the Counsellour has a passage to this purpose in the Ninth Book of his Pleadings where he tells us That it is Received Truth that a perfect Child as to the Limbs and Lineaments may be born within seven months and live and he quotes Hippocrates for his Authority and divers others who affirm in lawful Matrimony seven months will produce a Child which in time will be lusty and strong Gallen in his Third Book Chap. 6. argues upon the same matter but rather according to mens Opinions than according to what the matter will reasonably bear as supposing there is no certain time limited for the bringing forth of children and Plinny says a Womun went Thirteen months with Child and another that it may be any time between Seven and Thirteen months but as to the seventh month Lemnius tells us That he knew divers married People in Holland that had Twins who liv'd and flourish'd their minds apt and lively not upon their first being marri'd which might there as well as here have bred suspicion but when they had been married many Years and no ground or room for so much as the shadow of it was left of their being spurious because born within that time He goes on and tells us an Example of his own Knowledge There was said he a great disturbance which had liked to have occasioned much bloodshed and some was spilt about it happening upon the account of a Virgin who descending from a Noble Family had her Chastity violated and this violation of her Honour was charged upon a Judge President of a City in Flanders who absolutely denied it and having seen the Child said he could make it a appear to be a child of seven months and that at the same time he could prove himself to be some hundred miles off for a continuance of Time Physicians were hereupon consulted as also Experienced Women by Order of the Judges before whom the Hearing was and they made diligent Enquiry into the Affair and without respect to any thing but their own Consciences they made their Report That the Child had been carried in the Womb but Twenty Seven Weeks and some odd Days but that if it had its full time of Nine months it would have been more firm and strong the body more compact the skin faster and the breast-bone that had a kind of a Ridge like that of the breast-bone of a Fowl would have been more depressed It was a Female Infant and wanted Nails having only a thin film or skin instead of them and this they concluded was for want of heat which more time would have matured We might produce a cloud of Testimonials to remove these Falling out Charges and Suspicions that make Marriage unease and uncomfortable but these we hope may suffice as to these particulars P Palatina a Goddess supposed by the Romans to govern over the Palace Palatula was the Name of the Sacrifice offered to her and her Priests who sacrified were called Palatualis Pallades were Young Virgins dedicated by the Thebeans to Jupiter after this sort of the first born and most beautiful was consecreated to him who had the li\berry the lie with whom she pleased till the time of her Natural Purgation and after that she was to be bestowed on a Husband but from the Time of her Prostitution to the time of her Marriage her Parents and Friends lamented her as one out of the world but at her Wedding they made great Feast and exceeding rejoycing Palladuim a Stame of the Goddess Pallas having a Lance or Javelin in its Hand and Eyes so artifica lly placed in the Head that they seemed to move as if alive The Trojans perswaded them-selves that this Image was made in Heaven and fell down from Jupiter and going to consult the Oracle of Apollo about it they had Answer that the City should remain impregnable Whirst Image remained in the Temple of Pallos but in the Ten Years Wars with Greece Diomedes and Vlysses undermining a Way beneath the ground into the Temple and killing the Guards stole it away soon after which the destruction of the City followed There was likewise a Statue of Pallas at Rome and in divers other places Pallas other ways called Minerva the Godness of Arms and Arts or Wisdomm who is fabled to have sprung from the Brain of Jove and was a great Patroness of the Greeks at the Wars of Troy Phillippa a Noble Italian Lady who for the Love she bore her Husband put on Armour and followed him unknown to the Wars and in The Battle of the Pavy sought between the Imperials and Italian Confederates against Francis the French king fighting Couragiously by his side she saved his Life in the press of the Enemies Parnel contracted for petronella a little stone Penelope so called from cerrain Birds she sed Philadelphia i. brotherly Love Phil or Philip a lover of Horses Phillis à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. folium a little leaf Phillida dim a Phillis Phoeke Rom. 16.1 i. Moon see the Etym. of Phoebus in mens Names Polyrena she that entertains many strangers Prisca i. ancient or old Priscilla Acts 18.2 dim à Prsca i. ancient or old Prudence i. Wisdom knowledge a Name commonly used Pamphilia an Egyptian Woman of great Learning she flourished in the Reign of the Emperour Nero she was the Daughter to Solerides and marry'd to Socratides a learned man from whom she gained her proficiency in Languages leaving to Posterity 8 books of Miscellanous History besides other Works that were lost end not transmitted to Posterity of which only mention are made by Suidas and several other Credible Authors Paranimphs Maidens that undressed the Bride to her Nuptial Bed and lead the Bridegroom to it or as we call them Bride-maids Parcae called the Goddesses of Destiny by the Names of Clotho Lachesis and Athropos by some said to be the Daughter of Athropos and Themis by others of Necessity the Night and Chaos who had power to spin out and cut the Threads of the Lives of mortals The Youngest spun out the Thread the next in Years the Distaff and the Third cut it off which waan Emblem of the stages of mans life from Youth to Manhood thence to Old Age and consequently Death Parthenope one of the Nymphs or Land Syrenes who endeavoured to destroy Vlysses in his return from Troy by Shipwracking him on the Rocks of the Coast where they resided but was prevented by his causing his men to stop their Ears with Wax and Wool and tying himself to the main Mast she in Anger to miss her Aim which had never failed upon others threw herself into the Sea and there perished and being cast on the Shoar of Italy her Tomb by the order of the Oracle was erected were now the City of Naples is scituate Partula to whom the Romans assigned the care of Pregnant Women near their time called by others Lucina the Goddess of Child-birth Parisatis Sister to Xerxes the Persian King and Wife to
time of the Emperor Octavian another Dolphin in the same manner took love to a Child upon the Sea coast near to Pusoll and that every time this Child called Simon they say this Fish will run at that name it came presently to the Sea brink and the Child mounted upon the back of it and the Child was carried into the Sea as little away as he would and brought back again safe He saith also that this Child dying by accident of Sickness and the Dolphin coming divers times to the accustomed place not finding the Child there died also In Argis the Child Olenus was affected by a Goose So likewise Lycidas the Philosopher who whould never depart from him nor be driven out of his Company but was his continual associate in publick and private in the Bath in the Night in the Day without any Intermission Plin. lib. 10. cap. 22. Glauce the Harper was beloved of a Ram a Youth of Sparta by a Daw. Nicander apud Caelium witnesseth That one Selandus Butler to the King of Bithynia was belov'd of a Cock whom they called Centaurus A Cock doted likewise on a young Lad whose name was Amphilochus by Nation an Olenian Why may we not then as well give credit that Semiramis was affected by a Horse and Pasiphae by a Bull When Pliny tells us that in Leucadia a young Damosel was so belov'd of a Peacock that the enamoured Bird never left her in life and accompany'd her in death For seeing the Virgin dead she never would receive Food from any hand but so pin'd away and died also In the City of Sestos a young Eagle taken in a Nest was carefully brought up by a Virgin The Bird being come to full growth would every day take her flight abroad and all such Foul as she could catch bring home and lay them in the Lap of her Mistress And this she used daily as it were to recompence her for her fostering and bringing up At length this Virgin dying and her Body being carried to the Funeral Fire the Eagle still attended which was no sooner expos'd unto the flames but the Bird likewise cast her self with a voluntary flight amidst the new kindled Pile and to her Mistresses Hearse gave her self a most grateful Sacrifice Beauty in General its Alluring to Liking and Love They who do adore or contemn Beauty do ascribe too much or too little to the Image of God it is undoubtedly one of the rarest Gifts which Heaven hath afforded unto Earth According to the Opinion of Plato It is a humane Splendor lovely in its own Nature and which hath the force to ravish the Spirit with the Eyes This worthy Quality is worthy of Respect wheresoever there be Eyes or Reason it hath no Enemies but the Blind and Unsensible all the World yielding Homage to those to whom Nature hath given the preheminence over others Those Ladies who imagine that the Number of their Servants do add something to their Beauty and thereby seem to take much satisfaction in their submissions and services do give a great advantage to their Enemies and shew they may be won at an easie rate whilst there needs more for them to become Masters of their desires than Praises and Respects But the fairest of Women may find an excellent Remedy against Vanity it being at sixteen Years of Age they could represent unto themselves the defects and Inconveniences of old Age. Nevertheless it is worth the Observation that Cato had Beauty in so high an Estimation as that he was heard to say publickly It was no less a Crime to offend Beauty than to rob a Temple Sulpitia amongst the Roman Ladies had such beautiful Eyes that the Men of those Days could not behold her without a will to adore her It is recorded that the Neck and Bosom of Theodeta the Athenian was so pleasing that Socrates himself did fall in Love with them they are Draughts and Charms which are not to be sought by Artificiousness nor possessed by Vanity Nature affords them to some Ladies on purpose to please the Eye and to raise the Mind unto the Love of him who is the Fountain of all Human Perfection Galen doth make mention of Phryne who whenever she appeared she Eclipsed the Lustre of all the Ladies of the Assembly and filled them with Revenge and Shame at the last they invented a Sport amongst themselves which every one was to Command by turn when it came to her turn to be Commandress she told them that she would lay but an easie Charge upon them which was that every one of them should wash their Face and their Hands which when they had done for they were bound unto obedience they might easily discover the the true Beauties from the Counterfeit and there was hardly any one that could be known by their former Countenances their Faces were become quite others than they were This pastime if it were put in practice in our times would no doubt be as ungrateful to many of our Ladies I do the rather make mention of this rare Beauty because that it was for her that those famous Judges called the Areopagites did lose the Name and Reputation of Judges not to be Corrupted because not believing her to be innocent yet when they beheld her they could not judge her to be faulty Hipperides the Orator pleaded in vain against her for as soon as she made her appearrance her presence served â— an Apology and she needed not but only to appear to defend herself The Beautiful ever gain their suit and â— Justice doth but open her Eyes to behold them how poorly soever it is sollicited their cause cannot go ill So that you see Beauty is a pleasing Object in the eye improved by the apprehension of Fancy and conveyed to the heart by the Optick part If the Owner that enjoys it know it It begets in her a dis-esteem and contempt of inferiour features None can serve an Eccâ— but Narcissus What a scornful eye she casts upon common persons or a Plebeiâ—â— presence She could find in her heart to be angry with the wind for dealing so roughly with her Veil or hoising up her skirts and scourge those Aeolian scouts for being 〈◊〉 saucy She wonders that Venus should be for a Goddess recorded and she never remembred This that passionate Amorist well discovered in this Canto Beauteous was She but to coy Glorious in her tyres antoâ—es But too way-ward for the Boy Who in action Spher'd 〈◊〉 joyes Love-tales she could deigâ—â— to hear And relate them Week by Week But to kiss when you come near Lips was turned into the Cheek Beauty that is too precise Though it should attractive be Darting beamelins from her eyes 'T were no Adamant to me Nor did that incensed Gentleman shew less passion upon the like regret from a disdainful Lady whose long practise in Painting and delicate Tooth together had so corrupted her breath as Cocytus could not have a worser
