Lazy Active observant and the like Marriage it's Joys and real Comforts c. Marriage or Matrimony derives it's Honour and Antiquity from Paradice where God himself joyned the first and most Lovely pair that ever entered into that Comfortable State and has enjoyned it as a great Happiness to Man to distinguish him the more nobly from irrational Creatures though it is not nor has been so exactly observed as the happy Conveniences of it require In the first Ages of the world People were rude and boisterous having corrupted their ways and in a great manner thrown off this â—oly State living promiscuously Therefore some of great Antiquity will have it that Câ—crops King of Athens some hundreds of years after the Flood reformed Mens manners in Europe by perswasions and wholsome Laws shewing them the Inconveniences of brutal Lust and the Praise and Advantages accruing by living Chaste and Virtuous Lives It is indeed the happy sweet of Life where the Married Couple met upon such Terms as the State was first designed for To be a help and comfort to each other to be tender kind of goal Natur'd the Man striving to do all for the Womans good and she Labouring as much as in her liâ—s to requite his Care and Industry never to give cause of Anger or Disturbance but to stifle or bridle those Passiâ—ns that would make it uneasie and disturb it's Quiet There is not only your own Proneness â—o hinder the true Felicity that arises from his State but there are Satans Instruments malicious People who take a Pleasure in mischief and labour to disturb and hinder so sweet a Harmony as a Constant and unshaken Love makes in the Souls of those who take care to keep it pure For although in several parts of the World Marriage is highly prized yet they have such Fantastick ways in the Celebration and Continuance that they make it appear ridiculous The Persians Partbians and most of the Eastern Nations having by the Customs of their Countries liberty to marry as many Wives as they can maintain and live in common among them and in some Countries the Bramins or Heathen Priests always have the Brides Maiden-head or the Profit of it by assigning her over to any one that will give Money for the first Nights Enjoyment It was a Law in Scotland that the Landlords should have that advantage over their Tenants Wives and it held a long time till Malcolm the Third abolished it among the Romans Marâ—rage was kept Inviolable and as a most Honourable Estate till such time as they got the knack of Divorcing which now none use more often Amongst the Indians of the East it was a Custom many Years that all the Brothers should have but one Wife in common and therefore when he that went unto her set his staffe at the Door which any of the other seeing retired till it was removed The Assyrians and Babilonians were either very Proud that they would not sue to the Female Sex for their Favours or else Awkard or Lazy in the Art of Courtship for we find they generally especially those of the more inferior Rank bought their Wives some of their Parents privately others in the publick Market and indeed Ladies we must own that obtaining them at such a rate they held an absolute Tyranny over and abridged them of those Liberties and Priviledges which by Prerogative in Nature and Merit is justly due to your Sex but through the happy influence of your more Auspicious Stars you live in a Climate more temperate and not subject to such misfortunes but sit Commanding on the Throne of your Beauties compelling the stubbornest of Mankind to pay you Homage Marriage was formerly attended with other Ceremonies than at present even in England for upon the Wedding-day there was carried before the Bride who was led by two young Persons as a Bason of Gold or Silver whilst on her Head she wore a Garland of Corn-Eats signifying Riches and Plenty and Wheat was scattered upon her by other Attendants in token of Fruitfulness and upon the Bridal Night before she entered the Streets a Censer with Fire and Incense was put in one hand and Water in the other as Emblems of Piety Virtue
pain and loss The Jews have a pretty Observation upon the Hebrew Name of Woman the first and last Letters whereof make up the Name of Jah God which if they be taken from the middle Letters leave all in Confusion for they signifie Fire so if God encloses not Marriage before and after and be not in the midst of of it by the Band of religious fear and dread of breaking out it is nothing save a fiery Contentious and an implacable Condition But this Consent of both in the Lord is the most firm and blessed of all what a pleasant Glass it is for a Husband and a Wife to see each others Faces in yea even their Hearts and to be acquainted with each others Graces or Wants to be assured of each others Love and loyal Affection Then to look how they stand affected to the Band of their Union we mean Fellowship in Religion Faith Hope now let us Examine this Truth but only in one Prime and chief Act of Religion and that is Faith in the All-Sufficiency of Providence and that will teach us the rest what is the Marriage Estate some only a Stage of worldly Care to act her part single Persons never come effectually to understand what Care means but married People let them be never so wealthy and loving have peculiar Cares and Consideration of this in some Countries they were used to hang a Cloth in the Bride Chamber on the Wedding-day called a Care-Cloth that it might allay the Excess of Joy in the married People by minding them they must expect some Bitterness to be mingled with their Sweet and indeed it may always be Fancied to hang in every Bride-Chamber unless Faith take it down and fastens their Care upon his Providence that careth for them cutting off all superfluous Care of things in worldly Matters now this Grace belongs joyntly to both of them to prevent great Evils that else may follow in being over careful for the things of this Life and by a too eager pursuit of them perhaps by unlawful ways to heap up Riches they squander away that precicious time allowed them to barter for eternal Happiness till a Cloud of Age comes on and at it's Heels the Night of Death in which none can work out their Salvation and then the main end for which they were made is utterly lost and it had been better they never had been made But when the Burthen of their care by Faith and a firm Relyance on God is thrown upon him he will sustain them and make their Cares easie and seasonable to them Let the Lord be their Portion Rock and defence and what can distract them they will draw sweetly together in the Matrimonial Yoke committing to God the Care of their Bodies as well as their Souls remembring the wonderful Effects of his Providence how it feeds the young Ravens Cloaths the Lillies and satisfies the Lyons hungry Whepls when they cry for lack of Food and these Considerations are more strengthned in a joynt Consent to all Graces as Hope of Salvation a fit Preparation for Death Mercy and Compassion Love Fear Meekness and the rest all which in their kind under Faith serve to furnish the married Condition with Content and Welfare what can so assuredly bring in Blessings to the Bodies Souls Families Posterity and Attemp of each other as Joyntness of Religion when both are agreed and one builds up as faâ—t as the other when no sooner the one Enterprizes any lawful thing but the other joyns in a commending it to God for a Blessing and when they espy any Infirmity in each other it is reserved for matter of Humiliation till the next time no sooner they meet with a Mercy but they lay hold on it as an occasion of rendering Praise and Thanksgiving for it To the God of all Mercies and Comforts keeping the Altar ever burning with the fuel of Sacrifice what a sweet Derivation is this to both of Pardon and Blessing what a Warrant is it to them that either shall share in all Good when as they do equally need it so each seek it of God and when they voluntarily make him Privy though indeed nothing is hid from the Eyes of his Observation yet is most pleased when Man is willing he should see his inmost thoughts to their Doubts Fears Wants and Necessiâ—ies what can so well assure them of a happy Condition when Censuring Condemning and Quarrelling with each other is altogether laid aside or if any such matter should by a strong Temptation prevail over them suddenly it is turned into a mutual melting in Gods Bosom by the Griefs and Complaints they make against it when in Christ their Advocate they sanctifie all to themselves and are in a happy State when they walk close with God and cast their Care on him Marriage without a Pre-ingagement or Contract looks so odd that it appears more liker the Coupling of Irrational than Rational Creatures and it must be by a Miracle if a Marriage hurried and clapt up of a Sudden almost without the Consent of either Party but as it were acted in a Comedy only in Jest to please or amuse the Spectators ever proves happy or successful tho' Loves flames are