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
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
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
get twenty for their Daughters and make no Provision for their Sons by which means the Daughters seldom stay till fifteen and the young Men Marry the earlier to get themselves a Stock of Cattel which they are sure of with a Wife We find in several Parts of the World as in Thrace and Assyria that they were so possessed with an Opinion of the advantage of Marriage as occasion'd their making Laws for its Propagation And here that no Maids may be left unmarried either for want of Beauty Mony or Virtue I shall add the Project mention'd by a late Author to provide them with Husbands Which is as follows viz. That a Statute might be made obliging all Men from One and Twenty Years of Age to Marry or in Default to pay One Eighth Part Annually of their Yearly Income if they be Men of real Estates or One Eighth Part of the Interest of their Personal Estates if it amount to One Hundred per Annum of Real or to Four Hundred Personal as it shall be 〈◊〉 by Men appointed for that Affair and the same to be 〈◊〉 by all Single Women who 〈◊〉 their Fortunes in their Hands after that they arrive to in Age of Eighteen and the same to be paid by all 〈◊〉 and Widows who have 〈◊〉 Children the Widowers â—â—â— to pay after Sixty Years of Age nor the Widows after Forty and all these 〈◊〉 to continue as long as they are unmarried And because that Young Men are often 〈◊〉 from Marriage through Default of their Fathers 〈◊〉 the same Mulct shall be laid on the Father's Estate as if â—â— were the Son 's This Mony so rais'd to be disposed in every City and Country as they find see sir for Portions to young Maids who are under Forty Years of Age and Care taken that it be expended every Year so as no Bank to be kept and that no Portion be ever given to any who have been debaunched with such other Rules as may be prescribed These Kingdoms in their most happy days never saw a Law which made that immediate Provision for the meanest Soul in it as this will do for 't will set the Captive free whereas many are now born who have reason to continue the Lamentation they found out at their first Entrance into the World Our greatest Charity for the Poor is at most but to keep them so but this will be cloathing them with Wedding Garments and every Corner of the Land will rejoice with Nuptial Songs and undoubtedly if it be a Virtuous Act to relieve the Poor this must be greater to provide for them for the present and to prevent it in their Posterity I 'm sensible that some may be apt to raise Objections against this Proposal which to save the Trouble both of naming and answering them I think this Reply may serve for all That there can be no particular Injury done in this Matter which can stand in the least Competition with the Consideration of such Publick Good as both Reforming and Peopling of a Kingdom will necessarily amount to See a Book call'd Marriage Promoted Female Modety Occasion and our Nature are like two inordinate Lovers they seldom meet but they do sin together Man is his own Devil and oftentimes doth tempt himself So prone are we to Evil that it is not one of the least Instructions that doth advise us to beware of our selves Now an Excellent Virtue to restrain or check a Man or Woman from running into Vice is Modesty I am perswaded many Women had been bad that are not so if they had not been bridled by a bashful Nature There are divers that have a Heart for Vice that have not a Face accordingly Surely the Graces sojourn with a blushing Virgin It is Recorded that the Daughter of Aristotle being asked which was the best Colour made answer That which Modesty produced in ingenious Spirits To blush at Vice is to let the World know that the Heart within hath an Inclination to Virtue Now to give a check to such immodest Women who proceed from the Acts of Uncleanness to Murder the illegitimate Off spring I shall for the information of these Ignorant Wantons give them a light of the following Act. An Act to prevent the Destroying and Murthering of Bastard Children WHereas many Leud Women that have been delivered of Bastard Children to avoid their Shame and to escape Punishment do secretly Bury or Conceal the Death of their Children and after if their Children be found dead the said Women do alledge that the said Child was born dead wheras it falleth out sometimes altho hardly it is to be proved that the said Child or Children were Murthered by said Women their Leâ—d Mothers or by their Assent or Procurement For the preventing therefore of this great Mischief be it Enacted by the Authority of this present Parliament That any Woman after one Month next ensuing the end of this Session of Parliament be delivered of any Issue of her Body Male or Female which being born alive should by the Laws of this Realm be a Bastard that she indeavour privately either by Drowning or secret Burying thereof or any other way either by her self or the procuring of others so to conceal the Death thereof as that it may not come to light whether it were born alive or not but he concealed in every such Case the said Mother so offending shall suffer Death as in Case of Murther except such Mother can make proof by one Witness at the least that the Child whose Death was by her so intended to be concealed was Born dead Modesty is one the most natural and most useful Tables of the Mind wherein one may presently read what is printed in the whole Volume Certainly a good Heart looks out thro' modest Eyes and gives an Answer to any that asks who is within with modest Words and dwells not at the sign of the Bush or Red-lattice or Painted-post A glorious Soul is above dresses and despiseth such as have no higher or other thoughts then what concern their gorget and their hair This preserves in tune and keeps the scale of Affections even This teaches a denying and preventing behaviour towards Tentations 1. Let the Carriage and Behaviour be modest Rebekah put on the Vail Gen. 24.64 when Abraham's Servant told her That the Man whom they saw coming towards them was his Master's Son to whom she was intended in Marriage Contrarily the Woman with the Attire of an Harlot of whom Sâ—omoâ— speaks Met a young Man and kissed him and with an impudent face she spake unto him Prov. â— 13. 2. Let the Language be modest Even Aristotle in his Politicks would have all Obsceness of words to be banished by the Law because when People take a liberty to speak ill they learn to do ill He would therefore have such as are Young neither to speak or hear any thing that is foul and if any be found faulty to be punished with stripes or some note of