Love Chara I. She that is dear beloved favour'd or pretious Charity I. Charity Love Bounty Chlâ—ris forsan à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. green Gr. Christian given from our Christian Profession from Xeâ—â— i. the Annointed i. 〈◊〉 Câ—â—rlie that hath a kind of dimness in his sight or thâ— is Gray-ey'd Clare she that is fair bright or clear Lat. Cleobulina dun for Cleoâ—lus I. famous for Counsel Cleopatria qu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. the Glory 〈◊〉 her Father or Country Constance i. constant fine always one Lat. Calphurnia a Roman Maâ—tron who pleading her own Cause made such an unplâ—sing a Harangue that the Senate made a Decree that â— Woman should be admitted 〈◊〉 plead for the future Camillia Queen of the Volscians she aided Turnus 〈◊〉 gainst Aeneas and after many brave Atchievements was 〈◊〉 by a cowardly hand Camilla Sister to Pope Sixtus the Fifth who of â— Poor Woman was rais'd by him to the degree of a Princess and her Children provided for after an extraordinary manne tho we do not hear that her Advancement made her proud a thing very common in oâ—â— Age. Camma a Lady of Galatia marry'd to Sinatus who being kill'd by Sinorix that he might enjoy Camma she after having bewail'd her Husband's death seemingly consented sented to be his Wife but poisoned him in the Nuptial Cup and at the same time 〈◊〉 rejoicing that she had the happiness in her Fall to be revenged on her Husband's Murtherer Campaspe a very beautiful Woman whose Picture Alexander the Great caused to 〈◊〉 drawn by Apelles but the Painter whilst he was drawing 〈◊〉 fell in Love with her and â—btain'd the King's leave to marry her Candace an Ethiopian Queen of the Isle of Meroe whose Eunuch St. Philip conâ—erted to the Christian Religion and he converted the Queen with a great number of her Subjects She was a Woman of a Heroick Spirit much â—ddicted to the Wars in which â—he lost one of her Eyes Carines Women who in great Funerals were Mourners and made doleful Lamentations over the Dead Carmel our Lady of Mount-Carmel Carmenta a Grecian Lady Mother to Evander who â—ailing from Greece planted himself in Italy by the courtesie of King Faunus and assisted Aeneas in his Wars against Turnus for the gaining the Fair Livinia Carna a Goddess taking Care of the Vital parts of Men to keep them in Health and â—engthen their Days Cassandra a Lady of Venice very famous for her Learning in divers Languages and Sciences leaving many curious Pieces of her works behind her Cassandra Daughter to King Priamus ravished by Apollo who to recompence her gave her the Gift of Prophecy but she afterward not proving so agreeable as he expected he so order'd it that none should believe her Catâ—hina Daughter to Lucippius the Sicyonian King she succeeding her Father marry'd Messapais a Sea Captain who had before gotten her with Child as she was rambling on the Sea-shoar when to hide her Infamy she declar'd That Neptune came out of the Sea and ravish'd her which passed for current with the People Calliope one of the Nine Muses styl'd the Goddess of Rhetorick and Heroick Poetry She was painted Young crown'd with Flowers holding in one hand a Book and in the other a wreath of Laurel Callipatria a Woman of Elis being of great strenght she us'd to disguise herself in Man's Apparel and Wrestle at the Olimpick Games tho Women were strictly forbidden to appear there but being discover'd she was pardoned and to prevent the like for the future it was ordined that those who enter'd the Lists should be stript naked Calithoe Daughter of Sâ—amander marry'd to Troâ— third King of the 〈◊〉 afterward from him named 〈…〉 had by him three Sons 〈◊〉 â—â—nimâ—les and 〈◊〉 Grandfather father to Anchises the Father of Aeneas the Fugitive Trojan who planted himself in Italy after the Destruction of Troy Chalisto Daughter of Lycaon an Arcadian who listing herself among the Nymphs of Diana and vowing Chastity was nevertheless debauched by Jupiter and being found with Child the Goddess turn'd her into a Bear yet she brought forth a Son call'd Arcos But Jupiter taking compassion on them translated them to the Stars where they are called the great and little Bear Callithoe Daughter of Lycus a Tyrant of Lybia she advertis'd Diomedes her Husband of the Ambushes her Father had laid and by that means sav'd his Life But he afterwards ungratefully forsook her upon which she hang'd herself Callithoe Daughter of the River Achelous she was Wife to Alcemon who being Murther'd her Father obtain'd of Jupiter that her young Children should immediately grow up to Mens estate that they might revenge their Father's death which was granted and they accordingly perform'd it by slaying the Conspirators Calphurnia Wife to Julius Cesar a virtuous Lady who dreaming that the Roof of the House was fallen down her Husband stab'd in her Arms and all the Doors opened of their one accord perswaded him not to go to the Senate But 〈◊〉 regarding her he was there stab'd by the Conspiratoâ— Cassiope Wife to Cepâ— an Aethiopian King she 〈◊〉 Mother to Andromede 〈◊〉 for comparing her Beauty 〈◊〉 the Nereides had a Sea-â—â—ster sent by Neptune to â—â—vour her Daughter but she was ty'd naked to a Roâ— Perseus the Sun of Dane â—â— Jupiter came on his wiâ—â— Horse Pegassus through 〈◊〉 Air and in a dreadful Comâ— kill'd the Monster and 〈◊〉 the Lady and is fabled to â—â—tain of Jupiter that the Moâ— and Daughter when they 〈◊〉 might be made Constellatiâ—â— and fixed in the Skies 〈◊〉 the Northern Stars Catharine d'Bedicis 〈◊〉 of France Catharine d'Siena a 〈◊〉 of the third Order of St. Dâ—minick a very Pious and Dâ—vout Lady after her death 〈◊〉 was Canoniz'd by Pope 〈◊〉 Catharine of Alexanâ—â— another Saint tho some 〈◊〉 whether there ever was such Person Catharine of Araâ—â— Daughter to K. Ferdinand 〈◊〉 Fifth she was sent over 〈◊〉 England and first married â—â— Prince Arthur and after 〈◊〉 death to Prince Henry wâ—â— Succeeded Henry the Seveâ—â— She was Mother to Q. 〈◊〉 and being divorc'd the 〈◊〉 after dy'd for Grief Catharine of Austria Dâ—ches of Savoy she was Daughter to Philip the Second â—â— Spain by Elizabeth of France she was Marryed to Emmanuel the first Duke of Savoy and dyed at Turin Anno 1597. Leaving Five Sons and Four Daughters behind her Catherine of Poland she was Queen of Sweden and Daughter of Sigismund the first King of Poland she was Married to John Prince of Swedeland and Duke of Fineland Son to Gustavus the first She was a Lady of great Virtue and Patience bearing her Husbands troubles and continuing with him during his seven years Imprisonment with a wonderful Constancy Catharine of Portugal Dutches of Bragance she was Daughter of Edward the Second King of Portugal and Maryed to John the Second Duke of Bragance after the death of Sebastian she disputed her Right with Philip the Second King of Spain for the
to enter upon an unfair War without any just cause or provocation to go about to put that force upon a Lady which no Man would endure to have put upon himself viz. to compel her to Love and settle her Affections on him whether she can or no or else the Reputation of the Sex must be wounded which is so unreasonable and carries such a contradiction in it self that it ought to be avoided by all that would be thought ingenious for their Credits sake For Malice and Scandal are highly blameable and looked upon as ' Monstruous by the sober part of Men and he can neither be a Wise or Good Man that admits them to take any place in his thoughts we must however acknowledge that the fall of Man broke in pieces the Frame and Evenness of Spirit and raised a disturbance in the Serenity of the Soul since Adam came into complyance with the Serpent the whole race of Mankind hath plentifully vented the poison of Reproach our purpose however is not to create a tedious Discourse by evincing this in its Latitude but to bring in Evidence and inveigh against those Envenomed Arrows of contumely with which Men unfairly shoot at the Reputation of the Female Sex to erect Trophies of a Spightful Ambition upon if possibly the Ruins of their Reputation and in attempting this they draw their Malice to the dregs and pour it upon them with a flood of evil Words as if an universal malady possessed that Sex and all Women were of an evil Complexion The repute of Women has been perplexed with Volumes of Invectives and Similies drawn from the most unconstant and unstable things to liken their humours an unvariableness of Winâ—s Water c. Even Old 〈◊〉 with his hobling â—eet treads upon Female Credit and Reputation in these words Half so bloody there can none Swear and lie as a Woman 〈◊〉 Others make her the Moral of Pandoâ—â—s Box the Emphatical punishment of the over bold Prometheus Aretine Mantuan and Petronius have laboured mightily to fully so Beautiful a Creature yet there is no tongue so impudent as to affirm that Adams Rib abstracteth wholly from crookedness that there is no particular Woman whose Merits hath not raised her above the reach of just Reproof Modesty abounds most in Woman and where the habitation of Modesty is there is the Tabernacle of Vertue If the Man may be properly stiled the Son of the Creation Woman may aptly be termed Ray and Splendour for as he is stiled 1 Cor. 11.7 The Glory of God She is stiled his Glory and how fordidly does he degenerate from the Innate Dictate of self-preservation that puts an Eclipse upon his own brightness Woman is the Mother of all Living and shall not Man rather bless than curse the Fountain from whence such happiness flows to him as a Being in this World an I pâ—ting him in a state of attaining one more Glorious in the other Woman is part of Man and what an intense degree of folly must possess him who hates his own Flesh and bites it with the Teeth of Slander The Aimâ—â— God who judged Aâ—ams Felicity 〈◊〉 â—mplaâ—ed till he had made him another self and therefore in affronting and dispising that Gift he affronts the Wisdom of Heaven and Scorns the Workmanship of Gods hands which is a very high Impiety and though there may be some bad Women yet the darkness of their Vices cannot cloud and benight the bright Vertues of so many as have adorned the Stage of the World with uncommon Lustre and in their Zeal for Religion they have more particularly Exceeded Men. Socrates makes mention of a Fair Christian Lady who observing divers of their profession ready to embrace the Flames under the Persecution of Valentian her Zeal in so good a Cause made her press through the crowd of People that were Spectators and Voluntarily pass through the Fiery Tryal with these blessed Martyrs to the enjoyment of Thrones and Kingdoms of unspeakable Pleasure and Delight which Constancy and Holy Courage so confounded the Tyrant that he thereupon â—ackned the Persecution Eudoâ—â—a Wife to Theodosius the Emperour did so abound in Religion and Honourable Practices that she got her a name more lasting than the stately Structures She founded for the use of Piety and Divotion Eusebius tells us Theodâ—cia the Virgin not Eighteen years of Age too beautiful and Tender a Morsel for devouring Flames with Incredible Constancy and Patience endured Martyrdom under Diocletian And mentions two other Virgins that Expired by the same Fate of whom he tells us that the Earth they had trampled on was not worthy longer to bear them Paula a Noble Religious Lady is spoke off with venerable Esteem by St. Hierom in these words Were my Members says she as many Tongues and all my Joints endued with the Gifts of Elocution the Expressions which I could then utter would be low and fall much beneath the worth of that venerable Lady who has not heard of the Patience of Eleonora who thrust out to a desperate Fortune by her own Friends for her Religions sake endured Commerce with Wolves and Tigers And Men more Savage in their corrupt Natures than those untamed Beasts Xenophon has made Pantheâ— famous in his Writings by the Character he has given her viz. That she was so Excellent a Woman That when her Husband was at home or abroad That she was a Faithful Wife as well in his absence as in his presence It was that as it were changed Sexes with him and infused Courage and Magnanimity into his fainting Spirits Herxes once confessed that Women were his best Soldiers having turned their Distaffs into Swords whilst on the contrary the Men degenerated and took the natural fear and weakness of Women upon the miseries Egyptian Women of old Negotiated abroad and the Men kept house betaking themselves to deminitive Labours Admetus King of Thessally being ready to breath our his last farewel Air in the World was upon consulting the Oracle of Apollo at Delphos told him his Life would be assured to him if any one would voluntarily undertake to dye for him The People loved their Prince but not so well as themselves all his Friends denyed to shoot the Gloomy Gulf of Death for him Even those that were Aged and ready to return to their Primitive Dust would not Anticipate their Fates some few hours to save a King on whom the welfare of the Kingdom depended Till Alceste his Queen whose tender youth and Beauty made all not to expect any such offer from her as a Bud too fresh and tender for deaths cold hand to crop with Joy and Alacrity undertook to die for her Lord and performed it with more than Manly Courage Whose Legends might be written of Women who have caused wonder and admiration in the minds of Men not prepossessed with Malice or Envy to the Fair-Sex enough to make them blush to see themselves so far out done by those they suppose themselves so much Superiour