violent in their full Blaze yet they must have time to kindle and by degrees rise to that heighth of Ardour for his Infant firâ—s scarce warm the Bosom and for want of diligent Tendance many times dy almost as soon as born wherefore our advice is there ought to be a settled Love before the Joining of hands or Cupid who loves to make Sport and Pastime with poor Mortals when he has as it were by surprize thrust their beads into the Noose will retire laughing and leave them tugging and strugling with dislikes and discontents when you are too fast to get loose Move then with Caution and deliberation first to consider the Fitness and Equality of the Person in Years Lineaments and Fortune and by degrees settle your Affection which if you can cordially do then be not over Scrupulous or Timerous as many have been and thereby lost great advantages to enter into a solemn Contract which is a binding and uniting your hearts in the sight of Heaven and since this word Contract has startled some and stumbled others and has been construed divers ways sometimes to advantage and sometimes to prejudice and indeed has made a great Noise in the world in Relation to Marriage where those who have no regard to solemn Protestations or are Light and Unconstant have had to do with it to gratifie their own Desires and Lusts and decoy and deceive and betray such as have credited their Oaths and Vows but to come nearer to ou purpose we mean to Explain and Expose it honestly and as in it self it bears that it may not stand up as a Scarecrow in the way of Matrimony where there are real and cordial Intentions sending towards it and in such Cases as it may be lawful not hindred
no more Octavia she was Daughter to Octavius and the Emperor Augustus's Sister she was first Married to Marcellus and then Mark Anthony she had divers Children that came to be great Men and was admired by the Romans for her Virtue and Prudence so that her Brother Dedicated a Temple and Porticoes to her in Rome as we find it Recorded by Dion Octavia Daughter to Claudius and Messalina was Wife to Nero the Emperor of Rome who without any apparent Cause Divorced her and having Poisoned her Brother Britanicus he caused her to be put to Death Oenoe a Beautiful Nymph that resorted Mount Ida where when Paris was Shepherd she fell in love with him but he coming afterwards to know that he was Son to King Priam of Troy slighted her for Hellen of Greece yet she continued her Love towards him and bewailed her self in the Mountain for being so Deserted but when Paris was slain by the Greeks and his dead Body sent to her to be buried thinking thereby to comfort her her love was so extream that as soon as she saw it she fell upon it and Died of Grief Orgiva or Orgina Wife of Charles the third King of France and Daughter to King Edward the first before the Conquest of the Normans a very learned and virtuous Lady Orbona a Goddess of the Ancients held to take care of Orphans and Children in Distress she was Worshiped by the Romans that they might not be afflicted in their Widowhood or in the loss of their Children her name is derived from the word Orbus denoting any one that has lost Father or Children c. Her Altar was near to that of the Lares in the City of Rome Ordeal an old Saxon way of trying of Women that were suspected to be unchast yet no proof against them they laid nine hot bars of Iron about a yard asunder and the party suspected being blindfolded was to pass over them the which if she did without touching any of them she was accounted Innocent but if otherways then guilty and Sentenced by the Laws which in those times were Death in case of Adultery Orithia Queen of the Amazons who was Queen after Marpesia and did wonders in â—eats of Arms in all Battles she fought especially against the Greeks who invaded her Territories to her succeeded Penthesila who with her Female Troop signalized her noble Bravery at the Siege of Troy Orithya Daughter Ezichtheus an Athenian King said to â—e Ravished by one of the Gods of the Wind and by him conceive Lethis and Calais Obedient Wives If their Husbands be pleasant they rejoyce in his pleasure If he suffer in any evertuâ—â— which he neither expected nor his actions deserved they bear a part in his Lachrymâ— Husbands to such Wives are made happy in their choice and have good cause never to wish a change Por they may consort with those they affected without fearing of being call'd to an Evening account If their days expence should chance to be too immoderate they need fear no fingers but their own to dive into their Pockets or to make privy search for more than can be found These need not fear to receive discipline for their laist nights error Or to wear their night-Caps after the oâ—â— fashion with both their Ears through them These can play the merry Mates with their Wives and never laugh till their hearts ake If they come home late tho sooner were better they are entertain'd with a chearful Welcome They find no Pouts in their Dish nor amongst all their necessary utensils one Chasing-dish Out of this precious Mine was surely that good Burgomasters Wife cut out who ever met her Husband at the Portel with a gentle word in her Mouth a sweet smile on her lip a merry look on her cherry cheeke a pair of slippers in one hand and in the other a rubber not at cuffs but a Towel to rub him after his Travel whereas the old beldam Tbestylis would have exchang'd that rubber with an halter if she might have had her will rather than be bound to such a Task And to such a one without all doubt was â—o matched who in a pensive plight all full of discontent published to the World from whence he desired a speedy dismission his hard Fortune in this Bridal Brâ—wl Married whereto to distast Bedded where all grief is plae't Clothed how with Womans shame Branded how with loss of Name How wretchlese is that Man that is disgrast With loss of Name shame grief and all distast Imprison'd h ow to womans Will Ingag'd to what is ill Restrain'd by whom by jealous fear Inthral'd to whom suspicions care How hapless is that wretch that must fulfil A false Suspicious jealous womans will Taxed for what for modest mirth Exposed how a Stale on Earth Surpriz'd with what with discontent Profess'd as how times penitent How can that forlorn Soul take joy on Earth Where Discontent and Penance is his Mirth Threatned how as he're was no man Fool'd by whom a foolish woman Slav'd to what to causeless pleen Sprite-affrighted when I dream How should th' Infernal Priâ—â—e more Furies summâ—n Than lodge in such a spleenful Spiteful Woman Cheered most when least at home Planted where â—'th Torrid Zone Chased how with oyle of tongue Hardned how by suffering wrong How wretched in his Fate who is become Contented most when he is least at home Vrged most when she is near Vsher'd how with fruitless fear Shielded when when I do flye Cur'd with what with hope to dye How cureless doth that cure to sense appear Whose Hope is Death whose Life is fruitless fear Old mans notions of Love I would not says the Old Men be to run through the miseries of life again for a great sum for when I come toward Man the Women will have me as sure as a Gun for to catch Woodcocks and if ever I come to set eye upon a Lass that understands Dress and Raillerly I 'm gone if there were no more Lads in Christendom but for my part I am as sick as a Dog of Powdering Curling and Playing the lady Bird I would not for all the World be in the Shoomakers Stocks and Choak my self 〈◊〉 again in a straight Dublet only to have the Ladies say Look what a delicate shape and foot that Gentleman has and I would take as little pleasure to spend six hours of the four and twenty in picking Gray Hairs out of my Head or Beard or turning white into black to slâ—â—d half ravisht in the Contemplation of my own shadow â—o Dress fine and to go to Church only to see handsome Ladies to correct the midnight air with Ardent Sighs and Ejaculations and to keep company with Owls and Bats like a bird of evil Omen to walk the round of a Mistresses Lodgings and play at bo-peep at the corner of every street to Adore her Imperfections or as the Song says for her ugliness and for her want of Coin to make bracelets for her locks