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
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
the Greeks small Forces in that 〈◊〉 and himself compell'd to thy ruins of his fortune in a little Skiff so uncertain are the product of the continuance of a prosperous Fortune Saladine the great Aegyptian Sultan was mindful of this when he ordered his Shirt to be carried before him upon a Spear and Proclamation to be made that that was 〈◊〉 he should carry notwithstanding his acquired Riches Power and Glory to the Grave with him The Emperors of Constantinople were 〈◊〉 on their Coronation days to have a Mason bring them several sorts of Stones and demand of which they would have their Tombs made that being minded they were but mortal men it might give an 〈◊〉 and an abatement to their 〈◊〉 thoughts by access to Empire The antient Romans allowed those they granted Triumphs to be justly reproached by whomsoever would on the day of their Triumph that they should 〈◊〉 conceit themselves more 〈◊〉 men through the applauses that were generally given for their good Services accounting those that could beat the highest Prosperity and accumulated Honours with a modesty as if they regarded them not and remain fixed and unmoved in all Stations and conditions such a one may be said to be a living Person that hath a life which distinguishes him from irrational Creatures and gives him a Capacity next to Angels he or she so qualified can look upon Death and see his Face with the same Countenance and endure all the labours of Life with a Soul wordily supporting the Body and equally dispise Riches when in Possession or at a distance and is not at all sadder if they lye in a neighbours Cosser than if shining in his own House he that is neither moved with good fortune coming to him nor going from him that can look upon anothe mans Lands evenly and pleasingly as if they were his own and yet look upon his own and use them just as if they were another mans that neither spends his Goods Prodigally like a Fool nor yet keeps them a naritiously like a wretch that weighs not benefits by weight and number but by the mind and circumstances of the Benefactor that never thinks Charity expensive if a worthy Person be the receiver he that does not think for Opinions sake but every thing for Conscience being as curious of his Thoughts as of his Actings in Markets and Theaters and is much in awe of himself as of a whole Assembly he that knows God looks on and contrives his secret Affairs as in the presence of God and his Holy Angels that Eaâ—s and Drinks because it is needful noâ— that it may serve a Lust or loâ—d the Stomach he that is not Proud to any but bountiful and chearful to his Friends and Charitable and apt to forgive his enemies that loves his Country and oâ—â— his Prince and desires and endeavours nothing more than that he may do Honour to God such a one may reasonably and justly reckon his life to be the life of a man since he banishes the monster Pride and embraces Humility he may compute his Months not by the course of the Sun but by the Zodiack of his Virtues because these are such things that none but the Wise and Virtuous are capable of bringing themselves to do These are therefore the Actions of Life because they are the seeds of Immortality Hear on the contrary what Athenaeus says of Ninus the great and Proud Assyrian Monarch whose Life and Death he sums up in these words Ninus the Assyrian says he had an Ocean of Gold and other Riches more than the Sand of the Caspian Sea he never saw the Stars and perhaps he never desired it he never stirred up the Holy Fire among the Magi nor touched his God with the sacred Rod according to the Law he never offered Sacrifice Worshipped the Deity nor Administred Justice nor spake to his People nor numbered them he was Proud and not valiaâ— to Eat and Drink and having tasted Wine in his Golden Bowls he threw the rest on the Floor This man is Dead behold his sepulcher and now hear what Ninus says viz. Sometimes I was Ninus and drew the breath of a living man but now I am dusâ—â— I have nothing but what I did Eat and what I served to my self in Lust that was and is aâ— my Portion The Wealth for which I was esteemed blessed my Enemies meeting together shall bear away I am gooe to Hell and when I wenâ— thither I neither carried Gold nor Silver nor Horses nor Chariots and I who wore a Crown and upon whose breath depended the Faâ—e of so many thousand Lives am but a little lump of Clav. That however it may be put upon This O Assyrian is most certainly the state of a proud sensual Person and of those wretched Worldlings that make their bellies and their Gold their Gods But to render the Proud and Ambitious a larger prospect of the Ills and bad Effects that Pride Ambition and want of Virtue produces in the World In all the parts of Earth from farthest West And the Atlantic Isles unto the East And famous Gauges few there be that know â—hat's truly good from what is good in show Without mistake For what is 't we desire Or sear discreetly to what do we aspire Thoroughly blest but ever as we speed Repentance seals the very act and Deed. Though thou small peices of the golden Mine Half lodg'd about thee travelling in the shine Of a pale Moon if but a Reed does shake â—â—v'd by the Wind the shadow makes thee quake Wealth bath its Cares and Want bath this Relief â—â— neither fears the Soldier nor the Thief The Macedon one world could not contain â—â— bear him of the scanty Globe complain An sweat for Room as if Seryphus Isle Or Gyara had held him in Exile But Babylon this madness can allay And Aegypt give him but his length in clay The highest thoughts and actions under heaven Death only with the lowest dust lays Even Yet that you may have something to commend With thanks unto the heavens for what they send Pray for a wise and knowing soul a sad Discreet true Valour that will scorn to add A needless horror to thy death that Knows 'T is but a debt which man to Nature owes That starts not at misfortunes but can sway And make all passions his strict Rules obey Who covets nothing wrongs none and prefers An honest want before rich injurers All this you have within your selves and may Be made your own if you will take the way What â—â—â—ts the worlds wild loose applauses what Fraul fading honours lost as soon as got What length of Years Wealth or a fair Rich Wise Vertue alone can make an happy Life Yet â—span of a Vertuous Wiseâ— possest May from that momet date his being blest To a wise man all things go rigbâ—â— but we Fortune adore make her our Deity Painting or colouring a Lady Face to repair by Art the Defests of Nature defended in opposition