Paradice 〈◊〉 forge Hall conterfeit 〈◊〉 play Tantalus seign 〈◊〉 with a thousand other 〈◊〉 And if they be minded 〈◊〉 Exalt that which they love then what is her Hair 〈◊〉 Golden Locks her Brows 〈◊〉 her Eyes 〈◊〉 〈◊〉 Looks shining her Mouth 〈◊〉 her Teeth Pearls of Orient her 〈◊〉 Balm Amber and Musk her throat of Snow her Neck of Mole the Apples see things that she hath on her Breast Bails or Apples of Allablaster And generally all the rest of the body is to other 〈…〉 treasures of 〈◊〉 and of a nature 〈…〉 had reserved to please or agree in all perfection to the thing that they love Here you may see how this cruel Melody of Love tormenteth those that are attainted with this mortal poyson and notwithstanding there are so many People Nations and Provinces so charged with these furious Assaults that is there were an Army made of all he lovers that are in the World there is no Emperour nor monarch but would be afraid to see such a number of fools in a company And nevertheless this pestilent Evil by custom hath so prevailed on humane kind that there can no remedy he found although that many medicines Greeks and Arabians have employed all their Wit and Policy for to 〈◊〉 this passion Sameratiâ—s 〈◊〉 and Ovid have written many great Volumes of the remedy of Love by the which they shew the remedies for others but they can find no remedy for themselves for that all three dy'd pursu'd and destroy'd not for the harms that they did at Rome but for the Loves that they 〈◊〉 at 〈◊〉 But this 〈◊〉 〈◊〉 which I have read 〈◊〉 destroys that things are come to such 〈◊〉 〈◊〉 when this foolish 〈◊〉 doth take hold of us it rendreth us british and unsensible as it hath been manifestly and evidently shewed and seen in a young man being of the highest 〈◊〉 in Athens and well known of all the Citizens of the City the which having many times beheld a fair statue of marble very excellently wrought which was in a publick place of Athens he was so stricken with the love of it that he would never be out of the sight of it and always remained by it embracing and kissing it as if it had been a living soul. And when that he was out of her sight he went and lamented so piritully that it would have moved the most 〈◊〉 to pity and in the end this passion got so much power on him and was brought to such extremity that he desired the Senators to sell it him at what pride they would to the end that he might have it to bear about with him the which thing they would not grant for that it was a publick work and that their power and authority extended not so far Wherefore the young man caused to be made a rich Crown of Gold with other sumptuous ornaments and went to the 〈◊〉 let the Crown on her head could 〈◊〉 her with 〈…〉 hold it and call upon it and worship it with such obstination and percinacity that the people were ashamed of his foolish and and ridiculous love so that they forbad him to approach or resort to the Image any more Then the youngling seeing himself to be deprived and kept back from that which was more deer to him than his life being oppressed with grief for sorrow killed himself For the vertue of this passion is so great that after it hath entered and taken full root in the heart of men it walketh uncurable by the most livelyest and sensible parts of the body and being in full possession of us she causeth an infinite number of tears and sighs to be pour'd out so wholly that oftentimes it taketh away our life The which the great Philosopher Apolonas Thianeus confirmed to the King of Babylon who most earnestly pray'd him to shew him the most grievous and cruellest torment that he might invent by all the secrets of Philosophy for to punish or chastise a young Gentleman whom he had found a bed with one of his Damosels which he favoured The greatest torment saith the Philosopher that I can shew thee and iuvent for to punish him is for to save his life thou shalt see by little and little the burning heat of love to get so much on him as it hath already begun that the torment that he shall endure will be so great that he shall not imagine nor find remedy therefore and he shall find himself so stirred and provoked with divers cogitations and thoughts that he shall burn aud consume in this flame as the Butterfly doth in a Candle in such sort that his life shalll be no more life but a very death more crueller than if he passed through the hands of all the Tyrants and Tormenters of the world Here is in sum the cause why I let my pen ruu at large on this passion of Love which is the whole decay of the most part of Youth in our Age For have they never so little set their Foot or Minds on the pleasures of this World they prepare themselves to Love Then Youth Liberty and Riches are greatest provoken in this World and in those wicked Occupations they lead without fruit the best part of their life Parents when Good their Character Good Parents begin their care for their children not at their birth but conception giving them to God to be if not as Hannah did his Chaplains at least his Servants and this care they continue not only for a time till their children are grown up and provided for but as well as they may even to the day of their death They shew them in their own practice what to follow and imitate and in others what to shun and avoid For though the Words of the Wise be as Nails fastened by the Masters of Assemblies yet certainly good Examples are as the Hammar to drive them in and clench them to a lasting continuance in the mind Those Parents that correct their children for Faults themselves are guilty on in their sight or hearing can have hale hopes to reclaim them and indeed deserve correction more than their children Good Parents decline to wellcome and embrace the first Essays of sin in their children as knowing it very dangerous and destructive to them For as Weeds and Trash Eldar buds Nettles Clivors and the like are accounted Herbs in the Spring and much pleasing though afterward rejected so they see that many over fond Parents are pleased with the Early Evils and Licentious Wantonness of their children in their Infant tattle and restrain it not though God is displeased and oftended at it till they begin to see their Error when it is grown up rank even to a loathing and detesting in themselves with what before they were satisfi'd and contended they therefore instruct their children Early in the ways of Piety and by Example and Advice lead them in the way they should go that although they are Young they will not forget it when they are
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
with wonder and they take her for a kind of a Terrestial Paradise furnished out with delights not common to the World Friends and Relations are forsaken for her and she is exalted upon the Soveraign Throne of Affection Life is a small hazard to protect or vindicate her Honour Says Esdras though it was death for any to touch the Persian Kings without an especial Command yet says he of Darius I saw Apame his Concubine sitting familiar with him on his right hand and she took the Crown from off his head and put it on her own and stroaked him with her left hand yet the King was well pleased Gaping and Gazing on her and when she smilled he smilled and laughed when she laughed and when she was angry he flattered to be reconciled to her When the fair Chariclea fell into the hands of Pyrates with divers others she only escaped being put to the Sword her Excelling Beauty working upon the Villains heart contrary to their bloody custom to save her Life Some Nations chuse their Kings and Queens by their Beauty and Proportion of Body without regard to their Birth As of Old the Indians Persians and Aethiopians have done Barbarians Stand in awe of a Fair Woman c. Barbarous People have many times given Adoration to Beauty And Helena though she was the cause of a Ten Years War attended with so much Ruin and Dissolation with the Armour of her Dazling Beauty stood proof against her injured Husbands Anger and Disarmed his hand that was about to take her head so that he stood as one amaz'd at her Excellent Features and letting his Weapon fall tenderly Embraced her For as the Old saying is The Edge of the Sword is dull'd by Beauties Aspect It is said of Sinalda a Queen that when she was doomed to be trampled to death by wild Horses the Beasts though before untractable were so astonished at her Beauty that they stood still gazing with wonder upon her admirable Form and would not by any force be driven over her Lucian confesses though a Person very judicious that his Mistrisses Presence has for a time so over-powered his Senses that he has been void of Understanding And others indeed have run quite distracted when they have found nothing but disdain after a long attendance They waite the sentence of her Scornful Eyes And whom she favours lives the other dyes No Medium she allows there always waits Life on her smiles her frown commands the fates To cut his Early Thread who must forego Her Beauties for the Mellancholy shades below Body the Beautifying thereof Bodies that are weak and moving Mansions of Mortality are exposed to the Treacherouâ— underminings of so many Sicknesses and Distempers that it 's own frailty seems a Petitioner for some Artificial Enamel which might be a fixation to natures Inconstancy and a help to its variating Infirmities for he that narrowly observes that Fading house of distempered Clay will soon find that it Imulates the Moon in Mutability that though to day it be Varnished o're with a Lively Rosie Blush to Morrow it is white-washed with Megar paleness as if death had took it to hire and made it a whited Sepulchre that though to day it appears smooth and gay So that Venus herself might be tempted to take her Recreation there to Morrow it may be so rough cast and Squall'd that Cupid can scarce walk there without being over Shoes Now to Sublimate Nature beyond the reach of Sickness by a lasting Aetherial Pulcritude and by Cosemetick Antidotes to fortifie it with and Incapacity of being surprized by any Features Fretting Malady would be a business that would not only puzle the whole Elaboratory of Chymists but their Atcheus too although of the Privy Council to Nature and confident to her recluded Privacies But to make Beauty the Lure of Love of a more ordinary Lustre to fix the Complexion of the Body so that it be not too frequent in it's variation or to keep the Fair and Damasked Skin from being too much sullied with deformities Is a task not transcending the Sphere of a Modest Vndertaking and such a one Ladies you will find in this work beyond perhaps what ever has been before exposed to your fair Eyes though not in a Compleat Body but reduced under their Several Alphabets as the nature and necessity of this undertaking requires But let us come a little nearer to the purpose Bodies that are very Lean and Scragged we all must own cannot be very Comely It is a contrary Extream to Corpulency and the Parties Face seems always to carry Lent in it though at Christmas looking so Megarly that when such of either Sex come to their Confessor he perceiving them meer Skelitons dares not for fear of Solecism join them Pennance to Mortifie the Flesh No part about them thrive but their Bones and they look so Jolly and Lusty as if they had eaten up the Flesh and were ready to leap up of the Skin that they may fall upon others Truly Ladies such Leanness is a very Ravenous Guest and will keep you bare to Maintain him If thefore you are Desirous to be rid of his Company observe the Following prescriptions Be sure to take care in the Summer to keep your Chamber Cool and moist with some Fragrant Flowers set or scattered about it when you are about to go to Meals chase your Body as much as you can that the blood may be stirred in the Veins and the Skin sit more loose At your Meals Eat not any thing that is very Salt Sharp Bitter or too Hot but let your Food be sweet of a quick Digestion and Nourishing as New Eggs Veal Mutton Capon c. and for three hours after Meat take your Recreation in that whereby your Body may be moving and stiring twice a Month if the weather be not extream bad make moreover an Electuary to be taken Morning and Evening in this manner viz. Take sweet Almonds Pistach-nuts Sugaâ— and white Poppy-Seed beat them according to Art into the form of an Electuary and take the Quantity of a Walnut for many Mornings and Evenings this will not only make you Fat but give you a good Complexion then for your diet take a young Capon and the Flesh of Four Calves feet with a piece of the Fillet of Veal boil them in a sufficient quantity of fair Water and white Wine then scum the Fat off and put the Broth well pressed from the Meat into a New Earthen Vessel with a pound and a half of Sugar a dozâ—â— of Cloves half an ounce of Cinnamon then boil it gently again and add the whites of 2 Eggs reboil it and pass it through a strainer before it cool mix with it a little Musk and Amber boiled in Rose-water and take of this which will be a kind of a Jelley twice or thrice a day Bodies sometimes fall away in one part and not in another if so to bring your Body to even terms take
