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
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 Wife of Atlas was feigned the Daughter of Thetis and Ocianus having one Son of twelve Daughters five of the Daughters wept to death upon the Sons being killed by a Serpent whereupon they were turned into the Stars called Hyades which rise about St. Swithin's Day and generally bring Lowring or Rainy Weather Afrania she was Wife to Lucinus Buccio a woman of Masculine Spirit for though the Senate of Rome had decreed that Women should not speak in the places of Judicature unless questions were asked them she bodily started up before the Pretors and pleaded her own Law Suits Agarilla Daughter to Clisâ—â—nes was so exceeding beautiful that all the Grecian Youths were Enamouted on her and at great cost made Plays and other Entertainments that she being present they might feast their Eyes on her beauteous face Agatha a Sicilian Lady who refusing to turn Pagan and Marry Quintianus the Proconsul was by him cruelly Tormented and afterwards put to death When that day Twelvemonth Mount Aetna broke out in a violent Torrent of fire which streamed in sâ—ames as far as Catana where she was Martyred so that the Pagan Inhabitants looking upon it as a fearful Judgment for shedding innocent blood ran to her Grave and taking the Shroud that covered her opposed it to the Torrent of Fire which thereupon immediately stopped Agathorâ—ca a famous Curtâ—â—â—â— so bewitched Ptolome Philopater King of Egypt with her Charms and Beauty that to make way for Marrying her he made away his Wife Euridice by whom he had Ptolome Epiphanes whom the new advanced Queen would have murthered but the people hâ—ndered it and made her fly the Country 〈◊〉 was Daughter to Cadmus and Hermione Marryed to Echiron of Thebes by whom she had Pentheus who was King of Thebes after his Fathers death but torn to pieces by his Mother and other Women at the feet of Baccus in their drunken sits because he disapproved of such unseemly Revels Agenâ—ria was a name the Ancients gave to their Goddess of Industry and a Temple was erected to her in the Adventine Mount Agno one of the Nimphs by whom Jupiter was brought up she gave name to a Fountain said to have this rare gift that if it in time of drowth the Priest of Jupiter Lyceus stirred it with an Oaken bough a thick mist would arise from it and imediately gathering into Clouds send down plenty of Rain Agnodiâ—e a Virgin of Athens Who above all things desired to study Physick and became so famous therein that the Physicians eâ—vyed her and accused her before the Arâ—â—pagites or Judges as an Ignorant Pretender but she gave such Learned Demonstrations that the cause not only went for her but an order was made That any free Woman of Athens might practice Physick and that the Men Physicians should no more meddle with Women in Child-birth seeing the Women were as capable in all matters Agraules was Daughter to Cecrops sometimes King of Athens who being over curious though forbid it in opening a basket wherein Minerva had hid Ericthenius was stricken with Phrensy to that height of madness that running to a precipice she threw her self headlong from it and was dashed in pieces on the Rocks Agiripina Daughter to Marcus Agrippa she was Marryed to Tyberius the Emperor by whom he had Drafius Agripina â—espania daughter to M. Agrippa by Julia the Daughter of Augustus a Woman Couragious and Chast but because she prosecuted the Murtherers of her Husband Tyberius banished her Agrippina wife of Claudius daughter of Germanicus and Sister to Caligula and Mother to Nero all Caesars so that she had more Emperours in her Family than any before or after her She was slain at the commandment of her Son Nero When he was Emperour as had been foretold by a Soathsayer and her â—elly ripped up to show him the place where he had lain Albuna Anciently held as a Goddess and worshipped at Rome had 〈◊〉 being in a Grove in the Teritories of Tâ—â—â—â—tum Some will have her to be Juno the Daughter of Atâ—â—nâ—s who â—lying her Husbands fury threw her self together with her son Maliceris into the Sea Alceste otherwise Alcestis she was the daugeter to Peleus wife to Admetus King of Thessaly and so loving was she to her husband that being