Paradice 〈◊〉 forge Hall conterfeit 〈◊〉 play Tantalus seign 〈◊〉 with a thousand other 〈◊〉 And if they be minded 〈◊〉 Exalt that which they love then what is her Hair 〈◊〉 Golden Locks her Brows 〈◊〉 her Eyes 〈◊〉 〈◊〉 Looks shining her Mouth 〈◊〉 her Teeth Pearls of Orient her 〈◊〉 Balm Amber and Musk her throat of Snow her Neck of Mole the Apples see things that she hath on her Breast Bails or Apples of Allablaster And generally all the rest of the body is to other 〈…〉 treasures of 〈◊〉 and of a nature 〈…〉 had reserved to please or agree in all perfection to the thing that they love Here you may see how this cruel Melody of Love tormenteth those that are attainted with this mortal poyson and notwithstanding there are so many People Nations and Provinces so charged with these furious Assaults that is there were an Army made of all he lovers that are in the World there is no Emperour nor monarch but would be afraid to see such a number of fools in a company And nevertheless this pestilent Evil by custom hath so prevailed on humane kind that there can no remedy he found although that many medicines Greeks and Arabians have employed all their Wit and Policy for to 〈◊〉 this passion Sameratiâ—s 〈◊〉 and Ovid have written many great Volumes of the remedy of Love by the which they shew the remedies for others but they can find no remedy for themselves for that all three dy'd pursu'd and destroy'd not for the harms that they did at Rome but for the Loves that they 〈◊〉 at 〈◊〉 But this 〈◊〉 〈◊〉 which I have read 〈◊〉 destroys that things are come to such 〈◊〉 〈◊〉 when this foolish 〈◊〉 doth take hold of us it rendreth us british and unsensible as it hath been manifestly and evidently shewed and seen in a young man being of the highest 〈◊〉 in Athens and well known of all the Citizens of the City the which having many times beheld a fair statue of marble very excellently wrought which was in a publick place of Athens he was so stricken with the love of it that he would never be out of the sight of it and always remained by it embracing and kissing it as if it had been a living soul. And when that he was out of her sight he went and lamented so piritully that it would have moved the most 〈◊〉 to pity and in the end this passion got so much power on him and was brought to such extremity that he desired the Senators to sell it him at what pride they would to the end that he might have it to bear about with him the which thing they would not grant for that it was a publick work and that their power and authority extended not so far Wherefore the young man caused to be made a rich Crown of Gold with other sumptuous ornaments and went to the 〈◊〉 let the Crown on her head could 〈◊〉 her with 〈…〉 hold it and call upon it and worship it with such obstination and percinacity that the people were ashamed of his foolish and and ridiculous love so that they forbad him to approach or resort to the Image any more Then the youngling seeing himself to be deprived and kept back from that which was more deer to him than his life being oppressed with grief for sorrow killed himself For the vertue of this passion is so great that after it hath entered and taken full root in the heart of men it walketh uncurable by the most livelyest and sensible parts of the body and being in full possession of us she causeth an infinite number of tears and sighs to be pour'd out so wholly that oftentimes it taketh away our life The which the great Philosopher Apolonas Thianeus confirmed to the King of Babylon who most earnestly pray'd him to shew him the most grievous and cruellest torment that he might invent by all the secrets of Philosophy for to punish or chastise a young Gentleman whom he had found a bed with one of his Damosels which he favoured The greatest torment saith the Philosopher that I can shew thee and iuvent for to punish him is for to save his life thou shalt see by little and little the burning heat of love to get so much on him as it hath already begun that the torment that he shall endure will be so great that he shall not imagine nor find remedy therefore and he shall find himself so stirred and provoked with divers cogitations and thoughts that he shall burn aud consume in this flame as the Butterfly doth in a Candle in such sort that his life shalll be no more life but a very death more crueller than if he passed through the hands of all the Tyrants and Tormenters of the world Here is in sum the cause why I let my pen ruu at large on this passion of Love which is the whole decay of the most part of Youth in our Age For have they never so little set their Foot or Minds on the pleasures of this World they prepare themselves to Love Then Youth Liberty and Riches are greatest provoken in this World and in those wicked Occupations they lead without fruit the best part of their life Parents when Good their Character Good Parents begin their care for their children not at their birth but conception giving them to God to be if not as Hannah did his Chaplains at least his Servants and this care they continue not only for a time till their children are grown up and provided for but as well as they may even to the day of their death They shew them in their own practice what to follow and imitate and in others what to shun and avoid For though the Words of the Wise be as Nails fastened by the Masters of Assemblies yet certainly good Examples are as the Hammar to drive them in and clench them to a lasting continuance in the mind Those Parents that correct their children for Faults themselves are guilty on in their sight or hearing can have hale hopes to reclaim them and indeed deserve correction more than their children Good Parents decline to wellcome and embrace the first Essays of sin in their children as knowing it very dangerous and destructive to them For as Weeds and Trash Eldar buds Nettles Clivors and the like are accounted Herbs in the Spring and much pleasing though afterward rejected so they see that many over fond Parents are pleased with the Early Evils and Licentious Wantonness of their children in their Infant tattle and restrain it not though God is displeased and oftended at it till they begin to see their Error when it is grown up rank even to a loathing and detesting in themselves with what before they were satisfi'd and contended they therefore instruct their children Early in the ways of Piety and by Example and Advice lead them in the way they should go that although they are Young they will not forget it when they are
High Way where the Bâ—ide and Bridegroom are to pass and Poles are provided with which the Young men run a Tilt on Horseback and he that breaks most Poles and shews most aâ—â—vity wins the Garland But 〈◊〉 in his Survey of London p. 76. says That in Ann. 1253. the Youthful Citizens for an Exercise of their activity set â—orth a Game to run at the â—â—sin and whosoever did best should have a Peacock for â— prise c. Queries of Sundry Kinds relating to the Fair Sex Questions are easily ask'd but not so soon resolv'd especially to purpose and satisfaction Many rather employ their inventions in raising and starting of Questions than their judgments in determining them The one however makes Learning fruitful of Disputes the other of Works Asking of Questions proceeds commonly from some pre notion of that which the party demands which occasion'd that Opinion of Plato to think that all Knowledge was but only Remembrance It is a great parâ— of Learning not to teach only what to assert or affirm but prudently to ask Those that are very forward in asking do often use the same liberty in telling like Vessels that want bottoms they receive most because vent most In cunning mâ—n they are dangerous for Questions in them are like beggars Gifts a Gift with an Hook in it only to draw some thing back again by way of answer to find out your abilities Sudden Questions do often procure the truest Relation of matters which on consideration they do begin to colour They must in weighty matters especially be very warily raised for as delight in humane Learning is inferiour to that which is divine so Faults committed in Divine Knowledge are more dangerous than those in humane But laying this aside we now come to the matter intended which is to answer divers Questions of sundry natures Queries have been put why the External parts of the bodys of those that are in Love are more subject to have their sudden changes of cold and heat than others To which we answer That the passions of the mind in such are more stirring and agirated than in such as are not at all or at least less concerned and when any Grief or Discontent is conceived the natural heat passes away with the blood into the Internal parts of the body which gives the cold a greater opportunity to possess the Vacancies it lest in iâ—s Retreat So that the outward parts become cold and for the same Cause paleness takes place and a cloud of sadness hangs upon the countenance But on the contrary when hopes of success inspir'd by smiles and a prospect of attaining our desires restore joy and alacrity then a Spring Tide of blood flows again into every part brings along with it the retreated heat and both of them produce colour and warmth and for this cause Love is frequently painted sometimes pale and wan sad and dejected and other times sprightly Gay and blushing And Poets seign Love to be a Firebrand and the Reason they give for it is because that the minds of Lovers are sometimes in suspence sometimes incumbered with hopes and fears the one making them soar towards the Object of their desire and being too ardently scorched with a violent passion in approaching too near the flame the wax of their Icarian Wings melted by some Repulse send them fluttering down