Kingdom of Portugal but though the Spaniard had then the longest Sword it is since fallen to her Posterity The Vertuous Donna Catharina Queen Dowager of England being likewise decended from her Cave vel raba Daughter of Julian Count of Ceuta and Consuegra she was Ravished by Rhoderick King of Spain which so incensed her Father that to Revenge it he called in the Sarazens who in a Barbarous manner over-run all Spain and expulsed Rhoderick his Kingdom Centhris Wife to Cinyre King of Cyprus Mother of Myrrha whom Venus turned into a Myrrhe tree Cenee a Maid That for her Viginity prevailed with Neptune to turn her into a Man that she might never more be ravished which he did and finding her of a Martial Spirit that she might be safe in War he rendred her Invulnerable but fighting with the Centaurs they bruised her to death with the weight of mighty Clubs after which she is fabled to be turned into a Bird. Ceres the Goddess of Corn Daughter of Saturn and Ops who went about the World with blazing Pines to seek her Daughter Proserpina whom Pluto had Ravished and carryed to Hell and at last finding her agreed that the should be six months in the year with Pluto and the other six with her on Earth Cesonie Empress of Caligula and after his death was Murthered by Julius Lupus for weeping over the dead Body of her Husband baring her Neck to the Cruel Wretch and dying with great Constancy and Courage she likewise strangled her Daughter Julia Drusila a Child of Four Years old Charicke Hydaâ—pes a King of Aethiopia's Daughter being very Fair and Beautiful to the rest of the Ethiops so that the Queen feared being mistrusted of Disloyalty but when she beheld an Ebbony Spot Arrisen on the Princess Arm the true Mark of a Legitimate Child of that Family she greatly rejoiced Charlotte Daughter of Lewis the Second Duke of Montpensire she was veiled a Nun when very young and afterward became Abbess of St. Jovare but not liking that kind of Life she privately withdrew into Germany and there turned Protestant and was Marryed to William of Nasau Prince of Orange whom she Loved so intirely that hearing he was desperately wounded by one Jourigni she fell sick with Grief and dyed at Antwerpt Chahatri Colombe a Taylors Wife of Burgundy being in Labour could by no means be Delivered but her Belly continued big till she dyed which was twenty four years after when being opened to find the cause the shape of a perfect Female Infant was found in her Womb petrefied to the hardness of aâ—stone Christiana Queen of Sweden she was Daughter to Gustavus Adolphus the Warlike King of the Swedes and Mary Eleanor of Brandenburgh after she had Reigned as Queen some years she voluntarily resigned the Crown to her Cousin Charies Gustavus and went to Rome where she lived very Splendidly to her death which happened Anno 1688. Chrysame a Thessaliaâ— Priestess who inured Cattlâ— by degrees to eat poisonoâ—â— Herbs till they became their Natural Food And in the War between the Grecians and Barbarians Left them as a Prey to the hungery Enemy who feeding on their Flesh became distracted so that 〈◊〉 easie Victory was gained over them Ciree an Inchantress dwelling in the Isle of Oggia 〈◊〉 to be the Daughter of the Sâ—â— who by her Inchantmenâ— changed Mens shapes and turned them into Beasts 〈◊〉 stayed Vlysses in his return from Troy till Minerva 〈◊〉 Protectress got leave of 〈◊〉 to set him free St. Claire an Order of Religious Women taking theâ—â— Denomination from her they were confirmed by Pope Innocent the Third Claudia a Roman 〈◊〉 Virgin she fastening her 〈◊〉 to the Galley wherein the Sâ—â—tue of Cyble was on the Rivâ— Tyber drew it to Rome when it stopt and no other 〈◊〉 move it ClemenÃé a Pagan Goddess Patroness of Mildness and Mercy she was painted wiâ—â— a Branch of Laurel in one hand and a Lance in the other she had her Temple in Rome Celia a Roman Virgin she was given in Hostage to Porsena when he besieged Rome but made her Escape on Horse-back over the Tyber but being sent back again he freely released her for the Vertue he found in her whereupon the Senate Erected her a Statue on Horse-back in the Market-place Ceobulina she Renounced the Crown of Rhodes to apply herself to Philosophy and a Contemplative Life Cleopatria Second Wife to King Philip of Macedon she was Murthered by Olimpias his first Wife after his being slain by Possanias Cleopatra Daughter of Philip of Macedon she was Marryed to Alexander King of Epirus and put to death by Antigonus at Sardis Cleopatria Daughter of Ptolomy Philometus King of Egypt Admirable for her Wit and Beauty she was Marryed to Alexander Bela King of Syria and left him for Demetrius Nicanor but he being taken Prisoner by the Persians she Marryed Rodogune and soon after put him to death and her Son Selucius ascending the Throne without her leave she â—hot him dead with an Arrow and made Antiochus the Eight King who understanding she â—â—â—ended to poison him at a Banquet she had prepared made her drink the dose of which she dyed Cleopatra Daughter of Ptolomy Physoon King of the Egyptians she was Marryed to her Brother and then to Antiochus King of Syria but she was strangled by Griphine his first Wife which known so ingraged the King that he caused her to be offered as a Sacrifice to appease the Ghost of the Murthered Cleopatra Cleopatra Daughter of Ptolomy Epiphanes Cleopatra The fair Queen of Egypt Daughter to Ptolomy Auletes she was first Marryed to her Brother Ptolomy but he being drowned in the Nilus when he fled from the overthrow given him by Julius Cesar she Captivated the Conquerer with her Beauty he begot on her a Son called Cesaâ—ion slain after Cesars death by the Soldiers of Augustus afterward Mark Anthony doated on her but after the overthrow at Actium she clapped Aspicks to her Breast and dyed to prevent her being carried Captive to Rome Cleophe Queen of the Massagues a People of India â—he opposed the Progress of Alexanders Victories till she brought him to terms which were to draw off his Army and leave her in quiet Possession of her Kingdom for which sue is said to pay him only the Tribute of a Nights Lodging Cleopatra Selene Marryed to Antiochus Gâ—â—phus King of Syria and afterward to Antiochus Cizicenus and thirdly to Antiochus Eusebius but being taken in a Battle by Tyranes he put her to death Clio one of the Nine Muses said to be the Daughter of Jupiter and Memory Clotilde Queen of France Wife to Clovis the First she Converted him to the Christian Religion and perswaded him to be Baptized she had divers Sons among whom after their Fathers Death there arose Civil Dissentions in disputes for the Throne which she being by no means able to Regulate it hastened her death Clotilde Daughter of Clovis and St. Clotilde she was Marryed to
Throne and before the Four Beasts and the Elders And no man could learn â—hat Song but the Hundred Fourty and Four Thousand which were bought from the Earth These are they which are not defiled with Women â—or they are Virgins These follow the Lamb wheresoever he 〈◊〉 these are bought from Men being the first fruits to GOD and to the Lamb. And in their mouths was found no â—uile For they are without â—ot before the throne of God These are words that would â—nforce any sober Soul to imbrace that single simple and sincere kind of life approved by God Saints and Angels as â—eing free from uncleanness â—nd void of all cankering cares Yet how many now-adays would be ranked among Virgins who indeed are rank Whores How many are Courted who deserve to be Carted Had Job lived in our â—ays he never should have â—eeded To have made a Covenant with his eyes least at any time they should look â—pon a Maid for he should â—carce have found any to look â—pon So far is Chastity exiled â—o much is shame empaired as â—hat Impudency and Woman â—re almost become Relatives Chastity is the brightest Jewel that adorns the Fair Sex nay it is the very Star that Lights and Guides them to all other Vertues without which they can lay claim justly to none of the rest Considering there is no Vice whatsoever to over-come as Carnal Desires or Lusts of the Flesh The Conquest must be allowed the more noble Covetouâ—ness indeed is inherent to some but not so universal as this and as that has its â—eat in the mind alone this seizes upon the Mind and Body and draws every part into Conspiracy Whereas other Vices usually intrude upon us by our unadvisedly loosing the Reins of our desires this is ingenerate and born with us and having rooted it self through long Indulgencies the difficulty is the greater to pluck it up or for those that have been very careful to keep off its Assaults 〈◊〉 how much the more strong therefore the Enemy is the more They deserve Palms and Crowns that Triumph over him which all should do And many have persevered into their immortal Fame of which Historians as lasting Monuments to their merited Praise have furnished out divers Examples of Chaste Women who accounted Life but a trifle in respect of their Humour Chaste Brasilia an Illustrious Virgin of Diraccbium upon the Town 's being stormed was Seized by a rude Soldier who inflamed by Lust attempted to Deflour her her Prayers Tears and offer of Gold were of no force to cool or moderate his hot desires So that finding no other relief by a feigned slight she saved her unspotted Chastity she told him if he would not wrong her in that she would discover to him a Herb in her Fathers Garden the Eating of which would render him Invulnerable This tempered him a little yet with a Mental Reservation after he had got the secret from her to pursue his ends notwithstanding as her being found she first tasted it and then as a proof desired him to push at her bare breasts with his Sword which he did so rudely according to her wish that she exchanged her Life for the safety of her Chastity Chaste Euprasia to save herself from being Ravished by a Barbarous Soldier submitted her Neck to the stroak of his Sword upon the like pretence which being sundred with the blow Her chaste unspotted Soul ascended to the Holy Quire of those Immaculate Virgins that wait upon the Prince of Chastity with Songs and Triumphs and have their Garments Undefiled When Manlius the Roman Consul had overthrown the Gallogrecians a Centurion of his Army took the Beauteous Wife of Prince Orgigon and notwithstanding her Prayers and Tears forcibly Ravished her Yet her Ransom being proposed he carryed her 〈◊〉 him to deliver her up upon the Receipt of it but instead oâ— a Reward met an unexpected death for his Villany for aâ— Ambush being privately 〈◊〉 he was Intrapped and at her Command his head strickeâ— off which she took up and laid at the feet of her Husband relating the manner of the Injury and the just Resentments she had to exert her Revengeâ— Chastity so affected 〈◊〉 Lucia a Beautiful Virgin 〈◊〉 tho' a Lord who had power over the Country where 〈◊〉 lived became Enamoured of her she refused to hearken 〈◊〉 his Solicitations so that groâ—ing more enflamed he 〈◊〉 to fetch her by force 〈◊〉 Messengers told her she must go with them for that 〈◊〉 Eyes had enflamed their Lord that he could not rest nor have any peace except he Enjoyed her at this she sighed anâ— trembled but recollecting her fading Spirits got leave to 〈◊〉 up and Dress herself or so pretending to do She coming 〈◊〉 the Glass thus spake to her Eyes I know the reservedness and simplicity of your Glances nor have I upon that account my Remorse of Conscience but however it comes to pass you appear to me not innocent enough since you have kindled a lustful desire in the heâ—â— of one who seeks to dispossed â—me of my inesteemable Chastity and who for that cause I â—ortally hate quench then with your Blood the Flames you have kindled Whereupon with hands piously Cruel tore â—ut her Eye-balls and sent them covered with Blood to him that sought her saying behold what he loved I have sent unto him but the rest is reserved for a more Glorious Spouse who when those Eyes at the last day shall be restored will take pleasure in my beauty The Courage and Bravery of this Chaste Virgin so sensibly touch the Lord that he betook himself to a retired Life ever after Coâ—umba a Virgin of Perusina 〈◊〉 reported to be of that Chastity and Abstinence that she â—ever tasted any other food than the bare fruits of the Earth from the years of her discretion till the hour of her death Amata was a professed Virgin who in fourty years â—pace never set foot over the threshold of that Cloister wherein she had confined her self in which time she never tasted food save bread and â—oots Sarab lived in the time of Theodosius the Elder she made a Vow never to lodge beneath any roof but inhabitâ—ng the bank of a certain River removed not from that place â—n Threescore years The like â—s read of Sylvia a Virgin the Daughter of Ruffinus a Prefect 〈◊〉 Ruler in Alexandria who betook herself to solitude for the space of Threescore years in which time she never washt any part of her body save her hands nor reposed herself upon any bed save the ground Chaste Timoclea a Thebian Lady being taken by a Thracian Captain when Alexander Sacked that City he Ravished her which so exceedingly grieved her that she resolved upon Revenge and thereupon stifling her discontent in appearance she seemed as if she was in a better humour telling him that if he would protect her from the rude Embraces of others she would show him a Well into which she had let
so that in the midst of his singing Halelujahs and Songs of Triumph and Joy amidst the blessed Quire he may boldly confess with Praise and Thanksgiving that his Lot is fal'n in a fair Land where he has a goodly Heritage but if his Days multiply upon Earth and he lives perhaps to see his Children's Children his Parents dying before him he must not only honourably Inter them with a Mournful Solemnity but keep their Memories and good Names alive in the Living Monument of his Mind and when he must Fall by the Impartial Hand of Death he transmits them to be Embalm'd in the Remembrance of his Posterity that they may pass from one Generation to another that the Bleding he deriv'd from them may pas along with them from Age to Age. And they take an Example by the Pattern he has set before them to imitate so that a great Happiness in their Duty and Obedience may attend them to the utmost flight of Time and be abundantly encreased upon their having passed the Wilderness of this World and there entring the Heavenly Canaan We might Instance many Examples of Dutiful Children and the Blessing that have always attended them as how they have been wonderfully preserv'd from the dangers of Fire Sword Water and in the midst of Famines and Pestâ—lences how even the ravenous Beasts of the Forests forgetting their Hunger and natural â—erceness have been kind and 〈◊〉 to them but since many have already taken pains in this matter we think fit to recommend you to their Books of Examples where you will be plentifully furnish'd to your Satisfaction Compassion and a Merciful Disposition Praise-worthy in the Female-Sex Compassion is that which inclines us to do Good to all but more especially to those that are in Misery and stand in need of our help and to those that stand in need of our Pardon and Forgiveness when they are sorry for the Injuries they have done us and this chiefly should Reign in the lovely tender Breasts of the Female-Sex made for the Seats of Mercy and Commiseration they being made of the Softest Mold ought to be most pliant and yielding to the Impressions of Pity and Compassion and to redouble the Horror of any sad Object when God himself would most Magnifie his own Compassion he Illustrates it by that of a Woman as the highest humane Instance We must confess such a Propension have Women to Commiseration that