Compendium all the visible Perfections of the Creation In her native simplicity she glittered with Rays and Charms that dazled all Eyes Nothing so salvage or untam'd that did not pay an Homage to her conquering Beauty She needed no other Ornament than the lustre which flow'd from her untainted Vertue How comes it to pass that she has lost her Diadem and secks in vain to regain the shatter'd remnants of her former Glory by borrowing from every Triffle some counterfeit perfection to set her off You are but the Milleners Machin joyned together by Chambermaids officious hands A meer Chaos of needless Manufactures jumbled into the perfect Figure of a Woman The Lady that had first occasion'd Madam Natures surprize and all this Discourse had not patience to hear any more but looking on her Watch that was attach'd to her Crochet made her Revoir to the Company excusing her abrupt departure by telling them 't was time to go to the Play-house Upon which the young Fry of Top-knots buttonning up their Mouths in a most charmant manner begg'd of her Ladiship to vindicate the common Cause against this Clownish old Beldame that had made such a Coil about their Habiliments for they had got that modish word by the end too The Lady fond of the Character of a good Natur'd Woman took up the Cudgels and turning to Dame Nature spoke to her after this manner Prithee don't trouble thy head old Gentlewoman said she about the present Mode the World is grown more refin'd and polite since your Youthful days Women are not mew'd up in the Nursery as in Queen Elizabeth's time but have Liberty of Conversation we are more Eveille as I may say than formerly wean'd from the Winter tales of the Chimney Corners and learning the Modes abroad and Customs of more civiliz'd Matrons We had been absolutely barbarous had it not been for the Conquest of the Romans And we should be little amended now were it not for the Neighbourhood of the more accomplish'd French I am in love with that genteel Nation may Foy. Truly said Horaclitus laughing you are much in the right on 't I ever said the fondness of our English Women would make us Slaves to France nothing but French will go down with us We Eat Drink and Sleep in plain English but we manage the rest of our Actions in French We Love and Hate A. la-mode de Paris We walk talk dance and Sing A-la-mode de Paris In fine we do all things en Cavalier or A-la-mode de Paris Tomboy a girl or wench that leaps up and down like a boy comes from the Saxon tumbe to dance and tumbod danced hence also the word tumbling still in use Trepon or Trapon from the Ital. Trappare or trappolare i. e. to entrap or in a gin in the modern acceptation signifies to cheat or entrap in this manner a whore admitts a man to be naught with her and in the very instant rings a Bell or gives a watch-word and and in comes a Pander who pretends to be her husband and with vapour and threats forces money or bond from the dâ—lude third person Some take this word to be derived from a Pander that does entrap or a trapping Pander The brand of one convict for any Fellony save Murder and having the benefit of Clergy Tabouret f. a pin-case also a childs low stool Priviledge of the Tabouret f. for some great Ladies to fit in the Queens Presence Tail general limited to a man and his Issue by any Wife Tail special limitted to a man and his wise and the Heirs of their particular Bodies Tant me fait mal departir da ma dame f. So much it grieves me to part with my mistress Tarpeia a maid that betrayed the Capitol to the Sabines for their bracelets who adding their shields too prest her to death Tarqinnius Sextus ravishing Lucretia caused the extirpation of Kingly Government Mr. Cole Tullus l. the Goddess of the Earth Tenebrion l. a night-walker Tethys a Goddess of the Sea Tetch o. a fashions also a stain Thalassion l. a Nuptial song among the old Romans Thalestris an Amazon Queen who went 30 days Journey to meet Alexander Thalia one of the Muses Themis a Goddess of Justice Theodosin the feminine of Theodocis Thetis a Nymph of the Sea Thomytis Queen of Scyâ—hia who threw the head of cyrus into a tub of blood saying Satia te san gaine Cyre Timon a sour Athenian hating all company Tithing a Society of ten families bound for one anothers good behaviour Tithonus ravisht by Aurora into Aethopia and turn'd at last into a Grasshopper Tour frezetle f. curles for womens foreheads Transection â—xion a turning from one sex to another Transeminate to pass from woman to man Transport a rapture of mind Petit-Treason when a Servant Wife or Priest kill their Master Husband or Ordinary Tricliniarch g. the usher of the Dining room Trigamist e. having three wives Trigeminous l. threesold twins Trull I. a vile Harlot also to trundle Ss. Turttle-Dove a small kind of mournful Pidgeon living alway single after the Mates death Tutelina a Goddess protecting Corn. Tutaa a Vestal Virgin who to clear her self carried water in a Sieve Tabes Dorsalis a Consumption in the spinal Marrow most incident to Lechers and fresh Bride-grooms they are without a Fever eat well and melt or consume away If you ask one in this Disease an account of himself he will tell you that there seem so many Pismires to fall from his Head down upon his spinal Marrow when he eases Nature either by Urin or Stool there flows then liquid Seed plentifully nor can he generate but when he sleeps whether it be with his Wife or no he has lascivious Dreams When he goes or runs any way but especially up a steep place he grows weak and short breathed his Head is heavy and his Ears tingle So in progress of time being taken with violent Fevers he dies of a Fever called Lyperia Dr. Blankard Telesilla a Noble Poetess of Argos who upon consulting the Oracle about her health being advis'd to betake her self to the Study of the Muses grew in a short time so excellent that animated by the charming power of her Verse the Argive Women under her conduct were able to repel Cleomenes the Spartan King from the Seige of Argos Theano a triple female name of considerable repute in Poetry The first of this Name was Theano Locrensis or Native of the City Locri and Sirnamed Melita from the exact Melody to which all Her Lyric Airs and Songs were compos'd The second a Cretan Poetess and by some delivered to have been the Wise of Pythagoras The third Theano Thuria or Metapontina said to have been the Wise of Carystius some say Brantinus of Crotona and the Daughter of the Poet Lycophron they are all three mentioned by Suidas Thymele a Musical Poetess remembered by Martial Tongue How to govern it Furnished is not the Eye with more Objects than Invention supplies the