again and startles them with â—read and amazement when they see from whence they are fallen Loves Qâ—iâ—er signifies a Loven heart fill'd with arrows which are the Glances of the Fair Ones Eyes whom he admire which like wounding Weapons or Instruments of death stick there till her condescending Goodness vouchsafes â—â— draw them thence and the assurance of Love stays the bleeding and heals the wound We might largely comment on these matters but the Question proposed being resolved we proceed to others Query Whâ— women are sâ—â— and fairer than men It is because they are of a colder and moister Constitution which gives whiteness â—â— softness when a greater degree of heat in men render their bodies firmer moâ—â— brawny and of larger 〈◊〉 implying strength and thoâ—â— Excrements which cause hâ— on the Faces Breasts c. men are in women evacuaâ—â— in their Menses the whiâ— ceasing by age we may â— serve many Old Women hâ— hair upon their Chins â—â— some have Beards of a lâ— Growth Heat is likewise â— occasion of it But above â— woman was design'd to be the delight of the Eyes of man and therefore was more curiously furnished with all the â—â— allurements of beauty set â—ot with a pomp of winning Graces and attracting charms Query Why are not women bald iâ— at least so soon or often as men It is because of the great quantity of moisture by reason of their coldness the cold binding the pores and moisture giving nutriment to the hair Qâ—ery Why are women desirous to go neat and exceed men in the care of their attire To this we answer That woman being one of the delicatest peices of the Creation and modesty compelling her to hide a great part of her beauties she nevertheless desiring that every thing should answer what is visible calls in Art to her assistance and Knowing she was made to be beloved and highly prized by men she will not omit any thing that may give them cause to turn their affections from the Center whereto it ought to tend Besides the esteems it as a comely Decency to have nothing about her but what may demonstrate her careful in the management and conduct of all her Undertakings whilst man who is taken up with the hurry of worldly affairs is less thinking or less at leisure in matters to him of so little moment Many other Reasons might be urg'd but these as to our part may sâ—ffice whilst we leave the rest to the imagination of the Reader Query Why is womans wit upon a sudden a sâ—act or turn pregnant and exceeding mens but in weightier matters upon mature deliberation not so solid or substantial The Reason we give is because being incumbered with less Cares the Womans Understanding is free less puzzl'd and disorder'd and consequently more ratified at that time and capable of recollecting its powers to form suddain conceptions which by length of Time delate and losing succinctness become less solid if not multiplied into confused notions that cannot again be recollected to solidity because the passions of the mind by one contingency or other throw in those obstructions that foil the Reason and render it uncapable of making a second Judgment so true or suitable as the former to the purpose if suddainly laid hold on nor is it allowed that Woman is endowed with such discerning Faculties as man when he enters into the deep retirement of serious Cogitations There are divers Philosophical Reasons given for it but by reason they vary we omit them Quere why do women Love men best who had their first affestions We answer as to the first part of this Quere
betwixt themselves vowing lasting Virginity Sisters Love to a Brother Ituphens being to suffer Death by Order 〈◊〉 Darius his Wife cast her 〈◊〉 groveling before the 〈◊〉 〈◊〉 with such pitiful 〈◊〉 〈◊〉 ions and Clamours that they came even to the Ears of Darius and much penetrated him being uttered with such 〈◊〉 〈◊〉 and moving Accenâ—◠〈◊〉 ble to mollifie the Flint 〈◊〉 〈◊〉 marble Imprest there sore with her pitious lamentations the Kings sent unto 〈◊〉 That her Tears and 〈◊〉 had so far prevailed with 〈◊〉 that from the condemned Society they had ransomed 〈◊〉 and one only to continue 〈◊〉 memory of their Name Family chuse among 〈◊〉 all whose life she most 〈◊〉 ed and whole safety 〈◊〉 greatest affection desired furhter than this to grant 〈◊〉 his sentence was 〈◊〉 None that heard this small yet unexpected Favour from the King but presently imagined she would either redeem her husband or at least one of her sons two of them being all she had then groaning under the burthen of that heavy sentence But after some small meditation beyond the Expectation of all men she demanded the life of her brother The King somewhat amazed at her choice sent for her and demanded the Reason Why she had preferred â—he life of a brother before the safety of such a Noble husband or such hopeful children To whom hr answer'd Behold O King I am yet but â—words and in my 〈◊〉 of years and I may live to 〈◊〉 another husband and so 〈◊〉 frequently by him more children but my father and mother are hath aged and 〈◊〉 in 〈◊〉 and should I lose a brother 〈◊〉 for evermore be deprived of that sacred Name Sentiments of the 〈◊〉 concerning women I 〈◊〉 the 〈◊〉 of the 〈◊〉 Wives who in conâ—â—â— of Death scorn to surâ—â— their Husband's Funeral 〈◊〉 but with chaste Zeal and 〈◊〉 Courage throw â—â—â—selves into the Flames as they were then going to the 〈◊〉 Bed Certainly they 〈◊〉 aright who reckon Day of our Death the Day 〈◊〉 Nativity since we are Born to Possession of mortal Life For this 〈◊〉 I honour the Memory of Ludâ—vicus Cartesius the Padâ—â— Lawyer who in his Last Will and Testament ordered that no sad Funâ—eal Rites should be observ'd for him but that His Corbs should be attended with Musick and Joy to the Grave and as if it were the Day oâ—â—poufals he commanded that Twelve Suits of Gay Apparel should be provided instead of â—â—â—ning for an equal number of Virgins who should usher his Body to the Church It will not I hope be an unpardonable Transiation if I statrt back from the melancholy Horrours of Death to the innocent Comforts of Humane Life and from the Immortal Nuptials of thâ—s Italian pass to the Mortal Emblem the Rites of Matrimony the Happiness of Female Society and our Obligations to Women 'T is an uncourtly Vertue which admits of no Proselytes but Men devoted to Coelibacy and he is a Reproach to his Parents who thuns the Entertainments of Hymen the blissful Amours of the Fair Sex without which he himself had not gain'd so much as the Post of a Cypher in the Numeration of Mankind though he now makes a Figure too much in Natures Arithmetick since he wou'd put a stop to the Rule of Multiplication He is worse than Nâ—â—ma Pompilius who appointed but a set number of Virgins and those were free to Marry after they had guarded the Sacred Fires the Torm of four years Whereas if his morose Example were follow'd all Women should turn Vestals against their wills and be consecrated to a peevish Virginity during their Lives I wonder at the unnatural Phancy of such as could wish we might procreate like Trees as if they were Ashm'd of the Act without which they had never been capable of such an extravagant Thought Certainly he that Created us and has riveted the Love of Women in the very Center of our Natures never gave us those passionate Desires to be our incureable Torment but only as Spurs to our Wit and Vertue that by the Dexâ—erity of the one and he Intergrity of the other we might merit and Gain the Darling Object which should consummate our Earthly Happiness I do not patronize the smoke of those Dunghil-Passions who only court the Possession of an Heiress and fall in Love with her money This is to make a Market 〈◊〉 and prostitute the Noblest Affection of our Souls to the fordid Ends of Avarice Neither do I commend the softer Aims of those who are wedded only to the Charming Lineaments of a Beautiful Face a clear Skin or a well shap'd Body 〈◊〉 only the Vertue Discretion and good Humour of a Woman could ever captivate me I hate the Cynical Flout of those who can afford Women no better Title than Necessary Evils and the lewd Poetical License of Him who made this Anagram Vxor Orcus idem That Ontour whisper'd the Doctrine of Devils who said Were it not for the Company of Women Angels would come down and dwell among us I rather think were it not for such ill natur'd Fellows as he Women themselves would proâ—â—â—â— Angels 'T is an ugratefull Return thus to abuse 〈◊〉 Gentle Sex who are the 〈◊〉 in which all the Race of 〈◊〉 are cast As if they deserv'd no better Treatment at 〈◊〉 Hands than we usually 〈◊〉 to saffron Bags and 〈◊〉 Bottles which are throâ— into a Corner when te 〈◊〉 and Spice are taken 〈◊〉 them The Pagan Poet 〈◊〉 little better than a Murdereâ— who allow'd but two 〈◊〉 Hours to a Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnam in Thalams alteram Tumulo For my Part I should steem the World but a 〈◊〉 were it not for the Society the Fair Sex and the 〈◊〉 Polished Part of 〈◊〉 wou'd appear but Hermiâ—â— masquerade or a kind of 〈◊〉 lized Satyrs so imperfect unaccomplish'd is our 〈◊〉 without the Reunion of 〈◊〉 lost Rib that Substantial Integral Part of our selves Those who are thus disjoynted from Women seem to inherit Adam's Dreams out of which nothing can awake them but the embraces of their own living Image the Fair Traduct of the first Mepamorphosis in the World the Bone converted into Flesh. They are always in Slumbers and Trances ever separated from themselves in a wild pursuit of an intolerable Loss nor can any thing fix their Valuable Dâ—â—â—res but the powerful magnetism of some Charming Daughter of Eve These are the Centers of all our Desires and Wishes the true Pandoras that alone can satisfie our longing Appetites and fill us with Gifts and Blessings in them we live before we breath and when we have 〈◊〉 the Vital Air 't is but to dy an amorous Death that we may live more pleasantly in them again They are the Guardians of our Infancy the Life and Soul of our Youth the companions of our Riper Years and the Cherishers of our Old Age. From the Cradle to the â—omb we are wrapt in a Circle of obligations to them for