Condemned she offered to lay down her Life as a Ransom for his Alcippehed To be the Daughter of Mars and Aglâ—â—â—os who being pursued by 〈◊〉 Neptunes Son who designed to Ravish her and the crying out for help Maâ—s came to her rescue and killed her Puâ—sâ—â—r There was likewise another 〈◊〉 daughter to 〈◊〉 wife to 〈◊〉 and Mother to Marpissa who being Râ—viâ—lâ—ed by Ida but thhe Raviâ—â—er being pursued threw himself into the River 〈◊〉 where he is faâ—lâ—â— to be 〈◊〉 into a River God Alâ—â—ppe a Woman mentioned by 〈◊〉 to have brought â—orth an 〈…〉 〈◊〉 for 〈◊〉 the 〈◊〉 of 〈◊〉 and spinning at home whilst other Women were Celebrating her Festival is faâ—led to be turned into a 〈◊〉 and her spinning yarn into Ivy and a Vine 〈◊〉 Eleâ—â—â—ya's daughter by â—â—sidice and Wiâ—e to 〈◊〉 on her 〈◊〉 â—â—got 〈◊〉 by 〈…〉 himself the 〈◊〉 of her Husband which is 〈…〉 famous for his great 〈◊〉 Althea Wife to Collidon upon notice that all her Sons except Meleager were slain in Battle threw a brand into the Fire on which the Fates had write his desteny at the Expiration of which though many miles distant he dyed and upon notice of his death after repenting her rash Act she killed herself Amalasontha Daugther to the Austra-gothick King a Woman of rare Wit and Ingenuity so that after the death of her Father taking the Government upon her she answered all Ambassadours in their own Language But marrying her Kinsman that he might assist her in the Government he put her to death to gain a more absolute power which Justinian the Roman Emperour Revenged by driving him and his people out of Itaâ— Amalthea was Daughter to Mâ—lisius King of Creet and said to Nurse Jupiter with Goats Milk and Honey when his Father Saturn had doomed him to death for which he afterwards gave her plenty of what ever she desired and placed the Goat as the Celestial Sign Capricorn Amestrie Wife to Xerxes King of Persia upon a jealousie that her Husband loved his Sons Wife took an opportunity to beg her of him in a drunken humour at his Feast called Tycta and then most Inhumanely murthered her she likewise caused divers of the Persian Nobility to be buryed alive as Sacrifices to her Idol that she might have long Life and be prosperous in her undertakings Amymone Accounted the Daughter of Danaus she gave her self much to Hunting and in a Forrest letting an Arrow fly at Random she wounded a Satyr who thereby being roused pursued her to Ravish her but upon her Invocation Neptune rescued her and for that kindness got her good will and by him she conceived and brought forth Naupleous a famous Hero Ancelis was Celebrated
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
Arguments she found she could not otherwise satisfie their Clamours she caused her Horse that was tied at her Palace gate to be let loose vowing that into whose House soever he first entered the Man of the House should be her Husband at last he went into the House of Primislaus a very Poor Man yet she however kept her Vow and Married him by which means he was saluted the first King of Bohemia Libitina a Roman Goddess of the Ancients in whose Temples things necessary for Funerals were kept which were bought or borrowed of the Priests as the People had occasion to use them Limona Daughter to Hypomanes Archon or Prince of the Athenian Common-wealth she being with Child by a Young Gentleman of Athens her Father so highly resented the dishonour done to his Family that he caused her Gallant to be drawn in pieces by Horses and put her up in a Stable with a Horse allowing neither of them any Food so that the Horse growing inraged by hunger killed her and eat her Liriope the Daughter of Thetis and Oceanus she was Married to Cephesus by whom she had Narcissus the fair Youth who flying the Courtship of the Languishing Virgins at last seeing his Face in a Fountain as he stooped to Drink he fell in Love with his shadow Litae a sort of friendly Goddesses who were wont to do good Offices for Men in procuring them their wishes and desires of things necessary for them Livia Daughter to Drusius second Son of Livia the Empress Livia Drusilla she was Daughter to Livius Drusus Calidianus who killed himself after the loss of the Philippi field she was Wife to Tiberias Claudius Nero by whom she had Tiberius afterwards