they are frequently taxed with an Excess in it So that the Cruelty of Men call a Just Commiseration a Womanish Pity however it is commendable and highly to be esteem'd and valu'd since even the Great Creator of all Things prefers Mercy before Justice and Severity And in this Virtue Women have in former Ages eminently Excell'd to that degree that the Wisest of Kings concluded not their Character perfect without it when he says Prov. 31.20 She stretcheth forth her Hand to the Poor and reacheth her Bread to the Needy And it is a little observeable that after he has described her Diligence and Industry for the acquiring of Wealth he places this in the Front of her Disbursements as the chief Use she made of it and it precedes her providing 〈◊〉 for her Husband and fine Linnen and Purple for herself The Application iâ— very obvious and directs all that own the like Title of Virtuous Women to prefer the Necessities of the Hungry and Needy before their own Delicasies and Superfluities the Poor beholding Ladies in glittering attire reflecting the Sun-beams to dazle the Eyâ—â— of the Beholders and finding their Cries and Prayers cannot prevail with them to drop aâ— Alms to supply their craving Wants will not only wonder that such Hard-Hearts can be cover'd in such Soft Garmenâ— but be apt to sin if not by Cursing and Reviling yet 〈◊〉 least by Repining at the uâ—â—qual Distribution of Providence and ignorantly Tax the Almighty with Partiality to his Creatures they imagining themselves as well to deserve it â—â— his hands as others and so they do not only refuse â—â— supply their Wants but 〈◊〉 them of their Innocence Theiâ— are many ways among those â—â— Ability to save out of Supeâ—fluous Expences that which would warm and fill the Hungry that their Souls might bless them yet we too sadly see should many Ladies 〈◊〉 up the Account of their Charity it would appear little 〈◊〉 their own Eyes and nothing in the sight of God But 〈◊〉 such remember that whatever they have is given them by God and that he only 〈◊〉 them as his Stewards to see how they will dispose of it that he may thereby know them to be worthy or unworthy Servants or when the time comes that their Luxurious Fare shall only feast the Worms and render them passive in that Epicurism they were so active in before they will wish they had made the Bellies of the Poor their Refectory and by feeding them when they had Time and Ability have nourished themselves up to a glorious Immortality The Poor and Needy are only the Hands of God who receive what is given for him and whoever Lends to the Great and Merciful Giver of Life Being and all that we Enjoy and Possess need not fear a large Restitution here and more exceedingly hereafter Compassion stretches out farther than the relieving the Wants of the Distressed for besides this part of Mercy in giving there is another and that is Forgiving of Injuries and Wrongs which is of a very large Extent for whereas the former is confin'd to the Poor and Needy only this has no such Limits but as it is possible Injury may be done by Persons of all Ranks so this Pardoning Mercy must reach equally with that Possibility viz. that part of Charity which we peculiarly call Clemency a Virtue which not only Christianity but even Morality recommends The Ancient Romans had such a high Esteem and Veneration for it that they not only plac'd it amongst their Deities and built a Temple to Clemency stiling her a Goddess and though indeed it is no such thing yet it is one of God's Attributes so Eminent that there is nothing can more assimulate Man unto him and even all the Noble and Generous Spirits have got their Fame and Renown by it more than by the Sword or Bloody Victories and those who have had their most inveterate Enemies at their Mercy and pardoned them have gain'd a greater Reputation in Triumphing over their Passions than if they had conquer'd Armies King Lycurgus not only forgave Aâ—â—xander who had struck out one of his Eyes but took him home to his Palace and gave him liberal Entertainment by which means he work'd a Miracle on him by Reclaiming him from his former Vitious Life Phocian being unjustly condemn'd left it as a Solemn Charge to his Son that he should never go about to Revenge his Death Many the like Examples Histories abound withal but as there have been many Merciful so there has been likewise many Cruel both Men and Women
as that of Revenge and Spite is Brutal and falâ—y called a Pleasure the Act of the most Contemptible Animal is to return a mischief for one received We should conclude from hence that it is an easie Determination rather to Embrace that Compassion and Clemency which we find Exemplefied not only in the wisest and best of Rational Creatures but in the Omniscent and Imortal Being than to embrace that Savage fierceness of the Ignoblest Irrational Creatures and this is certain that no Woman would have a liking to assume the outward form of any of those Creatures whose ferocity is too frequently Imitated Why then should the Mind the Nobler part appear in so monstrous a Transformation for as there are no Monsters so deformed as those that are compounded of Man and Beast so among them all nothing is more unnatural than Female Anger when it boiles up into Rage and Fury for their Blood thus fermented by an unruly Passion may probably enough occasion the Effusion of anothers swelling and overflowing in a Crimson Inundatien Solomon tells us Prov. 17.14 The beginning of strife is as when one letâ—eth our water therefore leave off Contention c. When by Immoderate Passion or Anger a breach is once made upon the Spirits all the consequent Mischiefs will flow in like a rapid Torrent when the Banks are forced or broken down and this happens unprevented and unavoidable where great care is not taken to keep the bounds intire by Preserving and Cherishing that Tenderness and Compassion which God and Nature do equally command and Enforce Consider then and duly weigh these things and you will if you call your Reason to your assistance soon distinguish between the Advantage of the one and the Mischiefs and Miseries inherent to the other Contentment Contentedness in all Stations and conditions carries along with it a wonderful Felicity and renders humane Life easie and comfortable to the Fair Sex especially It is a beam of that happiness darted into their Souls that shall hereafter be more fully possessed but we hold it not sufficient where it is only a senseless stupidity or a carelese neglegence what becomes of our Estate or Affairs nor a seeming in Discourse to dispise and contemn the Riches of this World As mean and unworthy our Care or Regard but it is an humble and willing submitting our selves to Gods Pleasure in all Conditions And this makes us carry our selves Gracefully in Wealth Want Sickness Freedom Fetters or whatsoever it shall please God to allot us It renders Marriage comfortable in what condition soever it happens and is the great Agent and Supporter of Love Though indeed we must allow it is no breach of Contentment If we complain of unjust sufferings offered by Men provided we allow them as just proceedings from God who uses wicked mens injustice to correct those he Loves and returns them a Blessing for their Afflictions when he has tryed their Patience and Humility Nor is it any breach of Contentment by lawful means to seek the removal of our Miseries or the bettering our Fortunes Pious Mediâ—ations greatly advantage Contentmeâ—â— in Adversity And God's Spâ—rit is the beâ—t School-master to teach it us in the School of Sanctiâ—ied Afflictions the best place of Learning true Contentment In Riches it cannot be found for they avail not in the day of Wrath And those that seek Contentment in that are deluded with the shaddow and by fondly setting their hearts on it create more discontents to themselves than perhaps would ever have be fallen them had they declined it and been well pleased with a competency Contentment makes Homely Cloaths and Diet as Gay and Satisfying as the most Glittering Apparel and Sumptuous Banquets of the most Riotous Epicures And this is that can only give a full satisfaction beyond the Limits of craving And in a word Ladys it is Riches Beauty Honour Pleasure and all that you can reasonably name for there is scarce any thing pleasant delightful or to be desired but is Treasur'd up in a Contented Mind And as the Poet says Content is all we aim at with our store And having that with little what needs more Child-bearing Women Christian Wives says a Learned Author in a Child-bearing state that they may Comfortably bring forth the Fruit of their Wombs are highly concern'd for that good work to â—â—ve their fruit unto holiness Then be sure all shall go well with them both here and 〈…〉 belongs to the pure in heart and the â—â—defiled in the course of their lives What knows the 〈◊〉 Wife whether if she should be married to a bad Man by Parents disposal she may 〈◊〉 her Husband We read of several Christian Wives whose Husbands have been brought to real Godliness by theâ—â— Zealous Endeavours as Cemens by Domitia c. For the holy Conversation of a Wife hath sometimes a great force upon the mind of the Husband who is thereby dispos'd to entertain good And if a work of Grace be wroughâ— upon him then he will be more fervent in prayer for his Child-bearing Wife who 〈◊〉 she ought through the whole course of her life to be daâ—â—â— dying to sin and living to rigâ—teousness so in her approaching sorrows she is more especially concerned 'T is the duty of a big-bellied Woman to be in a readiness for her departure that she may not be surpriz'd sith the pangs are perilous thâ— she hath to pass through and the more if she be but of a weak and not of a hail Constitution Mrs. Joceline when she felt herself quick with child as then travailing with 〈◊〉 it self she secretly took order for the buying a new Winding-sheet thus preparing and consecrating herself to him who rested in a new Sepulcher wherein was man never 〈◊〉 laid and privately in her Closet looking Death in the Face wrote her excellent Legacy to her unborn Child None ever repented of making ready to dye And every Christian is ready who can intirely submit to Gods disposal in Life or Death Yea and then a good Woman is likest to have her will in a safe temporal deliverance when she is most sincerely willing that God should have his in dealing with her as seemeth best to himself It behoves you as righteous Hand-maids of the Lord To continue in the constant exercise of Faith Patience Sobriety and Temperance Certainly you who are blessed in being Instruments for the propagation of Mankind when you find you have conceived and grow pregnant are highly concerned to put on and use these Ornaments A great work you are usually busie about in preparing your Child-bed-linnen and I shall not discourage but rather encourage you to make necessary provision for your tender selves and babes And let every ingenuous and grateful Mother whom God hath safely delivered from her Child-bearing pains and peril imprint a grateful remembrance of so signal a Mercy with indeleble Characters in her mind Lord thou hast regarded the low estate of thine Maiden when I was in an
â— c. 8. to this effect I promise that hereafter I will lay no claim to thee This Writing was cal'd a Bill of Divorce But with Christians this Custom is abrogated saving only in Case of Adultery The ancient Romans also had a Custom of Divorce among whom it was as lawful for the Wife to put away her Husband as for the Husband to dismiss his Wife But among the Israelites this Prerogative was only permitted to the Husband See Repudiate In our Common Law Divorce is accounted that Separation between two de facto married together which is à vinculo Matriâ—â—â—â—â— non soù d mensa 〈◊〉 And thereof the Woman so divorced received all again that the brought with her This is only upon a Nullity of the Marriage through some â—â—â—tial Impediment as Consanguinity or Afâ—â—nity within the degrees forbidden 〈◊〉 impotency or such like Dodona a City of Epirus near which stood a Grove of Oaks only dedicated to Jupiter called Dodonas Grove the Oaks were said to speak and were wont to give oraculous Answers to those that came to consult them Domini or Anno Domini is the Computation of time from the Incarnation of our Saviour Jesus Christ. As the Romans made their Computation from the Building the City of Rome and the Grecians number'd their Years by the Olympiads or Games called Olympick So Christians in remembrance of the happy Incarnation and blessed Birth of our Saviour reckon the time from his Nativity Domino a kind of hood or habit for the Head worn by Canons and hence also a fashion of vail used by some Women that mourn Dower dos signifies in Law That which the Wife brings to her Husband in marriage Marriage otherwise called Maritagâ—um good Dower from dotarium That which she hath of her Husband after the Marriage determined if she out-live him Glanviâ—e 7. ca. 2. Bracton l. 2. ca. 28. Dory a she Rogue a Woman-beggar a lowzy Quean Drol Fr. a good-fellow â—o on Companion merry Grig one that cares not how the World goes Dulcimer or Dulcimel sambuca so called quaâ—â— dulce melos i. sweet melody 〈◊〉 musical Instrument a Sambuke Dentitio the time that Children breed Teeth which is about the Seventh Month or later and usually the upper Teeth come first in some the under and amongst these the Fore teeth first Many times Fevers Convulsions Loosnesses c. attend Children in the time of breeding Teeth Distillatio an Extractiâ—â— of the moist or unctuous partâ— which are rarified into Mist or Smoke as it were by the force of Fire Distillation is performed by a Bladder by a Chymical Instrument called Câ—curbita before described by a Retort by Deliquium by Filtri by Descent c. and that either in Balneo Mariz Sand Vapours Dung the Sun a Reverberatory c. Dispensatorium a Dispensatory a Book useful for Apothecaries