their Love and good Offices And he is a monster in Nature who returns them not the Caresses of an Innocent Affection the Spotless 〈◊〉 of Vertue and Gratitude Live is the Soul of the World the Vital Prop of the Elements to the Cement of Humane Society the strongest Fence of Nature Earth would be a Hell without it neither can there be any Heaven where this is absent Yet I am no Advocate for those general Lovers who not content to let this active Passion run within the lawful Channel of chast marriage swell it up with irregular Tides and wanton Flouds of Lust till it wash away the Banks of 〈◊〉 and morality find out new Passages and Rivulers encroaching on other mens Possessions or at least dilating on the general waste of the weaker Sex who ought to be as Gardens enclos'd ortholy Ground not to be prophan'd by the Access of every bold Instruder I approve not the Incestuous mixtures of the Chinese where the Brother marries the Sister or next a-kin Nor the sensual Latitude of the Mahometans who allow every man four Wives and as many Concubinesas he can maintain But above all I detest the wild and brutal Liberty of that Philosopher who in his Idea of Humane Happiness conceiv'd a promiscuous Copulation ad Libitum to be a necessary Ingredient of our bliss On the Other side my Regards to that sex are not circumscrib'd within such narrow Limits as to exclude any from our Conversation and Friendship that by any warrantable Title can lav a Just Claim to it I wou'd have out Commerce with Females as General as is their Number that deserve it whose Knowledge and Vertue will be a sufficient security from criminal Familiarities and from the scandals of the World There are among that sex as among men Good and bad Vertuous and Vicious and a Prudent man will so level his Choice as not to stain his Reputation or hazard his Integrity 'T is no small Point of Discretion I own to regulate our Friendship with Women and to walk evenly on the borders and very Ridge of a Passion whose next step is a Precipâ—ce of Flames not kindled from the Altar of Vertue However 't is not impostible to conserve Innocency on the Frontiers of Vice There is no Difference of sex among Souls and a 〈◊〉 line Spirit may inhabit Womans Body It is disingâ—naous to rob Vertue of the advantages it receives from Beauty which makes it appear like Diamonds enchac'd in Gold and gives it a greater Lustre Reason it self will appear more Eloquent in the mouth of a fair maid than in that of the most Florid Oratour And there are no Figures in all the 〈◊〉 of Rhâ—thorick so moving and forcible as the peculiar Graces of that sex I am of Opinion that Men can boast of no Endowments of the Mind which Women possess not in as great if not a greater Eminency There have been Muses as well as Amazons and no Age or Nation but has produced some Females Renowned for their Wisdom or Vertue Which makes me conclude that the Conversation of Women is no less useful than pleasant and that the Dangers which attend their Friendships and Commerce are recompensed by vast Advantages But whatever may be adduced against the Friendships we contract with Women there is not in all the Magazine of Detraction any Weapon of Proof against the mutual Intimacies of our own Sex the generous Endearments of Souls truely Masculine and Vertuous united by Sympathies and Magnets whose Root is in Heaven a No Panegy ricks can reach the Worth of these Divine Engagements since they admit not of any Mediocrity but derive their Value onely from their Excess I have been always flow and cautoius in contracting Amities lest 〈◊〉 should run the Risque of his mistake who while he thought he had an Angel by the Hand held the Devil by the Foot But where I have once pitch'd my Affection I love without Reserve or Rule I never entertain without suspicioâ—â— the warm Professions of Love which some Men are apt 〈◊〉 make at first sight Such Mushroom-Friendships have no deep Root and therefore most commonly wither 〈◊〉 soon as they are form'd Yet I deny not but that there are some secret marks and Signatures which Souls ordain'd for Love and Friendship can read in each other at a Glance by which that Noble Passion is excited that afterwards displays it self in more apparent Characters This is the suent Language of Platonick Love wherein the Eye supplies the Office of the Tongue 't is the Rhetorick of Amorous Spirits wherein they make their Court without a Word There are some lasting Friendships which owe their Birth to such an Interview but their Growth and Fastness proceeds from other Circumstances being cherish'd by frequent Conversation repeated good Offices and an inviolate Fidelity which are the only proper and substantial Aliment of Love 'T is impossible to fix a durable Friendship where-ever we place a Transient Inclination because of the insuperable Necessities which divide particular Men from each Others Commerce or Knowledge after they have began to Love In the Oâ—b of this Life Men are like the Plâ—nets which now and then cast friendly Aspects on each other en Passant But following the Motions of the Greater Sphere of Providence they are again seperated their Influences dissolv'd and new Amours commenc'd But I would have my Friendship resemble the Fixed Stars and Constellations who in the Eternal Revolution never part Company or Interest I have ever look'd on those men to be but one step differnc'd from Beasts whose Love is confined onely to their own Families or Kindred Such a narrow affection deserves not to be rank'd in the Praedicament of Humanity My Love is communicative it makes a large Progress and extends it self to strangers it takes in Men of different Humours and Complexions Customs and Languages it refuses none that have the Face of Men but with wide open'd Arms embraces all that bear the stamp of Humane Nature And I have this peculiar in my Temper that I find not the least Reluctancy in loving and â—oing Good to my Enemies That which costs others so much Labour and Toil â—o perswade themselves to is to me as familiar and easie as to laugh at a ridiculous Object and I esteem it not so properly a Vertue in my self as a Gift of Nature the Effect of my Constitution Sculiery-Maids in 〈…〉 There 〈…〉 Rooms that you must keep sweet and clean as the Kitchen Pantry Wash-house c. That you wash and scowre all the Plates and Dishes which are used in the Kitchen also Kettles Pots Pans Chamber-pots with all other Iron Brass and Pewâ—er materials that belong to the Chambers or Kitchen And lastly you must wash your own Linnen Thus Ladies I have endeavoured to shew your Servants their duties in their respective places Six Nights Rambles of a Young Gentleman through the City for the detection of lewd women as I find them inserted in the Athenian