Emperor of Rome and Augustus having divorced Scribona took her from her Husband when she was great with Child and Married her but having no Children by her he adopted Tiberius to succeed him Lutgarda or Luidgarda a German Lady Wife to Charles the Great she was of a Masculine Spirit and took especial delight in Hunting Wild Beasts in which she was as forward and daring as the stoutest and bravest Hero Locusta a Woman that bent her Mind to Study the Power and Effects of Poisons she serv'd the Tyrant Nero in carrying on his wicked designs in poisoning all that he ordered her and amongst other the Prince Germanicus and least she should be destroyed by the People for her hellish Practices he set a Guard over her to attend her Person whereever she went Losa de Cardona a Spanish Lady who by Acquirement in Learning was skilled in the Latin Greek and Hebrew and so profound in Divinity that the Doctors admitted her a place in the University when she died she conjured her Husband to bestow whatever he could spare to Charitable uses giving all her own Rings and Jewels to that behoof before she died Libentina or Lubentia a Goddess held to be the overfeet of Pleasures Sports and Merriments and a Protectress of Libertinisus Lucilla a Spanish Lady who assisted the Schismaticks against Cecilianus Bishop of Carthage with great Treasure to carry on their Cause for that the Bishop had angred her by a Reproof for Kissing the bones of a Martyr as she was going to the Communion Lucina a Goddess thought to be very helpful at Womens Labours and then was called the Goddess of Child-birth also the Name of a Noble Roman Lady who turning Christian Dedicated her stately Palace to be a Church or Meeting Place for the Assembly of Christians Lucretia a Roman Lady who being ravisht by Tarquin killed her self which occasion'd the Expulsion of King out of Rome Labda the lame Daughter of Amphion despised by the rest of the Bâ—tchidae Lachesis one of the three Destinies Lactary l. a Darie-house Lactucina a Roman Goddess over Corn when the Eaâ—s began to fill Ladies-bedstram an herb in dry pastures with small leaves and yellow flowers Ladies-bomer a plant with abundance of small branches and leaves fit to make Arbours for Ladies Ladies-mantle with a neat indented leaf almost like a Star Ladies-smocks a kind of water-cresses Lady-traces a kind of Sâ—tyrium or Orchis Lair-wire Lerherwire Leger-geldum an ancient Custom of punishing Adultery and Fornication by the Lords of some Mannors Laius Jocasta's Husband after whose death she married his Son Oedipus Lamia a Harlot to whom the Iâ—ebins built a Temple Lamiae l. Fairies or Female Spirits Love What is it Answ. 'T is very much like Light a thing that every Body Knows and yet none can tell what to make of it 'T is not Money Fortune Joynture Raving Stabbing Hanging Romancing Flouncing Swearing Ramping Desiring Fighting Dying though all those have been are and â—ill will be mistaken and miscalled for it What shall we say of it 't is a pretty little soft thing that plays about the Heart and those who have it will know it well enough by this Description 'T is extreamly like a 〈◊〉 and could we find a Painter could draw one you 'd easily mistake it for the other 'T is all â—ver Eyes so far is it from being blind as some old Dotards have describ'd it who certainly were Blind themselves It has a Mouth too and a pair of pretty Hands but yet the Hands speak and you may feel at a distance every Word that comes from the Mouth gently stealing through your very Soul But we dare not make any further Enquiries least we should raise a Spirit too powerful for all our Art to lay again Athens Lactea Febris the Milk Fever that which comes upon Child-bed Women on the First Days Lobers Logick is the Art of discerning true Love from that which is counterfeir and of arguing exactly upon all things that may befal them Love-spots there is one thing only that I cannot think of without indignation nor speak of but with Passion that is of Love-spots and Painting Oh the earnest and holy zeal of the Ancients against this I would rather speak in their words than mine own Tertullian bitterly he calls painted Women Ancillas Diaboli The Devils waiting-women I remember I once made use of and alluded to a Similitude of Cyprians