for that the Germans from whom our Ancestors the Saxons usually descended did principally as Tacitus tells us divine and foretell things to come by the Whinnying and Neighing of their Horses Hinitu and Fremitu are his words For the Definition Perkins cap. 1. saith witchraft is an Art serving for the work of Wonders by the Assistance of the Devil so far as God will permit Delrio defines it to be an Art which by the Power of a Contrast entred into with the Devil some wonders are wrought which pass the common Vnderstanding of Men Lib. 1. â— 2. de Mag. Dis. Wittal is a Cuckold that witts all or knows all that is knows himself to be so and is contented with iâ— Witches the Scriptures saith Thou shalt not suffer a Witch to live Bodinus contrary to â—yerius who will scarce believe there be any such accounting all those Judges as condemn them to the Stake or Gallows no better than Executioners and Hangmen he shews divers probable Reasons why they ought not to live The first is Because all Witches renounce God and their Religion now the Law of God â—aith Whosoever shall forsake the God of Heaven and adhere to any other shall be stoned to Death which punishment the Hebrews held to the greatest could be inflicted The second thing is That they plight faith and make covenant with the Devil adore him and sacrifice unto him as Apâ—lâ—ius reâ—tifies of Pampbila Larissana a Witch of Thessaly as likewise a Witch of the Loadunensian Suburbs in the Month of May 1578. Who blushed not to do the like before many witnesses Now the Law saith Who that shall but incline or bow down to Images which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be punished with Death The Hebrew word Tistaveâ— and the Chaldaean Fisgud which all our Latin Interpreters translate Adorare imports as much as to incline or Worship Now these witches do not only incline unto him but invoke and call upon him A Third thing is which many have confessed that they have vowed their Children to the Devil now the Law saith God is inflamed with revenge against all such as shall offer their Children unto Moloch which Josephus interprets Priapus and Philo Satannus But all agree that by Moloch is signified the Devil and malignant spirits A Fourth thing is gathered out of their own confession That they have sacrificed Infants not yet baptised to the Devil and have killed them by thrusting great pins into their Heads Sprangerus testifies that he condemned one to the fire who confessed that she by such means had been the death of one and forty Children A Fifth is That adulterate incests are frequent amongst them for which in all ages they have been infamous and of such detestable criâ—es convicted so that it hath almost grown to Proverb No Magician or Witch but was either begot and born of the Father and Daughter or the Mother or Son A Sixth That they are Homicides and the murtherers of those Infants Sprangerus observes from their own confessions and Baptista Porta the Neapolitan in his Book de Magia Next That they kill Children before their Baptism by which circumstances their offence is made more capital and heinous A Seventh That Witches eat the flesh of Infants and commonly drink their Bloods in which they take much delight If Children be wanting they dig humane bodies from their sepulchers or feed upon them that have been executed To which purpose Lucan writes The Felons strangling cord she nothing fears But with her teeth the fatal Knot she tears The hanging bodies from the Cross she takes And shave the Gallowes of which dust she makes c. Apuleius reports that coming to Larissa in Thessaly he was hired for eight pieces of Gold to watch a Dead Body but one night for fear the Witches for which in â—â—at place there is abundance â—hould gnaw and devour the Flesh of the party deceased even to the very Bones which is often found amongst them A Eighth is That they are the death of Cattel for which Augustanus the Magician suffered Death 1569. A Ninth That they have Carnal consociety with the Devill as it hath been proved by a thousand several confessions Now all that have made any Compact or Covenant with the Devil if not all these yet undoubtedly â—re guilty of many or at least some and therefore consequently not worthy to live Women in Mens Apparel There may be a Case put therein in some exigency it may be Lawful for the Women to wear the Agparel of the Man And Aâ—icrius gives â—one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know Woman says he that Pulled 〈◊〉 Hair and put on Mans 〈◊〉 and that a flower'd Garment too that she might not be â—rated form her dear Husband 〈◊〉 was forced to flye and 〈◊〉 his Head Winefred if Saxon signifies win or get Peace but â—â—me conceive it to be a Brittish word corrupted from 〈◊〉 srewi Prâ—wi was the Saints â—â—me at first but had the 〈◊〉 Ewen which signifies white in the Feminine Gender from the white Circle that remained in her Neck after she was revived by Benno the Priest and Pastor of the Church as the Story goes by joyning her cut off Head to her dead Body For it is a Tradition among the Brittains that in the very place where her Head was cut off by wicked Cradacus there sprung the Well that has to this day continued under the name of St. WinefredsWell in Flintshire esteemed to be the most plentiful and miraculous Spring in the World Wheadle in the Brittish tongue signifies a story whence probably our late word of fancy and signifies to draw one in by far words or subtile insinuation to act any thing of disadvantage or reproofs to tell a pleasant story and there by work ones own ends Waived belongs to a Woman that being sued in Law contemptuously refuseth to appear as the word Outlawed doth to a Man For Women cannot be outlawed because they are not sworn in Lees to the King not to the Law as men are so that a Man is said Out-Lawed or without the Law to which he was sworn and a Woman waived Wife Advice about choosing a good one Having already inserted the Form of Prayer for the Ladies choice of Husbands drawn up by the Athenians I shall here incert the like Assistance which they gave to young Batchelors for choosing Wives which is as follows When you find your Devotion warm with thoughts of this nature you may change the following Character into a Prayer for One whose Piety and Virtue has measured the Chains of Providence and accordingly makes a due Estimate of all Occurences Whose Soul is too great to be crush under the weight of Adverse Storms and yet at the same time of a lost easie affable Temper who is a Stranger to disguise yet not so free and open as to give grounds for contempt One to whom Nature has been liberal in good Features and Proportions of Body but yet