sound-Advice and that Temperance and sobriety are wont to be the proper parent of sound Judgments And Indeed all other virtues are obscured by the want of this as both the body and the mind are wonderfully Improved by it which is the reason why so many great persons have made Choice of it for their Achâ—tes or best Friend Semiramis Tomb. Semiramis the great Assyrian Queen caused a plate of Brass to be fixed on her Tomb which was of a very stately Architecture and to be Inscribed on it that whatsoever King should come into that Land and want treasure should open her Tomb and should there be supply'd with plenty divers refused it as having a veneration for her But coming Darius to the possession of those Countries he found himself straightned by the vast Exhausting of his treasure in the wars caused it to be opened and found only a stone in to with this Inscription If thou hadst not been a wicked man and transported with an Insaâ—iable thirst after treasure thou wouldst not thus have violated the sepulchre of the dead This reproach confounded him with shame and thereupon going away he ordered the Tomb to be closed again Sevil is an ancient town in Spaiâ—e rear to vâ—â—â—ch stood an old chapple little â—requented and in it a cloister that was walled up and for along time there was a proverb that if any one should open that place they should see the figures of those that should soon after conquer the Country This Rumour had been spread about a long time e're any body either minded or durst attempt iâ— but at last by order of authority it was opened and in it they found the Images of Moors carved in stone rough and unpolished and Indeed this proved true for the Moors a while after overrun almost all Spain and held a great part till Ferdinand and Isabel King and Queen of Castile and Aragon drove them out of Granada Singing c. Singing is a very powerful Enâ—icâ—ment in Love The Tone of some Voices is so taking and the Accent so sweet that they ravish the Senses What can the poor souls do that hear the charming Voices of these Syrens but plunge over Head and Ears in the Ocean of desire ever to be ravish'd with their Melody and if the Tone c. be so powerful as to be able to captivate a young man it must have a greater advantage when Art and Eloquence are joyn'd to it Jovius highly commends the Italian Women for the sweetness of their singing above other Nations and among them the Florentine Ladies Some prefer the Roman and Venetian Courtâ—zins to these alledging they have such sweet Voices and Elegancy of speech that they â—are capable of insnaring a man and make him forget himself whilst their harmony infacinates his senseâ— Oâ—id in his recommending singing as a great advantage to the Fair Sex says The Syren are Sea Monsters whose sweâ—t Notes Draw to their Tunes the wandering ships and boats And if their Ears with wax they do not stop They 'r charm'd to leap off from the hatches top Singing's a fair Endowment a sweet thing A praiseful gift then women learn to sing Hard favour'd Girls by songs have won sâ—ch graces That their sweet tongues have mended much their faces Singing was always held to add â—â—â—â—ure to she â—â—râ—y and raise up Ad 〈◊〉 〈◊〉 Petronius affirms that a Lady of his time sang so sweetly that she charmed the Air and outdid the Syrens what can be more winningly graceful than a Lady tuning her sweet voice to her Virginals Lute or Viol and on the other side a mans voice well tuned is no â— eâ—s pleasing and taking with the Ladies upon this very account having raised themselves to great â—ortunes by Marriage Parthenis was so taken at the first interview with the singing of a young Gentlewoman that being Impatient of delay running to her sister she thus complains Sister Harpedona O what shâ—ll I do I â—â— undone hark hâ—w sweetly be sâ—â—â—â— I 'll speaâ— a bold word he is tâ—â— pâ—operest man that ever I â—aâ—â— my Life O how sweetly he sinâ—s I dye for his sâ—â—â— O that bâ— would Loâ—e me Aâ—aiâ— Luciâ—â— speaking of a womâ—ns singiâ—â— says he thou wouâ—dest â—â—â—gâ—t thy father and mother and forsake all thy relatioâ—s and friends to follow her â—â— is hâ—ld that Paris was Eâ—â—moured of Helen as mâ—ch for her sweet voice as for her beauty he likewise commeâ—â— Daphne upon the like score How sweet a fâ—ce â—ath Daphne but her vâ—ice Excells that sâ—eetness 〈◊〉 has gain'd my Châ—ice Singing though it is higâ—â—â— esteemed and has a meâ—â—â— praise due to it yet Ladys â—â— inâ—â—eat you to consider thaâ— is not that that renders a man Accomplished nor can yeild you all the happiness that is requisit to give you a Lasting tranquility seeing in this Agâ— it is Managed to Sinister ends every gay â—op makes it his business to be as good a proficient in it as he can not out oâ— any regard to its peculiar ends buâ— that he may have the greater Advantage to ensâ—â—re your sex as knowing iâ— not by Experience yet by Information it is very tâ—king with thâ—m we could name a â—idler though no proficient in Musical Airs gained a forâ—une of two thousâ—nd pounds by procuring and humming over soâ—e Love ditties that declared his passion which himself was not otherways capâ—â—le of delivering in common sense Some that have had nothing in them but a sew Plâ—yers Ends and Complements have gone a great way in this manner though they were â—â—pable of no more harmony thâ—n Old Bâ—llâ—d Tunes afâ—ordâ—d them only set out with a Fashionaâ—le Gâ—râ— or Esteminatâ— Dress gaining thereby the report of fiâ—e sweet Gentlemen Your Sex Ladies let us telâ— you beggâ—ng pardon if we give Offence is casy to be won upon your Favourable Constructions and Good Naâ—â—re and cannot without much difficulty penitrâ—te the aâ—struse Intâ—ntions of thâ—â—e that â—akâ— it their buâ—â—ness to decoy you Love songs smutty'd o're are powerful Incitements to what we will not name Powerful as we have hâ—nted are the Temptations of this Kind and when â—nce they get the Ascendant over us are not eâ—sily suâ—â—ued and brought under We â—ee or have heard that the â—iâ—allest Grain of Poyson taken inwardly immediatâ—ly dilates the Venom into every part of the body and puts the whole Frame into disorder It was Aristotle's Opinion That young men â—nd women should not see Comoâ—dies leâ—t the Expressionâ— useâ— in them might corrupt their Vertueâ— and overâ—hrowing the Fences of modesty lâ—t in those wild desires that would ruin their Chastity But however we do not allow of hâ—s â—evâ—â—ty in such a prohibition For as Bees suck Honey as well out of unsâ—voury as sweet herbs and flowers so a discreet and stedfast mind may retain what is good and reject what tends to a diâ—ection Nothing more prevails with some to shun Vice than to see it in its proper deformity unarray'd of
till Gregory the Great convinced of them and her Husband dying she reigned joyntly with her Son till Anouldus deposed them Theodora Wife to the Emperor Justinian she curbed the growing pride of the Bishops of Rome and raised up Competitors to contend with them Theodora a Roman Lady who gaining by the favour of the Marquess of Tuscany the Government of the Castle â—â—olst Angelo became so powerful in Rome about the year 908 that she governed all making Popes at her pleasure of whom one was Pope John who had been her Gallant Theodora Augusta Daughter to Constantine the Younger she was when young put into a Monastery but afterwards advanced to a Throne â—eigning six years and Eight Months with great Modesty Justice and Integrity Theophania Wife to Romanus Emperor of constantinople who after her Husbands death poisoned Stephen her Eldest Son and Married Phocas and advanced him to the Empire but he undertaking to curb her unruliness she caused him to be Murthered and advanced one John Ziâ—isces who banished her and restored her younger Sons to their right Theressa a Lady born in Spain who professed her self a Carmelite and Established divers Monasteries for Nuns and Monks in Old-castle and other places Tutulian a Goddess invoked by the Antients for the safety and preservation of the Harvest from whom comes the word Tutular Thermuth the Daughter of Pharaoh King of Egipt who saved Moses when he was exposed in an Ark of Bull-rushes by the River and brought him up as her Son in her Fathers Court. Therys held to be Married to the Ocean Mother to Doris and Nereus and of this Marriage came the Nymphs of the Rivers Woods and Sea of which Thetis the youngest was the most beautiful insomuch that Jupiter purposed to Marry her but remembering the Oracle had pronounced that of her should be begotten a Son that should be more renowned than his Father he married her to Pelus who begat on her Achilles at this Wedding it was the golden Apple was thrown among them with the Inscription be it gives â—â— the fairest and Paris the Son of Priam King of Troy being made Judge gave it to Veâ—â—â— for which Juno and 〈◊〉 spight and 〈◊〉 〈◊〉 his Ruâ—â— Victori◠〈…〉 was 〈…〉 Valour and 〈◊〉 in governing â—â—â—rs Thiâ—be a Lady of Babylon in Love with Pyramus and he as much with her but being crossed by their Parents they agreed to steal out one Night and meet at Ninuâ—'s Tomb there further to consult their Loves but the â—â—â—â—ing thither first and espying a Lyon coming down from the Mountains to drink at 〈◊〉 Fountain fled and in 〈◊〉 dropt her Vail which the Lyon finding in his way 〈◊〉 with his bloody Jaws 〈◊〉 so departed Then Pyrâ—mus coming and finding it in that condition as also the print of the Lyons Feet by the light of the Moon concluded her devoured and after many Lamentations fell on his Sword which she no sooner coming and perceiving but with the yet reeking Sword she killed her self Timarate an Old Woman who amongst others was made use of Jupiter to pronounce his Oracles in the Dodonean Grove where People â—ancyed the Trees spoke and gave answer to such questions as were demanded Tullia Daughter of Serviâ—â—s Tullius the sixth King of the Romans she was Married to Tâ—rquâ—â— and pâ—â— him upon â—illing her Father that the Kingdom might rest in him and being about to meet her Husband caused her Father to be