in the presence of some great Women of quality suppose one should come into the Kings Gallery and daub some other colors over a Picture that the King had hung there being the work of an excellent Artist would not the King be much displeased at it You are Gods own workmanship do ye despise his hand that ye presume to alter it and pretend to mend it Painting and Spotting make a discovery of an unchast Mind Yea the Fathers do generally speak in the manner when the case was put to Augustine by his friend Possidonius he determines it to be an Adulterous fallacy And Ambrose goeth so far that he saith it is worse than Adultery and he gives Reasons for it Modest Woman I allow her a lawful difference of apparel according to the difference of her Quality and Estate Letters Directions to Young Ladies in writing them First
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
good be conveyed to the Heart in Poetry it makes the larger and more lasting Impression for there is nothing that the memory so quickly and kindly embraceth as we see by our stage Actors who tho in other things have many of them their memories so treacherous that they do not remember a Score left at a Tavern over night unless they be minded of it Yet in Poetry you may hear them nâ—â— their Parts through a whole Play without blundering or hesitation To conclude 〈◊〉 then being turned to good purposes it is much available Piossitâ—tâ—s Some of our Young Noviâ—â— our guls Passive are so cheaâ—ed as that they spend the best remainder of their days in courting mercenary whores and make along sure before they can obtain It is 〈◊〉 onely flesh will make one 〈◊〉 these haukes stoope to thâ—lure but she must have â—â—ver too Which my young practitioner not being acqaiâ—â—ed with maketh his request 〈◊〉 vaine When he speaks 〈◊〉 love she looks so strangely 〈◊〉 if she heard a miracle swâ—â—ing she never as yet saw 〈◊〉 man who could gaine the 〈◊〉 corner of her heart He believes all and like a 〈◊〉 be nat â—â—cured man presents 〈◊〉 with rich gifts desiring no gist from her but her self which she with a pittiful look condescends to exclaiming against Fortune for subduing her to man when God knows she hath been as common as the Highway And how my plaine down-â—ight Squire who never before was further than his fathers wind-mill in taking is taken himself with a hook that will not easily let him go and many a loud knave and sea-gull shall upon the reveneues of his purse and he shall be called Patron till all his patrimony be spent Their soul dyeth in youth saith Job and their life among the whore-mangers But if it were good here to spur a question and ask whether a whore hiring or hired is the more detestable in the sight of God The Scripture determines and judgeth that a woman taking mony for prostituring her body to men is infamous our she that giveth money to enjoy her lover is most infamous of all others All are abominable before the Lord and therefore Solomon in his Proverbs saith that The mouth of a strange woman or an harlot is as a deep pit he that is a detestation to the Lord shall fall therein And in another place he saith A whore is as a deep ditch and a narrow pit Noting thereby that if a man be once in with an harlot he shall as hadly get out again as a man that is plunged into a very deep and narrow pit where he can hardly stir himself The same Solomon in the Book of Ecclesiastes yieldeth us the reason hereof namely because she is as nets snares and bands where if a man be once in he is fast enough for getting out I find saith he more better then death the woman whose heart is as nets and snares and her hands as bands he that is good before God shall be delivered from her but the sinner shall be taken by her O that flesh and blood would listen to the advise of the spirit and follow the counsel of the man Desire not saith he her beauty in thine heart neither let her eye-lids catch thee for by a whorish woman a man is brought to a morsel of bread and the adultress hunteth for life which is pretious Again he saith Albeit the lips of an harlot drop as an hony comb and the roof of her mouth be softer then oyl yet her latter end is bitter as wormwood and as sharp as a two-edged sword Prostitute Doxies are neither Wives Maids nor Widdows they will for