in great Pain and Grief he soon after Dyed A Captain under the Duke of Anjou when he came to Assist the Revolted Netherlanders against the Spaniards coming into a Farmer 's House and not content with the Provisions they aforded him on sreecost he demanded his Daughter for his pleasure the Countryman who loved her dearly intreated him he would be otherwise satisfied offering him any thing else that was in his power but this so inraged him that he ordered his Soldiers to beat 'em all out of doors except the young Woman whom amidst Tears and lamentable Cries he forced to his Lust and after his beastial appetite was satisfi'd with unlawful pleasure he fell to flouting and dispising her This Master'd up a Womans Revenge in its most bloody shape so that being at the Table with him the with one home-thrust of a sharp Knife let out the hot Blood that circled in his Veins whilst he was giving orders to one of his Corporals and not aware of the stroak that brought him sudden death Thas you see Carnal Lust. 'T is a bewiching evil being an 〈◊〉 appetite in whomsoever it reigneth it kâ—lleth all good motions of the mind 〈◊〉 drieth and weakeneth the body shortning life deminishing memory and understanding Cirena a notorious strumpet was sirnamed Dodo Camechana for that she found out and invented twelve several ways of beastly pleasure Proculeius the Emperour of an hundred Samatian Virgins he took Captives defloured ten the first might and all the rest within fifteen days after Hercules in one night defloured fifty Sigismund Malatesta strived to have carnal knowledge of his Son Robert who thruâ—â—ing his dagger into his Fathers â—osom revenged his wickedness Cleopatra had the use of her brother Atâ—â—oâ—eus's company as of her Husband Auteochus staid a whole winter in Chalcidea for one Maid which he there fancied Lust was the cause of the Wars between the Romans and the 〈◊〉 Thalestins Queen of the Amazons came 2â— days journey to lie with Alexander Adultery in Germany is never pardoned 〈…〉 and P pilia were so incoâ—in 〈◊〉 that they commended with most shameful 〈…〉 themselves without respect of time place or company to any though never so 〈◊〉 〈◊〉 not coâ—â—ented with â—is three 〈…〉 commiâ—ted 〈…〉 siâ—teâ—s 〈…〉 like 〈◊〉 the 〈…〉 by his wiâ—e the 〈…〉 A 〈…〉 the câ—â—se of the 〈…〉 of the City of Rome Sempronia a woman well learned in the Greek and Sappho no less famous defended Luxury and Lust by their Writings Cleopatra invited Anthony to a Banquet in the Province in Bithynia in the wood Sesthem where at one instant of threescore young Virgins fifty and five were made Mothers Cleophis a Queen of India saved her Kingdom and Subjects from destruction by a nights lodging with Alexander by whom she had a Son called Alexander who was afterward King of India she was ever after called Scortum Reginum Jane Queen of Naples was hanged up for her Adultery in the same place where she had hanged her husband Andreas before because he was not as she said able to satisfie her beastly desire Foron King of Egypt had been blind ten years and in the eleventh the Oracle told him that he should recover his sight if he washed his Eyes in the water of a Woman which never had to do with any but her husband whereupon he first made trial of his own wife but that did him no good after of infinite others which did him all as little save only one by whom he recovered his fight and then he put all the rest to death Julia the Daughter of Augustus was so immodest shameless and unchaste that the Emperor was never able to reclaim her And when she was admonished to forsake her bad kind of life and to follow chastity as her Father did she answered That her Father forgot he was Caesar but as for herself she knew well enough that she was Caesars Daughter Caelius Rhodoginus In his II Book of Antiquities telleth of a certain man that the more he was beaten the more he fervently desired women The Widow of the Emperour Sigismund intending to marry again one perswaded her to spend the remainder of her life after the manner of the Turtle Dove who hath but one Mate If you counsel me quoth she to follow the example of Birds why do you not tell me of Pidgeons and Sparrows which after the death of their Mates do ordinarly couple with the next they meet Hiero King of Syracusa banished the Poet Epicharmus for speaking wantonly before his Wife and that very justly for his Wife was a true Mirrour of Chastity Sulpitius Gallius put away his Wife by divorce because she went about unmasked Pompey caused one of his Souldiers eyes to be put out in Spain for thrusting his hand under a Womans Garment that was a Spainard and for the like offence did Sertorius command a footman of his band to be cut in pieces If Caracalla had not seen his Mothers thigh he had not married her Tigellenus died amongst his Concubines The Terentines had taken and spoiled Carbinas a Town in Japyges and were not only for Ravishing the Women themselves but permitted Strangers that came that way to do it even in the Temple where they had Penn'd them up naked Divine Vengeance over-took them so that all who had committed this Villany were struck dead with Lightning from Heaven and their own Friends looking upon it as a just Judgment were so far from pittying them that they offered Sacrifice to Jupiter the Thunderer It would be too tedious to draw the Scene too open and discover the miseries that have befallen such as have been eager in pursuit of these Vices they have occasioned the subversions of Kingdoms and States Tarquine the proud and all his Race were driven out of England for Ravishing Leucretian who finding her Chastity violated though by a King killed her self and if we believe our Chronologers it occasioned the calling in the Danes by the incensed Husband who had been Ravished by the Kings Viceroy in the North and with them came in a Deluge of miseries for almost a hundred years The Adulteries of Fergus King of Scotland was by the occasion of hers likewise for when she had killed him in his bed and was yet unsuspected for the good opinion all people had of her vertue hearing that divers people ignorant of the Murther were tortured in order to a Confession She came into the Judgment Hall where the Lords and others were Assembled and thus Expressedâ— her self As for me said she good People I know not what it is that moveth me nor what Divine Vengeance pursues and vexes me with divers Cogitations but this I am sure of all this day I have had no rest nor quiet either in body or mind And truly when I heard that divers guiltless Persons were cruelly tortured Here in your presence had it not been for their sakes I had soon rid my self out of the way and not have