wherein all Medicines at least the most usual are contain'd and prescrib'd that they may be prepar'd in the Shops all the Year round E. EAde for Eadith i. happiness Sa. Eleanor i. pittiful gr Ellena ibid. Elizabeth i. The Oath of my God or else it may be Elishbeth i. the peace or rest â—f my God Emmet i. a Giver of help Norm Ephrah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kin. â— 19. i. fertility or fruitfulness 〈◊〉 rather I will be fruitful Esther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. hidden from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sathar â—e lay hid Heb. Ethelburg i. a Noble Keeper Gâ— and Sa. Etheldred or Ethelred i. noble advice Ge. Eve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chavah i. â—iving or giving life so called by her Husband Adam because she was the Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kol chav i. omnium viventiâ—â—m of all living Gen. 3.20 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chajah he lived Eugenia she that is nobly born see Eugenius in Mens names Euphenie i. she that is well spoken of and hath a good name and report Eutychia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. felicitas i happiness Echiud Queen of the Scythians with whom Hercules lay and got on her three Sons leaving a strong Bow behind him and ordaining that whoever of them when they came to years could bend that Bow should Succeed her in the Kingdom which only Scytha the youngest could do and so obtained it before his two Elder Brothers Erho a Nymph who being desperately in Love with Narcissus and rejected by him pined and sighed herself into Air and so became the shaddow or counterfeir of a Voice Egâ—ria a Nymph beloved by Num a Pampilius for her Wisdom he told the Romans he consuted her in all his great Affairs and Compiled divers Laws and Religious Customs by her Advice and made her to be in great Esteem with the People Some held her to be the Goddess who assisted at Womens Labours and eased their pains in Child-Birth Elizabeth Daughter of Henry the Eight by Queen Anna Bullein Daughter of Sir Thomas Bullein she was Queen oâ— England after the death of Queen Mary And had a long and Glorious Reign Of her see more at large Epicharis a Woman of a mean Birth but of great Courage and Vâ—rtue â—eing Condemned before Nero for having a share in a Conspiracy agâ—inâ—t him and being ordered to extream torture to make her Confess her Accomplices she bore it with such a Spirit and Courage she shamed and daunted her Tortureâ—s 〈◊〉 could any 〈…〉 by the most violâ—â—â—◠〈◊〉 but bring remanded to 〈◊〉 she killed herself to avoâ—d 〈◊〉 Tyran's 〈…〉 Epponiva Wife to Julius Sabinus a miracle of Conjugal Love for her Husband taking Arms with others against Vespatian and being overthrown hid himself in the Ruins of a Tomb where she came to him supplyed him with Food and Necessaries Lived with him and brought him forth divers Children in that dark and Solitary place but at last being discovered they were put to death which she bore with great Courage and Patience telling the Emperour she had rather die than live to see the wicked days of his Reign Erato one of the Nine Musâ—s presiding over Love Songs and Poems she is generally painted like a Virgin in the Bloom of her Youth Frolick and Gay Crowned with Roses and Mirtle holding a Harp in one hand and a Bow in the other with a Winged Cupid placed under her Elbow Armed with his Love-procuring Darts Escher Niece to Mordicai of the Tribe of Benjamin when King 〈◊〉 of Persia had put away Vâ—sâ—i his Queen for disobeying his Royal Mandate she being brought unto him among other Virgins he was to pleased with her Beauty and Conversation that he took her to Wife and she became Instrumental in saving the Jewish Nation then in Captivity from the destruction Human had prepared for theâ—â— and turned it upon himself 〈◊〉 his House Eudoria Married to 〈◊〉 dius the Emperour she 〈◊〉 a great Enemy to St. 〈◊〉 and declared for 〈◊〉 against him and 〈◊〉 him to be banished but he 〈◊〉 soon after re-called but 〈◊〉 some words against 〈◊〉 setting
Lady of sense 〈◊〉 worth wou'd as soon maâ—â— choice of a Singing Master â—â— one who is always tiring 〈◊〉 with hard Names and 〈◊〉 Ditties He must then Sing very rarely or never unless the Lady desires him he must be neither too forward or aâ—â—â—â— and must not be of the â—â—mour of most Songsters who neither know when to begin nor make an end His Performances must be natural and easie and carry something of a free and genteel Air and he must never himself appear too well pleas'd with 'em but Order it so that he may seem to Oblige the Lady not himself by his Melody At least leâ—â—â—â— appear to be accidential 〈◊〉 as if by chance not knowing any hears him and for his 〈◊〉 private Diversion Quest 7. Whether wou'd it be greater Prudence and Honesty for a Person of a narrow Fortune to conceal his unhappy Circumstances 'till after marriage or to make his Mistress acquainted with the fâ—â—â—â— aâ— soon as he has gained her Affection Answ. Supposing the Lady such as she is described and not only Religious and Witty and Well-born but Generous too which 〈◊〉 he may know by narrowly observing her Sentiments in other Cases of this Nature we shou'd â—â—ink is the most prudent and 〈◊〉 handsom way to reveal â—â— to her before Marriage for Woman of Sense will rather 〈◊〉 pleas'd than otherways that 〈◊〉 can make the Fortunes of a Gentleman who wants nothing 〈◊〉 but may resent it very ill 〈◊〉 Cheat should be put upon 〈◊〉 when the once comes to 〈◊〉 it whereas it must â—eeds encrease her Esteem of 〈◊〉 Gentleman especially if 〈◊〉 really loves him for him 〈◊〉 deal so ingeniously with her And this for a Form of Courtship Quest 8. 〈◊〉 tells us of Love that 't is a 〈◊〉 pretty soft thing that plays about the Heart I defire 〈◊〉 to explain this Definition and what do you mean by the Word Thing And how we may know this thing from any 〈◊〉 playing thereabouts Answ. And here thinks the 〈◊〉 Querist have I blown up the Athenian Mercury for ever for this cetainly they can no more answer than I find out the Philosophers Stone However let us try and see who gets first to the Gole And first Love is little because 't is a Boy and pretty because 't is little and soft because 't is young or if you please because it has Wings and consequently the Body on 't must be downy But the sage Querist asks further what do you mean by a Thing O the Philosopher Why by a Thing we mean a Thing and believe that 's all the rest of the World means by it But if we must be more Explicit have at Metaphysicks and accordingly we tell him for once that Res and Ens are synonimous Words and that Ens is Quod habet Essentiam and now we have wonderfully Edisyed the Ladies who may be apt to think there 's some harm in all this Latin tho' there 's indeed no more than there is Nonsense in English But we had like to have forgotten one main part of the Doubt Why does this little pretty soft thing play about the Heart O Sir Because this cunning young Rogue of a god loves like Lesba's Sparrow to lye in Ladies Bosoms and besides whenever he shoots at 'em he as certainly splits their Hearts in two as ever Adam Bell did the Apple upon his Childs head for little Vrchin as he is he 's such a Dad at his Bow and Arrows that ne're a Finsbury Archer of 'em all can pretend to come near him But still how shall we know this thing from another thing that plays about the Heart What other thing is 't that this Querift finds so troublesome in his Doublet If it be a Louse the rest of the Description shows the difference for that 's not soft nor pretty nor perhaps little neither If it be a Flea he has had the Very Effigies of it formerly Numb Quest. 1. And can ne're sure mistake that for love We cou'd make a shift yet to find out another Explanation We call Love little by a familiar and more endearing way of speaking usual in all Languages in things of that Nature Thus the Latins use Corculum which may be Translated little Heart little Rogue or what the Reader pleases We call it pretty because 't is so pleasant and agreeable a Passion soft because its Effects are so and describe it playing about the Heart because that 's the Seat of the Passions After all we pretended not to give an Exact starcht Definition of it but a looser Description only and we are sure a little pretty soft thing comes nearer Love than a great ugly rough thing which neither is Love nor so much as like it any more than a Lover nor are the Ladies ever likely to entertain it for such tho' it shou'd talk of Love this hundred Years Athens Female-Self-Conquests How bravely could that Noble Spartan Lady when she mounted the Sciffold to receive the stroke of Death hecken to her injurious Accuser and with a Mild and Graceful Aspect advertise him of the wrongs he had done her Wishing him to lay his hand on his heart and make his Peace seasonably with the â—ods For my life quoth she as it is of little use to the State so 〈◊〉 prize it in regard I can benefit my Country little 〈◊〉 it Trust me I piâ—ty 〈◊〉 the indangering of your 〈◊〉 ward peace than the loss 〈◊〉 my Life This may be 〈◊〉 deemed by an Elesian freedom yours never to be â—vented but by perpetual 〈◊〉 rowing Indeed I lose 〈◊〉 Friends but these are withoâ— me But you should have 〈◊〉 nearer Friend within yoâ— from whose sweet amity 〈◊〉 amiable familiarity if you should once sever hear 〈◊〉 last breathing words of a â—â—ing Woman you are lost forever So easily did â—he remit that wrong which 〈◊〉 her life With what moderation did that Triumphanâ— Thomyris bear the death of her Son A feminine passion could not extract from her the well tempered eyes one Tear Not from her resolved heart oâ— Sigh She knows how to shadoâ— passion with a Cloud and immask the design of a future revenge with the whitest rail She chuseth rather to perish in herself than to do oughtunworthy of herself She could put on a countenance of Content when she heard how her Son had paid to Nature her debt though in a reflexion to his youth before his time I was his Mother and he is now returned to her who is Mother to us both If I lov'd him too much while he lived with me I will make satisfaction for that errour by bemoaning his loss now when he has left me But find her moderation in this â—bject amongst all others most â—mparallel'd which I the rather here insert because she â—as a raee Phoenix both in our â—ime and câ—â—â—e A Woman Nobly descended Richly endowed which by her Pious Practice and works of Mercy became highly improved She when she
understood how passionately and disconsolately â—her Noble Husband took the death of his Daughter whom â—e infinitely loved for her promising Infancy gave apparent arguments of Succeeding Maturity made it one of her constant'st tasks to allay his Passion and by playing the part of a Faithful and Discreet Conâ—ort expostulates with the grounds of his immoderate sorrow in this manner How is it Sir that your Wisdom should thus forget it self Is it any newer thing to dye than to be born Are we here placed to survive Fate Or here planted to plead a pripriviledge against Death Is our Daughter gone to any other place than where all our Predecessors have gone to Yea but you will say She dy'd in her blooming Youth before the infirmities of a Decrepit Age came upon her The more was she bound to her Maker The fewer her Years the lesser her Cares the fewer her Tears Take upon you then something more of Man and partake less of Woman These comforts which I make bold to apply to you might be more seemingly derived to me by you 'To grieve for that which is Remediless argues weakness and not to prevent what admits a probability of Cure implies carelesness Let us neither be too Esseminately weak in the one nor too securely remiss in the other So may we cure the one with Patience and redeem the other by a timely Diligence For the next Object reflecting upon their Fame Nicetas says plainly No punishment so grievous as shame And Nazianzen yet more expresly Better were a Man dye right-out than still live in reproach and shame 〈◊〉 being ready to dispatch himself used these as his last words No grief doth so cut the heart of a Generous and Magnanimous Spirit as Shame and Reproach For a Man to live or dye is natural But for a man to live in shame and contempt and to be made a lâ—ughing stock of his Enemies is such a matter as no well bred and noble-minded Man that hath any Courage or Stomach in him can ever digest it And yet bravely-spirited Leonida 〈◊〉 those Assailants of her Fame withâ— less dis-respect then her 〈◊〉 sought to blemish it I am more confident of my Fame said she than to suspect how any light tongue should impeach it Nor was that vertuous Clareana less resolute who directing her speech to her Accusers told them her fame was so far distanced beyond the reach of their impeaching as it ingeniously pittied the weakness of their detraction This confirmed the resolution of that Noble Patron who occasionally used these words in a grave and great Assembly No Womans fame could priviledge it self from a dangerous taint if it were in hazard to suffer or lose it self by a poysonous tongue For the last but least which is Fortune Many Heroick Spirits have we had of this Sex who so far disesteemed this outward rind for no other title would they daign to bestow on it as one of them freely professed What matter is it whether I be rich or poor so my mind be pure And these instances are not so rare but we may find another of the same sex to second so vertuous and accomplished a filter The poorest thing on earth is to suffer ones enlivened thoughts to be fixt on earth And we have a third to make up a Consort She is of a weak command who submits her thoughts to the command of fortune And â—his a Quatermon of brave resolved Spirits expressed in 〈◊〉 livering the nobleness of 〈◊〉 thoughts in these proper â—â—presses which with their â—â—monds they left writ in â—â—panes of