good Victuals or for a very small piece of Money prostitute their Bodies and then protest they never did any such thing before that it was pure necessity that now compell'd them to do what they have done and the like whereas the Jades will prove common Hacknies upon every slight occasion they are dexterous in picking of pockets which they mind most when they find the mans thoughts most imployed on somewhat else they are destructive Queans and oftentimes secret Murtherers of the Infants which are illegitimately begotten of their bodies Q QUendride a Queen of the Lumbards Famous for her Learning and Noble Exploits in Arms. She caus'd many wholesome Laws among them and civlliz'd that rough Nation by planting Christianity among those who had not before receiv'd it building many Churches and Houses to pious uses Quintillia a Roman Lady highly favour'd by the Emperour Yitus Vespasian for her Vertues modest Behaviour and Good Government of all her Actions especially when Rome Reigned in the height of Luxury and Riot and commanded the other Ladies to take a pattern by her She was courteous to all and very charitable a great favourer of the Christians tho she did not publickly profess it her self but concluded they must morally be a good people because they were humble meek modest courteous charitable and loving to all and did by others as they desired to be done unto hemselves c. Quisaca a Princess of Tarnate in the East Indies who though sought by many great Princes in Marriage refused them all and marry'd Armusa a private Gentleman of Portugal whom she fancy'd for his Courage in an attempt made upon the Isle of Tidâ—â—e She Endowed him with greâ—â— Riches and for his sake turned Christian. Querevolo Lovisade created Dutchess of Portsmouth by King Charles the Second She stood very high in the Favour and Liking of that Prince and is held to have had a great Ascendant and Influence over him Quercina a Noble Lady of Venice Daughter to a Senator who follow'd her Husband into banishment who was banish'd by the procurement of her Father because he marry'd her without his consent she being design'd by him for a Richer Fortune though less agreeable to her and liv'd a poor life with him in Corcyra chusing to be with him she lov'd before the plenty and pleasure of a Palace Quiddanet a Confection between a Syrup and Marmalade Quodlibitaries that follow their own Fancies Quadrigamist quâ—drigamus a man four times marry'd Quarentine from the Fr. Quarantine is a beneâ—â— allowed by the Law of England to the Widow of a landed man deceas'd whereby â—â—e may challenge to continue â—â— his chief Mansion-house by the space of Forty Days after his decease Of this see Brast â— 1. cap. 40. And if the Heir or any other attempt to eject her she may have the Writ de Quarantina habenda Inz. nat br fol. 161. Quater Cousens those that are in the last Degree of Kindred or Fourth Cousens But we commonly â—y such persons are not Quater Cousens when they are not good Friends Queer mort a Pocky baggage Quintain a game or sport still in request at marriages in some parts of this Nation specially in shropshire The manner now corruptly 〈◊〉 a Quintin Buttress or thick Plank of Wood is set fast in the Ground of the
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
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
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
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
Fr. Apparel cloathing array attire also Armour or Harness Habit habitus the outward attire of the Body whereby one Person is distinguished from another as the Habit of a Gentleman is different from that of a Merchant and the Habit of a Handy-crafts-man from both Hans-en-helder is in Dutch as much as Jack in a Cellar and by Metaphor it is taken for the Child in a Womans Belly Hermione the Daughter of Menelaus Hermitress a Woman-Hermite or Eremite Heroine g. a Noble or Virtuous Woman Herophila the Erithâ—â— Sibyl who being by Tarâ—â—â— denied the price of her three Books of Prophesies burnt two and received the whole price for that which was left Herâ—â—lia the Wife of Romulus worshipped by the Name of Hera the Goddess of youth Herthus a Saxon Goddess like the Latin Tellus Hessone Daughter of Lumedon King of Troy whom