appeared in this place to have declared the kings death was my own Act my Conscience constraineth me to Confess the Truth without considering my own safety least the Innocent should wrongfully perish Therefore take it for a certain Truth that I and I alone am she that with these wicked hands did strangle Fergus the last Night being moved thereto by two as sharp Motives as can possibly incite a Womans Impatient Desire and Furious Reverge Fergus by his continual Converse with Concubines hath a long time denyed me the right of a Wife whereupon when by my often reproofs I dispaired to bring him to Reason My Breast swelled with vehement Rage and Fury which drove me on Impetuously to commit so a wicked a Deed. I thought it better to dispatch the Adulterer than being destitute of my Husband and defrauded of all Queen-like Honour to live Subject to the Injuries and Affronts of such Base Women as he kept in my stead Give Liberty therefore to those that are wrong-fully accused of the Kings Death And as for me you need not proceed against me for I that had the boldness to do this Fact will not fear to do Execution upon my self even here in your Presence What Honour is due to the Dead see it performed At the End of this Oration she drew out a Dagger and Stabbing her self to the heart fell down dead amongst them who were amazed at her Constancy in Dying and could not but pity her as an unfortunate Woman Affability Commendable in Women kind Affability is highly Commendable and Sparkles like a bright Jewel in the Coronet of Beauty It may be considered either as a meer humane accomplishment or a divine vertue and in either Notion it is worthy of praise but it is the latter that gives it the highest Excellence and Perfection In the first Notion we may properly take an Estimate of its value by its Cause and Effects As for its Cause it derives it self either from a native Candor and Generosity of Mind or else from an Ingenious and Noble Education or something Reciprocally from both and these are as good Originals as any thing meerly Moral can proceed from and that these are truely it's Sources common experence justifies those of the largest Minds and Noblest Extraction being commonly the most Affable condescending and obliging when on the other hand those of the most Abject-birth and Spirits are the most insulting and Imperious It is indeed a great Error in Persons of honour to conclude they acquire a profound reverence and respect by puting on a Supercilious Gravity looking Coyly and with Disdain as it were on all about them This is certainly so far from that that it gives a just ground to suspect that it is but a Pagentry of Greatness and instead of teaching those they fancy admire them to keep at a distance they rather by their stiffness invite them to a closer inspection curiously to Scrutenize their Originals and find whether or no they are of Mushrom growth or of Ancient standing for there is no such prying Inquisitor as Curiosity when it is moved to by the sense of contempt Affability carries it's just Esteem always along with it endears to all and often in â—pight of many blemishes keeps up a Reputation A kind word or a pleasing look from one of worth and quality is strangly Charming insensibly Stealing away our hearts Plutarâ—n observes of Cleomenes King of Sparta that when the Grecians compared his easiness of Access and Affability with the state and sullen Pride of other Princes they were so in love with his Winning and Courteous Behaviour that they only judged him worthy to be a King and as there is no certainer so there is no Cheaper way of gaining Affection A kind Salutation is as easie as a Reproach or Frown and by Affability those kindnesses may be preserved which will not if once forfeited be recovered at a far greater Price Moreover when humane vicissitudes are rightly weighed it may be a point of Providence for the Greatest Persons may sometimes stand in need of the assistance of the Meanest as the Globe of Fortune may move upon her fickle Axis 'T is Prudence then to be obliging to all and give none occasion to hate us and become our Enemies when we have most need of Succour That Emperor no doubt considered this who said he would entertain the Address of his Subjects as if he were a Subject himself And since in a strict sense even among the Ladies there are degrees she many times who is Superiour to one is Inferiour to another they have a ready way to compare the Civility they pay with what themselves but reasonably Expect Let one of the Fair ones then who meets with a cold and neglectful treatment from any Superiour to her examine her own resentments and then reflect that if she gave the like to her Inferiour it must be as coursly resented there And therefore she ought to resolve never to offer what so much distasts her self to another and by observing it she may convert an Injury into a Benefit making their ill nature her own discipline and civilize her self by the Rudeness of others Affability is now come to be considered by us in its Second Notion wherein we justly allow it to be a Divine Virtue nor have we lesser Authority than St. Paul's to justifie it who incerts it in the number of those Christian Graces that are by him recommended to the Roman Proselytes Rom. 12.16 Condescend to them of low Estate and that it's value may be the more discernable He joyns it with Humility It immediately follows his Precept viz. be not high minded we may therefore conclude that Courtesie and obliging behaviour of this kind in respect of its Source and Original is very much to be preferred before that which only springs from Natural or Prudential Motives And since we find it natural for every production to have some Similitude this is to be observed no less Excellent in respect to its Properties as it 's desent which may be demonstrated in only instancing two of them viz. Sincerity and Constancy Affability then as to the first of these as far as it partakes of Humility in such a degree it must likewise partake of Sincerity that being a Virtue whose proper Elements are Simplicity and Plainness so having no ill design it wants no Umbrage or Coverture it has no occasion for those Subtilties and Simulations those Artifices and Pretences required by those that do 'T is the Precept of the Apostle Phil. 2.3 In Lowliness of mind Let each esteem others better than himself by which we may gather that it is the nature of a lowly Mind to Transfer that Esteem to others which he voluntarily substracts from himself And where such an Esteem is planted in the Heart it verifies every Expression and outward Signification of respect rendring the greatest Condescensions which to an Insolent humour may seem Extravagant and Affected Unseigned and the highest