their own 〈◊〉 Windows The device of 〈◊〉 first was this It is not in the 〈◊〉 fate To weaken a 〈◊〉 state And the second scorns to 〈◊〉 short of her resolution Fortune may sundry Eâ—gines find But none to raze a 〈◊〉 mind The third in contempt of Fortune inlargeth this subject Should Fortune me â—â—stress My Mind would be â— less The fourth to shew her affection true Touch attests be Constancy in this Fate may remove Life but not love Thus have we shown their Sprightly Tempers in their â—tempt of all oppositions 〈◊〉 might assail or assault them Life they sleighted being competition with honour 〈◊〉 though it was too high a 〈◊〉 to lose yet being not 〈◊〉 to themselves of any stain they neglected with a graceful 〈◊〉 the irregular liberty of a loose tongue And for Fortâ— they stood so indifferent as they held Content their Crown and that Crown the absolutest imbellishment of an infranchis'd 〈◊〉 Female Generosity There was sometime a Person who weary of the World desir'd to ease himself from all the secular Cares and betake himself to a Religious Privacy so as within short time he was received into the Covent Now it hapned one day that this Religious Man walking alone in the Garden seem'd as One much discontented which the Abbot observing came unto him demanding the reason of his Heaviness willing him to impart unto him the occasion of his Grief as became an inferiour Member of the Society to do unto his Superiour Nothing Reverend Father answer'd he concerning my own particular 〈◊〉 doth it repent me to have enter'd into this Religious Order For I find more comfort in one hour within these Walls than ever I could in all those Possessions I injoy'd in the World But I must tell you Father that I have one only Son which I left behind me and very dear was he unto me 〈◊〉 I am much perplext in mind about him for I know 〈◊〉 how the World may deal with him Tender are his Years which adds to the measure and number of my Cares Nor am I so confident of their Trust to whom I recommended him as to free me from that pious Jealousie which I harbour in my Breast touching him Advise me then dear Sir what course were best to take that my Care may be setled and his Safety provided on whom with equal Hopes and Fears the troubled Thoughts of a Father are many times fixed Is this your cause of Pleaviness said the Abbot To rid you from these Cares and increase your hope in his succeeding Years send him to me and see what effect will come of it According to the Abbot's Direction he causeth his Son who indeed was a Daughter which he dissembled for some reasons to be sent for Who after some time of Probation was admiâ—ted to the Society Now it chanced that the Daughter of an Eminent Person not far distant from that Abbey was got with Child and for some private respects to her self best known desirous to conceal the true Father laid the Child upon this supposed Brother who was indeed a Sister This modest Creature was so far from defending her own Innocency as she took unto it as if she had been the true Father which be got it The Rumour hereof so highly incensed the Abbot holding it to be a great Scandal to his Society to have any one under his Charge conscious of such
Infamy Therefore I would advise all to do do with their loose and poysonous Pamphlets as those Converts of Ephesus did with their Books of Curious Arts bring them forth and burn them I know one that took upon himself this Revenge a Friend of his coming into his Chamber took down from off a Shelf a Play-Book who reading a little he perceiv'd his Friend was soon infected useth this Remedy You complain'd saith he when you came in of cold I will make you a better fire So burnt the Book before him G. GErtrud i. e. truly amiable Gilian see Julian Gillet dim from Giles i. e. a little Kid. Glauce i. e. Gray-eyed Glycera i. e. Duici sweet Grace commonly used Grishild i. e. Grey Lady Grimtrid i. e. of a Fair Countenance Gorgons appearing so terrible in Fables for their sweaty Hair and stone transforming Looks are held to be the Daughters of Cela and Pâ—â—â—â—sâ— called by the Names of Medusa Euriâ—le and Thenio having their aboad near the Hesperian Gardens turning those that came to approach the Golden Fruit into Stone with their looks till by Minervas Assistance Perseus vanquished them 〈◊〉 which seems to be a Fable alluding to Fortitude which overcomes Difficulties and Danger Graces are those the Grâ—â—iâ—â—stile stile Charities and are held to be the Daughters of Jupiter and Euronyme but some will have them to be got by Jupiter on Venus as being the Guardians and Attendants on Beauty c. being three in number viz. Eupbrosyne signifying Gladness Aglais Beauty and Thalia Youth and Mirth referring to the delighting of Mankind and the faithfulness of Things and many other Matters as relating to Joyful Times and Seasons Pleasure and Mirth are alluded to by them in sundry Manners Grey the Lady June a Lady though very Young of admirable Learning and Virtue she was Daughter of Henry Duke of Suffolk and Grand-Daughter to Mary Daughter to King Henry the seventh and being by King Edward the sixth declared his Successor she took upon her the Crown after Edwards Decease but enjoyed it not long for Queen Mary prevailing she was Deposed and together with the Lord Guilford Dudley her Husband Beheaded in the Tower of London of whose wonderful Virtues and Pieties we speak more largely hereafter Galatea a Sea-nimph who growing Jealous that Glaucus of whom she was inamoured had gained the Beautiful Nimph Sylla to his Embraces when she usually did bathe i his Streams she by Inchantations turned her into a deformed foul Monster compelling her perpetually to bark in the Caves of the Sicilian Rocks beaten with the Sea which is no more than the sounding of the Waters against it Geruena A Noble Italian Lady seeing divers Assassins enter her Husbands Chamber to Assassinate him threw her self between him and his Enemies Receiving the Points of their Swords with the loss of her Life till her Lord recovering his Sword that hung near him not only detended his own Life but revenged her Death by killing divers of them and putting the rest of flight Gabriela a fair and ingenious French Lady flourished in the French Court in such rare Perfections of Beauty that so she far Captivated the Heart of the Warlike King Henry the fourth of France that he had a design to have Married her thô at that time he was Married to Margaret Sister to his Predecessor to prevent which she was Poisoned by an Italian scented Pair of Gloves presented to her by an unknown Hand Genura Queen to the Famous King Arthur King of the Brittains for her Beauty and Courage stands a famous Monument in Histories to 〈◊〉 the Lustre of the fair Sex Gratiana a Lady at 〈◊〉 in Spain being surprized at the Sack of the Town by the Barbarians gave all her Gold and Jewels freely to the Captain who had taken her Prisoner to save her Honour but the Infidel breaking his Promise as over-infiamed with the Charms of her incomparable Beauty going to break his Word and force her she in the first place stabbed him to the Heart with a Dagger she had concealed in her Garment and then to prevent the like attempt of her Chastity from others she killed her self Gonzaga Julia a very Beautiful Italian Lady had her Name so famed that it was heard to Constantinople and found so Charming in the Ears of Soâ—man the Turkish Emperor that it 's thought the Fleet he sent under Barbaressa King of Argiers his Admiral was more to surprize her than spoil the Countrey but upon their Landing fied to save her Chastity half naked to the Mountains Government Female asserted the best I stick not to affirm that Domination and Government is not only lawful and tolerable in Women but Justly Naturally and properly theirs First then though force Crazy Phylosophers drunk and besotted with Aristotelism have endeavoured to devance them from the same species with Men and others madder than they deny them Souls yet when we shall oppose Holy Scripture which makes Man the Consummation of the Creation and them the Consummation of Man if we would cite those high Attributes the 〈◊〉 give unto them or instance those particular Indulgences of Nature which Agrippa reckons unto them or those peculiar advantages of Composition and understanding which 〈◊〉 Lusitanus ascribes to the 〈◊〉 to mention that of Trismegistus who calls them Fountains and Perfections of Goodness And indeed this is a quarrel wherein Nature hath declared her self a most interested party that we need go no farther then the Judgment of our eyes the quickest and surest that Man can make to decide the Controversie For whom can we imagine to be so insensible as not to be presently touched with the delicate Composure and Symmetry of their Bodies The sweetnesses and killing Languors of their Eyes the Meslange and Harmony of their Colours the Happiness and Spirituality of their Countenances the Charms and Allurements of their Maine the Air and Command of their Maine the Air and Command of their Smiles so that it is no wonder if Plato said that Souls were unwilling to depart out of such fair Bodies That this is a Truth needs so little Demonstration that looking but into any Story you shall find even the greatest Conquerors Lusty and Proud in their Triumphs humbled and brought on their Knees by some fair Enchantress This we account admirable in Alexander and Scipio that they could avoid in Caesar and Mark Anthony we pardon it in respect of the greatness of their other Actions 〈◊〉 a Martial-man you will 〈◊〉 is a Savage Bruitish thing thing that knows how to run 〈◊〉 dangers and to despise them 〈◊〉 whose thoâ—ghts are always 〈◊〉 random and abroad seldom with-drawn and upon their Guard and therefore it is no wonder if such Men be easily surprized with such dazling trifles But when a Man tells you that even the Wisest Men have been strange Doters on this Sex and absolutely given up to them it will change the Case I suppose there is no Man thinks Solomon a Fool and it
the Servant so far pity her that after she had fasted three days he told her of his Lords Safety after he had acquainted him with the Misery she was in it was agreed she should come to him and there consorted with him for the space of Nine years bringing forth Children in that Solitary place no Intreaty of her Husbands prevailing with her to forsake him At last they were discovered and brought before the Emperor where Eponina producing her Children said Behold O Caesar such as I have brought forth and bred up in a Monument that thou mightest have more Suppliants for our Lives but this great Act of Love and Constancy could not move cruel Vespatian for he caused them both to be put to Death she dying joyfully with her Husband Hota was the Wife of Rabi Benxamut a valiant Captain and of great Reputation amongst the Alarbes she had been bravely rescued out of the hands of the Portugals who were carrying her away Prisoner by the exceeding Courage and Vavour of Benxamut her Husband She shewed her thankfulness to him by the ready performance of all the Offices of Love and Duty Some time after Benxamut was slain in a Conflict and Hota perfomed her Husbands Funeral Obsequies with infinite Lamentation laid his Body in a stately â—omb and then for nine days together she would neither eat nor drink whereof she died and was buried as she had ordained in her last Will by the side of her beloved Husband He first deceas'd she for a few days try'd To live without him lik'd it not and dy'd King Edward the First while Prince warr'd in the Holy Land where he rescued the great City of Acon from being surrendred to the Souldan after which one Anzazim a desperate Saracen who had often been employ'd to him from the General being one time upon pretence of some secret Message admitted alone into his Chamber he with an empoyson'd Knife gave him three Wounds in the Body two in the Arm and one near the Arm-pit which were thought to be mortal and had perhaps been so if out of unspeakable Love the Lady Eleanor his Wife had not suck'd out the Poyson of his Wounds with her Mouth and thereby effected a Cure which otherwise had been incurable Thus it is no wonder that love should do wonders seeing it is it self a Wonder Love of Parents to their Chilren is a natural Affection which we bear towards them that proceed from us as being part of our selves and indeed almost all other Creatures have a strong Impression of this kind of Love to their young though in their proper Nature never so fierce and cruel to any thing besides according to the Poet Seeing her self Rob'd of her tender Brood Lies down lamenting in her Seythian Den And Licks the Prints where her lost Whelps had lain But this Affection with Reason has greater Power in the Souls of humane Parents thò indeed it's Impression is deeper in some than in others so that sometimes it extends even to a fault where it is placed on such Children whose stubborn Natures turn such tender Indulgence to evil purposes yet we see when it so happen as it do's too freequently the Parents fondness decreases not Love towards his Sons and Daughters had so settered the Affection of Charles the Great that he could seldom endure them out of his fight and when he went any long Journey he took them with him and being one time demanded why he married not his Daughters and suffered his Sons to travel with a Sigh replyed He was not able to bear their Absence Selucius King of Syria being told that his Son Antiochus Sickness proceeded from that extraordinary Passion he bare to his beautiful Queen Stratonice though the Father loved her entirely yet fearing his witholding her might occasion the loss of his Son he freely resigned her to him Aegtius by a mistake thinking Theseus his Son to be dead threw himself from the Rock where he stood to watch his return and there perished Love in Women on this account has always exceeded that of the Men who to save their Children have rushed through