Hercules delivered from a great Whale Hibride mongrel of a mixt Generation Helicon a hill of Phacis not far from Parnassus and much of the same bigness consecrated to Apollo and the Muses Hence Helitoniam pertaining to that Hill Hillutim h. praises a Jewish wedding-song Heppece f. I. Cheese made of Mares milk Hipparchus an Athenian Tyrant slain upon his deflowring a Maid Hippe Daughter of Cbiâ—â—â— a great Huntress got with child and turn'd into a mare Hippiades g. Images of women on horse-back Hippoctenides the Muses Hippodamia Daughter to 〈◊〉 King of Elis whom 〈◊〉 won at a race with her father by corrupting his chariot driver Hipoliyta a Queen of the Amazons whom Hercules gave a Theseus to wife Hippolytus their Son torn in pieces by his chariot-horses is he fled being accused of adultery by his wives mother â—â—edra whose solicitations he refused Hippomenes and Atalanta won by his golden apples drown in her way were turn'd to a Lion and Lioness for lying together in Cybele's Temple Hippona the Goddess of horses and horse-coursers Hipâ—â—crataea followed her Husband Mithridates in all his 〈◊〉 and dangers Hermaphrodite Hermaphroâ—â—â— one who is both man and woman Hermitress A woman Hermite or Eremite one who lives in a wilderness Hesperides the daughters of Hesperus brother to Atlas called Aegle Aretbusa and Hesâ—â—â—busa They had Gardens and Orchards that bore Golden fruit kept by a vigilant Draâ—â—â— which Hercules slew and â—â—bbed the Orchard From this story we find often mention of the Gardens and Apples of Hesperides Honorificabilitudinity honourableness Horae l. Hours Goddesses daughters of Jupiter and Themis Hillulim Heb. Praises a Song sung at the Jews marriages by the Bridegrooms intimate Friends Hippona the Goddess of horses Hyades Atlantides Suculae the seven Stars daughters of Atlas lamenting of Hyas their brother devoured by a Lyon Hyena a Beast like a Wolf with a Mane and long hairs accounted the subtlest of all beasts changing sex often and counterfeiting Mans voice Hylas going to fetch Hercules some water fell into the river or poetically was pulled in by the Nymphs in love with him Hyllus Hercules's son who built a Temple at Athens to Misericordia the Goddess of pity Hymen aeus son of Bacchus and Venus the God or first instituter of marriage also a Nuptial or wedding song Hypermnestra one of Danaus's 59 daughters commanded to kill their Husbands the 50 sons of Aegyptus she onely saved her Husband Lynceus who afterwards killed Danaus Hypâ—â—phile Queen of Lemnos banished thence for saving her Father Thous when all the men of the Island were killed by women Hony-moon applied to those married persons that love well at first and decline in affections afterwards it is Hony now but it will change as the Moon Min. Horse-ballet a Dance or Ball performed by Horses such was that at the Emperors wedding 1666. Hypermeter Lat. a verse having a redundant syllable or one syllable above measure called by some a Feminine Verse Hysterical hysterious troubled with fits of the Mother I. JEan i. Gracious or Merciful see Joan. Iennet der from Jean Ioac or Joanna Gracious Luk. 8.3 the same with John in Mens Names Ioice i. Merry or Pleasant Iael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jagnel Judg. 4.21 perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jagnalah a Roe or Goat Isabella or Jezebel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King 9.30 i. Wo to the dwelling or the Province of dwelling Iulian i. Soft-Hair'd Iudith or Judah i. praising or confessing Ioan Countess of Montford Daughter to Lewis of Flanders and Count of Nevers she wâ—â— married to John the 4th 〈◊〉 of Britain and Count d'â—â—â—ford she Warred after her Husbands Death upon the 〈◊〉 d' Blois and took divers Town from him in Brittain and being besieged in Hennebor◠〈◊〉 sallied at the head of 60 men and burnt the Enemies standard and following this success with greater Numbers not onely raised the siege but recovered all the Dutchy of Britain Ioan d' Arc the Valiant Maid of France who of a Shepherdess became a Leader of Armies and by her Courage Conduct and success raised the drooping spirits of the French men that were at a very low Ebb by reason the English had gained the greatest part of France so that under