Ladies also the Pomada a trick in vaulting Priscilla a â—diminutive of Prisca one of this name was a great follower of Montanus the arch Heretick and one of his divilish Prophetestes circa An. Christi 181. Progeny Progenies Issue Off-spring Prolifical prolificus Fruitful that breeds or brings forth issue apace Prostitute prostituta she that for mony suffers her self to be abused by all the come a common Harloâ— Pychoness pythonissa she that is possessed with such a Spirit a Prophetess Pandoratrix an Ale Wife who also brews her self Pantalone I an old amorous covertous Doâ—ard Pantalones loons a sort of Breeches well known Paradise g. a Garden or place of pleasure Paragon f. a comdeer to campare also a Peerless Dime c. Pâ—lam he seduced Hellena from Greece which occasion'd the Trojan War Parnassides the Muses Parnel a pretty woman lover Parthenian g. belonging to Virginity Parthenope the old Name of Naples also one of the Cyrens Partlet an old kind of Band both for men and women a loose collar a womans Pauss Che. Patelena a Goddess of Com when the cups open'd Paten a Wooden Shooe with an Iron bottom Patin l a great platter Charger or Bason also the 〈◊〉 place used by Priests with the Chalice at Mass. Pavin Pavan f. a kind of dance Pausonias a famous Laecedemonian Captain also a outh who slew Philip of Macedon because he had no redress for being ravished Peeper c. a. Looking glass Promises and Vows in Love to be observed c. Promises in Love-matter when avowed and sworn to gain credit with many though afterwards they repent their Credulity especially if upon such Considerations Virgins trust too soon There is a Fable that Jupiter being much in love with Jano one day singled her out and raised a great Tempest to shelter her self from which she sled into a Cave and he flew after her in the shipe of a Cuckow into which he had transform'd himself and lighted in her lap She much pleased with the Bird put it nearer to a warm place which he no sooner touch'd but he return'd to his proper shape and would forsooth have been nigling of her but she was so prudent as to resist his Embraces till he vow'd and swore to marry her and then she gave her consent And we find he kept this Vow Yet for all that they live'd but very scarvily together though of a Celestial strain However I would not have our Earthly Beauties lay too great a stress upuu such Vows and Promises left when their Virgin Roses are cropt they stand like unregarded bushes It is the common Complement of some men in such cases when they aim at your Honour not to regard what they swear say or do so they can thereby obtain their ends for tho behind thy back they laugh in their sleeves to think what advances they have made and how easy and coming they find you to their purpose but before your face what protections will they 〈◊〉 make of Hanging Drowning 〈◊〉 or Stabing themselves 〈◊〉 they may not Enjoy your Love tho they mean no such 〈◊〉 they as well as your 〈◊〉 can shead false determining Tears and Act over a 〈◊〉 Passion so to the Life 〈◊〉 you would swear it was 〈◊〉 and many are too apt to 〈◊〉 it so and thereby are 〈◊〉 to have bowels of compassion towards this supiâ—â—d suffering and afflicted over when they hear them 〈◊〉 and say well my dearest 〈◊〉 and most pleasing Mistress you see to what Extermity your denial has forc'd 〈◊〉 even to the making my 〈◊〉 irrevocable be any but our hair self and then when 〈◊〉 toe late I doubt not but you will shed a tear to hear you have murder'd me by your denial and that I fall by a violent death for your sake Which story being seconded with a few tears too often goes down with the credulous Virgin and she by her compassion where there was but little need of it is undone yet it is not good Jesting this way those Vows or ought they know as high as they set by them may be register'd in Heaven as we before have hinred and may had down Vengeance upon the Violators of them when least expected when they are huging themselves in a pleasing security and bostling of the spoil they have grin'd thereby Promises and Vows on the other side in Women are likewise very frequently violated and what is worse many of them at the very time they make them intend not to keep them but prostitute them to their Ends and 〈◊〉 They have tears at 〈…〉 naturally look 〈◊〉 But these things most properly belong to cunning liking Women Aretines 〈◊〉 when her Sweetheart came to Town wept in his 〈…〉 that he might imagine those tears were shed for Joy of his return though she had twenty more at the same time and to these Crocadile tears they will add sighs sobs and seem sad and sorrowful look pale and merge neglecting their Dress and go carelesly that you may fancy your neglect makes them take no delight in themselves but that they are pining away and will languish and die for your sake and then the young Amerest thinks peradventure by reason of her Vows Tears sâ—â—iks c. She is solely his and he has her heart and affection when indeed he is forth for from it for such kind of deâ—â—ding Women will have one Sweetheart in bed another in the Gate a third sighing at home a fourth busy'd abroad in obeying her commands and all this the manages so cunningly that every one thinks himself sure of her and knows nothing of the Favours she bestows upon his Rivals They can also upon occasion so weep that one would conclude their very hearts would dissolve within them and slow from them in tears from their Eyes when we perceive them like Rocks dropping Water and yet all this is but in Jest for they can wipe away their tears like Sweat weep with one Eye as the saying is and laugh with the other or like some Children who cry and laugh both at a time and Old Chauter in his home-span Rhythme says For half so boldly there can none Swear and Lie as Woman can But this must not reflect upon all Women for some are Religiously Conscientious to a miracle And another upon their tears has this Regard not Womens Tears I counsel thee They reach their Eyes as wet to weep as see And so says another there is no more pity to be taken of a Womans weeping than there is of a Goose going barefoot and indeed a General of an Army Besieging a City has not so many stratagems to take it as some of the Fair Sex have to take those they design to gull and flatter into a belief of their Faith and Conscience being both Active and Passive doing or suffering any thing that may be instrumental 〈◊〉 bringing about their Plots and Projects Posthume l. a child born after the Fathers death Philyea the Daughter of Oceans Pandor from