tumbled from his Horse and drove her Chariot over him Tullia Daughter of Cicero the Roman Orator a very Wise Learned and vituous Lady Tolon Beau characterised It is not a pleasant and very diverting Spectacle to see â—â—â—llow as soon as he is out of his Bed in a Morning run to the Looking Glass and pay 〈◊〉 Devotions to the worâ—â—â—â—â—◠〈◊〉 of himself To 〈◊〉 the 〈◊〉 with his own â—â—â—low and 〈◊〉 his Court 〈◊〉 〈◊〉 hundred and twenty 〈◊〉 to his pretty Pigâ—â—â— Is it not a 〈◊〉 Exercise to 〈◊〉 licking his Lips into 〈◊〉 painting his Cheeks into Cherries patching his â—â—â—-ginâ—s Carbuncles and â—uboes to see another striving to out-do Apâ—lles in counterfeiting the lovely Eyebrow A third to be two long Hâ—â—â— in careening his Hair or Pâ—ruke A fourth as tedioâ—s in adjusting his Crevat-string It is not very comical to 〈◊〉 the â—op strutting up 〈◊〉 down his Chamber surveying himself from Head to Foâ—â— â—â—st turning one Shoulder then t'other now lâ—oking foâ—â—right in the Glass then turning his Posteriors tiffâ—ing â—â—â— the Curls in his Wig 〈◊〉 and untving his Câ—evat 〈◊〉 ing himself into as 〈◊〉 〈◊〉 ares as he in the 〈◊〉 〈◊〉 and yet after 〈◊〉 his 〈◊〉 sâ—culation nor being 〈◊〉 till he has consulte◠〈◊〉 〈◊〉 Vale◠〈◊〉 no 〈◊〉 〈◊〉 you with all 〈◊〉 〈◊〉 〈◊〉 Dialogue that 〈◊〉 〈◊〉 〈◊〉 but after 〈◊〉 〈◊〉 Parrotted over 〈◊〉 〈◊〉 〈◊〉 Chedreux 〈◊〉 〈◊〉 〈◊〉 Picards 〈◊〉 〈◊〉 〈◊〉 and a deâ—◠〈◊〉 〈◊〉 〈◊〉 Rabble Pedieâ—â—◠〈◊〉 and after Monsier 〈◊〉 〈◊〉 compleatly 〈◊〉 his 〈◊〉 oâ— chevalis 〈◊〉 â—park 〈◊〉 forth of his Chamber 〈◊〉 a Peacock beseeching 〈◊〉 Winds to favour his deâ—â—â—te Friz and not but a lack or a Curl out of Joynt Then'tis very edifying to â—ind how the Coxcomb an 〈◊〉 for Admirers The goodâ—â—mr'd Animal fancies eveâ—â— Body's in Love with him 〈◊〉 casts an Eye on his Acâ—â—plish'd Phis'nomy and 〈◊〉 as he walks along the 〈◊〉 I should have said 〈◊〉 along for he scorns to 〈◊〉 the vulgar Mechanick Pace 〈◊〉 be no less taken with 〈◊〉 Scene when our Spark â—â—be is moving along like an 〈◊〉 of Wax or Piece of 〈◊〉 Clockwork deeply occupied in the Contemplation of this Woâ—derfâ—l 〈◊〉 is 〈…〉 for a 〈…〉 what â—uckâ—◠〈…〉 and scraping 〈◊〉 is bâ—â—ween can You 〈…〉 they were 〈…〉 one anoâ—â—â—â—span go their 〈◊〉 as to 〈◊〉 〈◊〉 oâ—â—â—◠〈…〉 over one Shoulder and then over to ther â—â—abbering each others Cheeks like a 〈◊〉 of 〈◊〉 〈◊〉 that take turns to lies one another where it 〈◊〉 you ' â—wear they were 〈…〉 and were 〈…〉 It needs 〈◊〉 be a sweet Exercise for a couple of Puppies to brush one anothers Chaps with their bristled Beards Especially when perfum'd with the odoriserous scent of Tobacco Pursue him to to the Coffee House where he generally takes his Mornings Draught and you 'd find him either the Cypher or the Single Ten of the Company Either he fits like Jack Adams and brings forth nothing but a few dull Stories the Tackers together of other Mens Words or if he ventures to let his empty Noddle taâ—â— wind all his Discourse is of Dresses Pimps and Whores or the like insignificant Stuff embroidered now then with Oaths and God-d mes which renders him the Scorn of all Civil Company Men of Sense Lampoon him to his Face and he takes it for a Panâ—gyrick And the very Coffee Boâ—s having once found out the Gallants soft place burlesque upon the Noble Squire while the Silly Creature takes all this for Respect Trace him from thence to
nor my Spirit would have permitted me to consider whom I had not thought a Prince but my own Error become dear to me and is still so however fatal it proves to my peace the very Name of Husband is so sacred to a Woman truly vertuous that it obliterates any shame or disgrace that accompanys it Therfore try to overcome your Illness my dear Prince Pardon the name Fortune said She lifting up her Hands and Eyes towards Heaven might have given it where she gave you me Rescue your self then if possible from the Arms of Death it may be I may find you a happiness more calm and glorious than what is afforded you in Portugal Xerin having said thus much kissed and embraced him very tenderly But his Spirits being wasted with Grief and hard Usage he was with the excess of this Female Generosity so moved that his Voice could not find an utterance to proclaim the praises due to good a Wife And being no longer able to suffer the Transports of so Transcendent a love as She expressed towards him He fainted away in those beauteous Arms that embraced him and sighed out his Soul whilst hers had much ado to stay behind Had She not left a hopeful Young Pledge of their Loves behind her in Affrica as being delivered of a son before She came to Portugal and now whether this was an Impostor or the true Sebastian since many have doubted we will not determine but only present this as a rare Example of Love and Constancy Xantippe Wife to Socrates the Philosopher a Woman of a violent turbulent disposition To live with whom he had need of the great patience wherewith he was endued And being asked by Alcibiades if he could bear her perpetual Clamour He said It was a kindness to him because it inured him to bear all the other Evils attending oâ— humane Life One Morning after She had given him a jumper Lecture getting from her he seating himself on a Sunny Bank under the Window and as he was reading Philosophy She not thinking She had her fill of scolding at him resolved to urge him yet further by swilling him from a Lost with a Piss-pot at which Indignity the good Man only said That he always after Thunder expected a Shower A rare Example of Patience for Husbands that have scolding Wives Xerin A Moorish Princess said to draw Don Sebastian King of Portugal from among the heaps of the slain when he and his Army fell at the Battel of Alcazer in Affrica and after having refreshed him and healed his Wounds marryed him of which Passages see more Xanthe of a Yellow Complexion Xenophila She that loves Strangers Xantippe Hieronymo writ a Book against Jovinian in which he copiously discourses of the praise of Virginity reckoning a Catalogue of divers famous and and renowned in that kind amongst sundry Nations He speaks of Socrates who having two curst Queans and both at once for the Law of Athens did allow duplicity of Wives could endure their Scoldings and Contumacy with such constancy and patience for having Zantippe and Mirho the daughters of Aristides the house was never without brawling One Euthidemus coming from the wrastling place and Socrates meeting him by chance compelled him to supper and being sat at board and in sad and serious discourse Zantippe spake many bitter and railing Words of disgrace and contumely against her Husband but he nothing moved therewith nor making her the least Answer She tipped up the Table and flung down all that was upon it But when Euthidemus being therewith much moved arose to be gone and instantly depart Why what harm is there quoth Socrates Did not the same thing chance at your House when I dined with you the last day when a cackling Hen cast down such things as were upon the Board yet we your guests notwithstanding left not your House unmannerly Another time in the Market She snatching his Cloak from his back the standers by persuaded him to beat her but he replied So whilst she and I be tugging together you may stand by laughing and cry O well done Zantippe O well done Socrates Another time She with her much loquacity had made him weary of the house therefore he sate him down upon the bench before the street-door but She at his patience being the more impatient and much more angry because She was not able to move in him the least Anger She mounts up in a Garret Window and from thence pours a full Piss-pot upon his head Such as came by extreamly moved as much in derision of his person as at the suddenness of the Action he took up a laughter as high and as loud as the best expresssing no more Anger than in these words Nay I thought verily in my mind and could â—ably judge by the weather that after so great a Thunder we must necessarily have Rain Y Youth Proâ—e to Desire and Passions How they ought to proceed therein and distinguish them aright Young people in the Spring tide of Blood Strength and Vigour have not always an absolute command over their Desires but are many times carryed away too violently with the stream of Love-Passion There is no Precept commands that Application over the mind as the power of Love it draws the Affections by a kind of sweetness whereas Rules do it by distortion sometimes it 's like Circes Wand sometimes like Mercuries Cadâ—eens sometimes it corrupts and at other times makes chaste Beauty commonly as it is either â—ounded or apprehended is the Object of that fancy which proves like a Gorgon which whilst men admire it dazles and blinds their Eyes of Understanding which causes the Lover to extol the Vertues of the party loved many times so far above truth Vertue it self indeed is fair which made one say That is if it could be seen in a proper shape it would appear so Angelical and divinely Beautiful that all would love and admire it Love indeed is the strongest of the Passions but often found in the weakest minds whose Breasts not sortified by the strength of Counsels Such amorous Conceits have the easier Access to Every Soul is imprinted with the Character of this Desire which being turned from the love of the Creatures to Piety it becomes Divinity It makes all things seem pleasant and therefore some have advis'd That we should not be without a strong Affection Glances and Gestures do often procure Affection whether it be by strengthening the immagination or not we do not undertake to determine It is most fervent when most opposed nor is it without a Mystery in nature The secret attracting of Affections between particulars without any knowledge or apprehension of their conditions for there are certain Vertues that want a Name which is the cause some can hardly give a reason of their Love It is prevalent sometimes in the wisest of either Sex which shews it has a proximity with good Youth is most subject to those Inclinations which shews That it is for the