her Conduct they beat them out of several strong holds but after she had done wonders always fighting on horse back in mans Apparel she was taken as she sallied upon the English and venturing too far in Confidence of her Fortune she was taken carried to Roan and there burnt for a witch though no such thing appeared against her Ioan d' Valois she was daughter to Charles King of France by his first wife Margaret of Sicily she was Married to William Earl of Holland Hainault and Zealand who died before her leaving William the Second his Son and four Daughters after which she 〈◊〉 a Religious Habit in the â—â—bby of Fontenele and by her Prudent Intercession stayed the battle at the point to be given between the Kings of England and France dying each Lamented of the People 〈◊〉 1400. Iocasta Daughter of Creon the Thebean King she Married King Laius and was Mother to 〈◊〉 who by reason of the words of the Oracle that he should Dethrone his Father was in his Infancy cast out to a desperate Fortune and she 〈◊〉 knowing him when grown 〈◊〉 Married him by whom she had Polynices and Eteocles who falling out about the Succession Killed each other in a Comâ—â—ce for whose Deaths and the Discovery of the Error 〈◊〉 committed in Marriage piâ—â—â— away with grief and died Ioan the female Pope of 〈◊〉 Called by them John 〈◊〉 finding her self with Child and ready to be delivered desperately killed her self with her Dagger Ioan Queen of France and 〈◊〉 the sole Daughter of Henry the first King of Navar and left Heiress of her Fathers Kingdom she was Wife to â—biâ—â—â— the fair King of France transcendent for her Piety as well as Beauty very Liberal in Charitable Deeds for she founded divers Charitable Houses and left at her Death great Treasure to be bestowed among the Poor Ioan de Albert Queen of Navar a
woman of a Martial Spirit she was Mother to Henry the fourth called Henry the Great King of France who was Grandfather to the present French King she being a Protestant highly Espoused their Cause for which she is said to be poisoned at Paris with a Pair of perfumed Gloves presented her at her Sons Wedding with Margaret Sister to Charles the Ninth of France and soon after her death the horrid Massacre of the Protestants ensued in which perished about 300000. Ioan of France Daughter to King Lewis the Eleventh was Married to Lewis Duke of Orleance afterwards King of France she was a Princess of Great Virtue she Instituted the Order of the Annuntiation forming it upon the ten Virtues of the Blessed Virgin Viz. Prudence Humility Chastity Verity Devotion Obedience Poverty Patience Compassion and Charity Ioan the first Queen of Jerusalem Naples and Sicily was Daughter to Charles of Sicily Duke of Calabria who after having successively Married four Husbands Andreas James Lewis and Otho was deprived of her Kingdoms and Life by Charles d' Durass her Cousin whom she had adopted her Heir as having no Children of her own Joan the second Queen of Naples a Woman of great Courage and Conduct but had a very troublesome Reign upon William of Austria her Husband retiring into a Monastery upon Discontent occasioned by her being too Prodigal of her Favours to others and dying without Children she bequeathed her Kingdom to Rene Duke of Anjou Ioan Infanta and Regent of the Kingdom of Portugal she was Daughter to Alphonsus the fifth who for her Prudence and Courage left her Regent when he went to War against the Moors yet at last she retired into a Monastery Ioia a Woman of Spain who preached to the People in the Cathedral of Barcelona and is said in the time of the Papacy of Pope Paul the third to Convert divers Jews at Rome and to explain in the presence of the Cardinals the Books of John Don Scotus commonly called the Subtle Doctor Iole Daughter of Eurytus the Oechalian King with her Hercules fell desperately in Love but her Father would not Consent he should have her unless he could gain her by Combate with him which when he had done he still denied to give her to him which so inraged Hercules that he slew him and took her away by force and afterwards gave her to his Son Hillus but Dejaneiza Jealous of Hercules she being his first Wife sent him a Shirt dipt in Poison and Tinctured in Nessus Blood which in Pains and Torment put an end to his