the Belg. Pander that is he 〈◊〉 takes a 〈◊〉 or Pledge the Souls of such as 〈…〉 of him are pawned into 〈◊〉 hand as to Asimleus his 〈◊〉 berlain a He-Baud Philters their power and force to cause Love Philters are held by many 〈◊〉 be great Provocatives to Love or rather Lust and some have used Amulets Spells 〈◊〉 Images and such unlawful practices to compass their desires It was given out that a Thâ—â—â—lian Girl had bewitch'd 〈◊〉 Philip of Macedon enforced him by Philters to love and dear upon her though when Oâ—â—pia his Queen observed her Beauty she disbelieved it and ascribed his Love to that alone And some none of the least wife will not credit that any such thing can be done to force love but others again affirm it telling how strangely many have been infacinated by those that have been deform'd alledging that it is common for Witches to make such Philters as shall cause Love or Hate at their discretion Hieron tells as that a young man gave a 〈◊〉 one of these Philters that made her though she disdain'd distraction before run mad for love of him and was after a long 〈◊〉 cur'd by Hilarian Plutarch says that 〈◊〉 his death was occasion'd by a Lucullus and that might be for there are Poysons mixed in them to inflame the Blood which nor well corrected prove 〈◊〉 Cleopatria is said to use much means to chain Mark Ariâ—â— to her Embraces Charles the Great is said to dost upon Woman of mean beauty and extract for many Years to the neglect of his Affairs and then this Woman dy'd he 〈◊〉 her Coffin to be hung 〈◊〉 Jewels and carry'd it 〈◊〉 with him where e're he 〈◊〉 till it was reveal'd to a 〈◊〉 three pray'd he might over himself from so great folly that the cause of it was 〈◊〉 the Womans Tongue 〈◊〉 Bishop thereupon search'd and found a small Ring upon 〈◊〉 his passion towards her 〈◊〉 and he fell extreamly in love with the Bishop hardly enduring him out of his sight who thereupon considering the â—ing had some Necromantick Force in it threw it into a Lake and the Emperour neglected him and built an house in the Island that stood in the Lake as also a Temple by it to his great cost and neglecting all his other Palaces was extreamly delighted there till he dy'd Some Writers have suspected the Lady Catharine Cobham to have gain'd Humphrey Duke of Glocester to be her Husband by such Arts and that Roxolana bewirch'd Solomon the Magnificent to love her even to madness by the means of a Philter she received from a Jew And Salmatz affirms it is an ordinary practice in the Kingdom of Fess in Africa Some ascribe it to the Devils Enchantments rather than the Force of Drugs though they are used as a visiblements And others on the contrary will have it that such Effects suppos'd to be done by Charms and Philters proceed from Natural Causes as mens blood Chymically prepar'd which as Ernestus Burgravius says much avails He says it is an Excellent Philter but not fit to be us'd or made publick Mandrake Roots and Apples are held by some to have powerful Effects in this nature also dead mens cloaths certain hairs in a Wolfs Tail the powder of Swallows or Doves hearts sundry sorts of precious stones and that small Bladder which grows up the Colts Forehead e're the Dam bites it off which if she misses to do or it prevented she never loves her Fole They tells us that there are certain Fountains of which if any drink they shall grow mad for Love There is say they an hot Bath in Germany wherein it is fabled that Cupid once dipe his Arrows in which whosever baths shall soon after fall passionately in love against which Project Ovid exclaims viz. He gulis himself that seeks to Witches craft Or with a young Colts Forehead makes a Draught No powder in wife Medea's potions dwells Nor drowned persons mix'd with magical spells The power of Love is not enforced by these For were it so then had Ersonides Even stay'd by Phasius and Ulysses kept Who â—ale from Cirâ—e whilst the Inchâ—tress slept These charmed Drugs move Madness hurt the Brain To gain pure Love pure Love return again And inded plain dealing is the best for we find where Love or rather Lust and Madness is thus forc'd it always proves unhappy in the End and when the Fumes are work'd out turns to Repentance Hatred and Discontent Crowding miseries and misfortunes one upon another till they overwhelm the expected Joy and Felecity or fearrer them in Chaos of Confusion Prognosticks of Love Melancholy Prognosticks or Presage of things have in ancient times been held in greater Esteem than in these our days though they have not lost all the regard due to them and indeed were they more curiously scann'd matters in many affairs might go better than they do But waving all other matters we must only now handle such Prognosticks as are suitable to our Subjects and amongst them those of love Melancholy are worthy our Observation and the sorerunners of such melanchol are unaccountable Disorders in the mind Suspicions Fears Cares Jealousies and such like without any sufficient ground warrant or reason for such Anxieties Now the Question remains What will be the Evces of these miseries Some are of Opinions that it will fix 〈◊〉 a Love-melancholy in the mind that is cannot be removed neither by Physick nor found Advice and that the Physician himself thus possest may despair of his Art and complain with Apollo when that no medicable herbs can cure Love Eurialus being thus taken when his Friends came to perswade him cut his passion he figthing 〈◊〉 Go bid the Mountains cool down into the Plains the rivers run back to their Fountains and the Sun leave its wonted course and make its Diurnal Road from North to South You may as well bid this with as much hoped success as bid me not love First Seas shall want their fish Mountains their shade Woods birds sucet Notes and the Winds murmur fade Before my Love to Sylva is ullay'd Physick may Remedy each sad disease Excepting Love but that it cant appease Pretenders to love are never afflicted with this distemper and therefore after they have broke off or are slighted and frowned upon you may conclude their Love was like a painted fire the resemblance without heat indifferent therefore we intend not in this place to give advice to such as have no need to it but rather to those that want our compassion and are really to be pity'd in those where find it too frequently break out into outragious and prodigious Events Cupid and Bacchus above all others raise the greatest storms in men and women and run us many times even to madness or at least to be besides our selves Therefore to prevent the danger we ought at first to be moderate in both and not sip in more than we can reasonably bear and work off again for in