those things that more immediately concern our selves but with great care and restraint in those that concern others Remember always that Zeal is something proceeding from Divine Love when true And that it therefore must contradict no Action of Love Love to God includes love to our Neighbour and therefore no pretence of Zeal for God's Glory must make us uncharitable to one another zeal in the insâ—ances of our own Duty and personal Deporâ—ment is more safe than in matters of Counsel and Actions besides our just Duty â—â—nding towards the perfection it mains is beholding to Zeal for helping it to move more swiftly but where Zeal is unwary it creates trouble and sometimes danger as in case it be spent in too forward Vows of Chastity and restraints of natural Innocent Liberties but let Zeal be as devout as it will as seraphical as it will in the direct Address and intercourse with God there is no danger in it do all the parts of your Duty as earnestly as if all the Salvation of Mankind the Confusion of the Devils and all you hope or desire did depend upon every one Action Let Zeal be seated in the will and Choice and regulated with prudence and a sober Understanding not in the Phancies and Affections for they will render it only full of Noise and Empty of profit when the other will take it deep and smooth material and devout that Zeal to be sure is safe and acceptable which directly encreases Charity Let your Zeal if it must be Expressed in Anger be always more severe against your self than against others which will distinguish it from Malice and Prejudice Zenobia Wife to 〈◊〉 miâ—tus the Iberian King her Husband being forced by Tâ—idates King of Armenia to fly his Country she accompanied him though great with Child thorough Woods and Desarts but finding her self unable to endure the Fattigue longer she entreated him to kill her that she might not fall into the Hands of the Enemy and be made a Captive which along while he deferred but seeing her Faint and Languish he run his Sword into her Body and thinking she had been Dead left her but being found by some Shepherds she was carryed to the City of Artaxates and there cured of her Wound and her Quality afterward being known Tiridatesse â—â—â—t for her and treated her very kindly praising her for the Love and Constancy she boâ—e towards her Husband and for her sake caused him to be fought out and restoreâ— to his Kingdom Zoe Daughter to Constantine the Younger she was given in the Marriage to Romanus the third Emperor but not capable of satisfying her Desires she got him privately strangled and Marryed Michael Paplilagon to whom for his Hâ—ndsomness and Proportion of body she took a Main Fancy to as working She see him in his Shop working at the Golâ—-Smiths Trade of which Prosession he was But he being weak in Mind though strong of Body committed the Affairs of the Empire to his Brother John who was more stirring and Active and he working upon his weak Temper at last perswaded him to turn Monk which he had no sooner done but the Lustful Empress to cool her Heat was Cloystered in a Monastery and John Proclaimed Emperour in the East FINIS Rules for the Beautiful The best use to be made of Beauty Beauty not to be beholding to Art Beauty blindeth Justice Beautieâ— description Body Lean how to make â—t Plump and Fat Bodies unequally thriving The Remedy The praise of Histories The forbidding of idle Books makes young People more curious to read them What is necessary in Bâ—haviour Câ—â—seâ— of Company Rules for Good Behaviour A Caution for writing of Letters Not to entertain any familiarity with Serving Men. Not too much to affect to be seen in publick Too much privacy in some cases dangerous The love of a Wife toward her Husband The duty oâ— Children 〈◊〉 their Parents Laws for a Reconcile the Man and the Wife Miseries and Thornes in marriage Beauty maketh a Woman suspected Deformitty hated and Riches Proud Gen. 1.27 Prov. 31.11 23. Gal. 3.28 Care to be taken as to Waking Sleeping Repose Exercise Care taken to prevent Passions perturbations in the Mind Enemys to Beauty Care to be had in Meats and Drinks in relation to Beauty Physical Aâ—â—â—plications 〈◊〉 preserve Beauty Care of the Body's good Digestion Twins the Sâ—mptoms False Conceptions hard to discover Alber. Maâ—â—de mulieâ— fort Revel 14. â—ob 31.1 Chastity it 's Excellence â—n Men and Woman Chasâ—â—◠〈◊〉 c. Chastâ—â—â— Rules 〈◊〉 be obsâ—â—â—ed 〈◊〉 by â—â—â—â—ried Peâ—â—sons 〈◊〉 Matriâ—â—nial Câ—â—stity Gallen Dr. Reynolds in her life relates that she and her Child were buryed together 1 Kings 22. Divorce a Copy as it was among the Jews Dâ—uryâ— among the Jews the manner of it Dunmows Bacon an Encouragement to happy Marriage Her Speech to her Army Eloquence improved by Reading of Books c. Ambr. Ev. 70. The like Mortification appear'd in that Virgin Eugenia during the Confiscate of Eleutherius Suct Faces disfigured with wrinkles how to smooth Faces Eyes other parts Attracting Love Face chap's how to make smooth Faces burnt 〈◊〉 Scalded â— Remedy Fore-head how to beautifie Fate how to Beautifie though dis-figured Fame dangerous to Reputation Jealousie more particularly considered Jealousie an Enemy to a married Life Jealousie sundry ways prescribed to prevent its bad Effects Jealousie its Cause and many things considered therein conducing to it's Remedy Jealousie its Cure and the circumstances attending it Kissing an Incitation to Love also Coyness c. Kindness to Children and their Education c. Keeping House in so doing what is to be considered as to Servants Keeping House the expences considered Loves Original Object Division Definitions Loves pleasure Objects Love its honest Objects Love which Charity commands is composed of Three kinds viz. Honesty Profit and Pleasure Love 〈◊〉 its Original Power and extent Loves Power and Tyrannical sway further described Love inciting to sundry Accomplishmets Love makes men valiant Love causes Gentility Love occasions neatness in Apparel Love makes Men and Women Poets Love a Poem on it Love Enquiries or Questions A story of a wise Woman Love the Founder of Arts and Orders Love the Author of Court and Country Sports and Pastimes Loves force and Mystery Love Melancholly cured by enjoying the desired Object Love Queries Resolved on sundry occasions Love brief Instruction for the Guidance of Ladies Phancies therein Love its uncontroulable Power and Force Love Examples Love of Wives to Husbands Love of Parents to their Children Love and Reverence of Children to Parents Love of Husbands to Wives Liberty desirable more than Life Cure of Love by Exercise Care of Love by Diet. Care of Love by hard Lodging Cure by herbs Physick c. Caution in Case the party be far spent Melancholy it's Symptoms Comparison between a Lover and a Souldier Marriage State further considered c. Marriage Promises and Contracts in what Cases they are binding and what not Advice about Marriage c. Particular and General considerations and what may be considered in Jealous Persons who have some colour for it Perswasion a Remedy for Love Patience in Example Perfumes for Gloves Cloths c. Pride to be 〈◊〉 with more particular arguments against it Pride the Vanity of it considering no mortal state change of things and uncertainty of life Partial censureâ— Reproved and Confuted Songs and gay Cloaths tempting Spots of deformity of any kind on the body removed Spots Inflamation blood-shot and yellowness in the eys Service relating to a Chamber Maid and what she is to take notice of c. Service relating to the Cook Maid or her Office c. Service reâ—â—â—ing to a 〈◊〉 Maid Service relating to the Dary Hâ—â—semaids under Coâ—k maids and Scullâ—â—y maids * Virgin her Blushes the Cause and Comliness Wedlock its â—onourable Estate c. Young Mans choice of a good Wife as to Birth and a good Name Young Mans choice as to her Religion and Beauty Young Mans Choice as to Portion and Friends