Glorious Atchievements with his Life Iphianassa Daughter 〈◊〉 Praetus King of the Argines who with her Sister being in the Temple of Juno and despising the homeliness of it as also the Beauty of the Goddess she throughly nettled at the Contempt so Changed and Disordered their Minds that they fancied themselves to be Heifers and could by no means be perswaded out of that Opinion till Melampus the Physician restored them again to their Right Senses and for his Reward had Iphianassa in Marriage and a part of the Kingdom for her Dowry Iphis she was the Daughter of Lygdus and Theletusa whose Sex her Mother kept secret and from her Infancy brought her up in Masculine Apparel for that her Father had doomed the Infant if a Girl to be made away when under this disguise she came of Years Lygdus concluded a Marriage between her and Janibe a Beautiful Maid which made her Mother almost at her Wits end because that by this means a Discovery would be made but however upon her invoking Venus and offering in her Temple she on the Wedding-day was changed into a Man and did the Office of a Bridegroom to the Satisfaction of her Fair Bride Iphigenia she was Daughter to King Agamemnon by Clyâ—â—â—nestra and is said by Homer to be offered up to Diana for the successful Passage of the Grecian Fleet to Troy but as she lay on the Altar ready to be sacrificed the Goddess wrapt her in a Cloud and bearing her thence made her her Priesteis Irene Empress of Constantinople Mother to Constantine the seventh whose Eyes she put out that she might Reign alone upon which as if Heaven demonstrated a Detestation of the Cruelty the Sun for eighteen days shined so dimly as if it had drawn in its Light as it Thyestes Feast but Nicephorus having wrested the Empire out of her Hands banished her to Metylene where she soon after died of Grief Irene the Fair Grecian Lady that was presented to Mabomet the Great at the Sack of Constantinople on whom he doated so much that he spent whole Days and Nights in her Company and neglected his weighty Affairs but being reproved by his Bassas he in a rage cut off her Head with his Scymeter but repenting it betook him to the Wars to put the cruel Act out of his Mind Iris Messenger to Juno said to be the Daughter of Thaumus and Electra she is painted with a Rain-bow circling her her Name importing the Painted Bow so often seen after Showers in the Clouds Isaura Clementia a Lady of Tholouse in France famous for her Learning and Ingenious Parts she appointed the Floral Games yearly kept there and in the Town-house her Marble Statue stands Crowned with Flowers Ius a Goddess worshipped by the Egyptians her Sacrifice and worship was Infamous and Obscene insomuch that the Priests were forbidden to speak any thing of them and the Romans forbid it in their City Isota of Verona a Lady of great Learning she wrote five hundred sixty four Books which are to be seen in Thaurus Library and held divers Disputes with the most Learned Men yet dyed at the Age of thirty six Years a Virgin Iudith a Holy Widow who by destroying the Tyrant Holyphernes delivered the Jews Iudith Daughter to Velpo Count of Ruensburge she was made Recluse by the People Iudith Daughter to Charles the Bald and Wife to Ethelwolfe and Ethelred Kings of England Iulia Wife to Severus the Roman Emperour and Mother to Geta she after the Death of her Husband Married Bassianus Caracalla her Son in Law who fell in Love with her upon seeing her naked Thigh Iulia Wife to Pompey and Daughter to Julius Caesar she died in Child-bed before she could compose the differences between those great Captains which afterward caused such Distractions in the Roman State by a Piteous war Iulia the Daughter of Augustus Caesar and Scribonia â—he greatly perplexed that Emperour in the heighth of his Fortune by her loofe Carriage and Wanton way of living she was Married to divers Husbands by whom she had several Children but Wedlock not being capable of satisfying her Lustful Desires and shâ— continuing her leud Courses her Father Banished her after that she was Married to Tyberius but disdaining him he coming to be Emperour revenged her Pride and Scorn by confining her so straight that she pined away for Hunger Iulia Daughter to Agrippa and the beforementioned Julia she followed her