Flames and on the points of Swords regardless of their Lives as the Poet expresses it 〈◊〉 Lyoness when with Milk her Dugs do ake Seeking her lost Whelps hid within some Brake Noâ— the sharp Viper doth more Anger threaten Whom some unwary Heel hath crush'd and beaten Than woman when she sees her off springs wrong She breaks the Bars of the opposing throng Through Swords through Flame she rushes there 's no Ill So grievous but she Acts it with her Will Love to her Infant so inspired the Daughter of Sponderebeus that Mahomet the second having caused his Vizier-Bassa to murther it as being one of the Sons of his Father she never left crying in the Sultans Ears till he had delivered the Bassa bound to her and then she cut him up alive and cast his Heart and Liver to the Dogs Love of Children to their Parents is required by the Law of God and Naure and it is their indispensable Duty to Love honour and obey yet Love it self contains all these for what we love we will consequently labour to please to the utmost since it is to the great Credit and Advantage of Children entailing a Blessing on them here and giving them in a great measure an Assurance of an eternal Blessedness hereafter For wherever we find Piety and Reverence that is due to Parents there is a kind of Earnest given of a prosperous and worthy Person for the Child having this way entituled himself to the Promise of God whatsoever happens to others he shall find Happiness and Comfort in it It is certainly a very great and grievous Sin to be unmindful of those who next to God are the Authors of our Being and have taken care of us when we were not able to help our selves Love in this Case appeared extraordinary in Antipas and Amphinomus who when Mount Aetna sent out Rivers of flaming Sulphur and by the Eruption the Earth trembled under them every one minding to hurry away their Goods and flying in confusion these pious Brothers mindful of their aged Parents more than all earthly Riches took them on their Backs and carried them through Torrents of Fire to places of Safety leaving their Goods to be destroyed saying What more precious Treasure can we secure than those who begot us and this Acts of Piety by divers Antiquities is said to be attended with a Miracle for the burning stream separated and made way for their safe Passage whilst other places were scorched up Love and Duty appeared excellent in the Daughther of a noble Roman Lady who being condemned by the Praetor her Execution was delayed by the Jaylor to starve her in Prison that the People who were offended with the Sentence might not see her publick Execution her Daughter all this while had leave to Visit her but was narrowly searched that she should bring no
Food with her into the Prison however her Mother subsisting beyond what could be suspected the Jaylor watched the Daughter and at last found she had supported her with the Milk from her Breasts which known the Consul pardoned the Mother and highly praised the Daughter and in Memory of this An Altar was raised to Piety in the place where the Prison stood Sir Thomas Moor being Lord Chancellor of England at the same time that his Father was a Judge of the Keng's Bench he would always at his going to Westminster go first to the King's Bench and ask his Fathers Blessing before he went to sit in the Chancery There happened in Sicily as it hath often an Eruption of Aetna now called Mount Gibel it murmurs burns belches up Flames and throws out its fiery Entrails making all the World to fly from it It happened then that in this Violent and horrible breach of Flames every one flying and carrying away what they had most precious with them two Sons the one called Anagias the other Amphinomius careless of the Wealth and Goods of their Houses reflected on their Father and Mother both very old who could not save themselves from the fire by flight And where shall we said they find a more precious Treasure then those who begat us The one took up his Father on his Shoulders the other his Mother and so made passage through the Flames It is an admirable thing that God in consideration of this Piety though Pagans did a Miracle for the Monuments of all Antiquity witness that the devouring Flames staid at this Spectacle and the Fire wasting and broiling all about them the way only thro' which these two good Sons passed was tapistried with fresh Vendure and called afterwards by Posterity the Field of the Pious in Memory of this Accident Love in former times when Sacrifices attended the Hymenial Rites as part of the Ceremony that it might not be imbittered the Gall of the Beast was not us'd but cast on the ground to signifie that between the young Couple there should be nothing of that Nature to disturb their Felicity but that instead of discontent Sweetness and Love should fill up the whole space of their Lives and indeed it is the best Harmony in the World where a Man and Woman have the pleasant Muâ—â—â—â— of Contentment and Peace to refresh them in their dwellings whilst they make their study to encrease their Happiness This is as comely a sight as Apples of Gold set in Pictures of Silver or Brethren living together in Unity Love was so powerful with Plautius Nuâ—â—â— that hearing his Wife was dead he killed himself Darius after he had grievously lamented the loss of his Wife Statira as thinking she had perished in the General 〈◊〉 Alexander had given his Army was so over-joyed when he heard she was safe and honourably used by the Conqueror that he prayed that Alexander might be fortunate in all things although he was his Enemy Two large Snakes Male and Female being found in the House of Titus Gracchus the Augurs or Soothsayers told him That if the Male was let go his Wife should die first but if the Female himself should die first Then pray said he let the Female Snake go that Cornelia may live by my Death and so the Historians say it happened for he died in a few years after and leaving her a Widow she refused the King of Egypt in Marriage the better to preserve the Memory of her deceased Husband Ferdinand King of Spain married Elizabeth the Sister of Ferdinand Son of John King of Arragon Great were the Virtues of this admirable Princess whereby she gained so much upon the heart of her Husband a valiant and fortunate Prince that he admitted her to an equal share in the Government of the Kingdom with himself wherein they lived with such mutual agreement as the like hath not been known amongst any of the Kings and Queens of that Countrey There was nothing done in the Affairs of State but what was debated ordained and subscribed by both the Kingdom of Spain was a Name common to them both Ambassadors were sent abroad in both their Names Armies and Soldiers were levied and formed in both their Names and so was the whole Wars and also Civil Affairs that King Ferdinand did not Challange to himself an Authority in any thing or in any respect greater than that whereunto he had admitted this his beloved Wise. Love so bound the Soul of a Neopolitan to his fair and vertuous Wife that she being surprized by some Moorish Pirates who privately landed in a Creek and then put off again with their Prize that whilst they yet Cruiz'd near the Shoar he threw himself into the Sea and swam to their Ship and calling to the Captain told him He was come a voluntary Prisoner because he must needs follow his Wife not scaring the Barbarism of the Enemies of the Christian Faith nor Bondage for the Love of her who was so near and dear to him The Moors were full of admiration at so great a proof of Affection yet carry'd him to Tunis where the Story of his conjugal Affections being rumour'd abroad it came to the Ear of the King of that Countrey who wondring at so strange a thing and moved with Compassion to such a Lover ordered them their Liberty and placed the Man as a Soldier in his Life-guard Love in this a Passiâ—n is so strange It hides all fauits and ne'r is gi'n to change it uneclips'd in it's full Blaze shines bright Pure in it self it wants no borrowed Light Nor sets till Death draws the dark Scene of Night Liberty is so sweet and pleasant that all Creatures naturally cover it and though irrational are uneasie under restraint or Confinenmet The Romans of old had so high an Esteem of it that they priz'd it before all things in the World and thought it worthy of Veneration making it one of their Goddesses erected and dedicated Temples in Honour of it and esteemed Life in Golden Chains of Bondage not worth regarding and their greatest Offenders were punished with Interdiction Religation Deportation and such like accounting it worse than any other Severity as knowing without it the mind becomes a tormentor not only to it self but to the Body by wasting and consuming it with Grief and Anguish and that a Man will refuse no kind of Hardship nor Danger to secure his Liberty but Sacrifice their chiefest Ornaments and even Life it self as precious as it is to the uttermost hazard to preserve it Many Cities rather than fall into the hands of their Enemies and become Captives have been turned by their Citizens into an Acheldama of Blood and spread Ghastly Scenes of Death to amaze and slartle their most cruel Enemies When Hannibal had besieged the City of Saguntum nine Months and Famine warring within their Walls so that they found themselves in a great straight and without hopes of Succour but that they must fall into
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
their riper Years that every thing may concur to â—heir advantage The Graces which God bestows upon mankind do ordinarily require that the Instruments with which they are to be exercised and the subject whereinto they are to be received do partake the natural qualities requisite for every such Gifts and the Reason is because that the reasonable soul is an Act of the body and operateth not without the service of the bodily instruments We must confess that the brain of an Infant has much moisture nature then so ordering or requiring it but Years coming on by degrees lessens it and then the memory imagination and understanding grow stronger gathering the perfection designed them unless hindered by Intemperance and the reasonable soul manifests it self more and more by infusing Wisdom that is contained in it from its first enterance into the body It is true beside any thing that we may reasonably call supernatural knowledg or that proceeding more immediately from the soul our natural senses instruct us in some things which contribute to the furtherance of our understanding as our keeping in memory what we heard whilst we were children or what our Eyes gave us a prospect of or that was communicated to us by feeling smelling tasting c. But none of these can give that understanding which may be properly taken for Wisdom or a discerning Knowledge of things on a sudden that have been strangers to our natural senses as penitrating into abstruse matters and what the learned term Arcana's or Secrets or making right Judgments where we are left to gain a light into what is before us Solomon's Wisdom was not so much manifested in knowing Herbs and Plants as he confesses he did even from the Shrub to the Cedar as in discerning where the falsity lay in the case of the Two Harlots that came to him for Justice But Ladies perhaps you may think we are wandering too far and some of you may censure us as undertakers to coin understanding for those that know not how to pass it away for current Yet this we dare say That God who is the Author of all Knowledge and Wisdom having designed it to good Ends never was unwilling that mankind should partake of it so far as is convenient for him and therefore he has commanded us to apply our hearts to it and that we should search for it as for hidden treasure And therefore the Earlier it is imbibed and the more care that is taken to capacitate us for it the more attainable it is and the Parents caution and industry may further it in their children Narcissus Gr. an herb called white Laâ— tibi or white Daffodil Poets seign that Narcissus a fair Boy being in love with himself was turned into a Lilly Niwshala or Carmenta the mother of â—-nonder an ancient King of Italy even before the arrival of Aeneas into that country Nows an Epigramatick Poetess Neread Nereides a Maremaid or Fish like a beautiful Woman down to the girdle the rest like a Fish The males of these are called Tritons Nereides are also â—ken for Nymphs or Fairies of the Water and comes from Heb. Nahar i. a Flood or River Nun nonna q. non nupta Tâ—uâ— Nun is a holy or consecrated Virgin or a woman that bâ— Vow has bound her self to a â—â—ck and chaste life in some place and company of other women separated from the world and devoted to an especial service of God by prayâ—r fasting and such like holy Exercises Neckabout Y. any womans neck-linen Neif f. Naive a bondâ—â—man or she-villain Neogamist g. a new married man St. Neots a Town â— Huâ—tington and another in 〈◊〉 with a Well dedicaâ—d to St. Keyne whereof they â— whether Busband or Wife â—â—k first they get the maâ—râ— Nephele g. a cloud â—e mother of Helle and Phryxâ— Athamas Nescock Nesscock â— wanton fondling that was â—ver from home See Cockâ— Nessus a Câ—ntaur slain â— Hercules for attempting to â—â—ish his wife Nicia g. victorious a 〈◊〉 name Night-Mare D. â—â— Mare Night-evil as Inâ—â— Nigh-spell a prayer agains the Night-mare Nixit Feigned Gods assisting child-bed women Nominalia Roman Feast-days when they gave names to children to females on the eighth to males on the ninth day Novatus Annâ— 215 he condemned second marriages received not Apostates tho penitent c. Novels 168 volumes of the civil law added by Justinian to the Codex also little Romances Novercal belonging to a stepmother Nuptialist a bride bridegroom or one that makes matches Nydimene having by her Nurses help lain with her Father and flying from his wrath was turned into an Oak Nuptial Dowries Nuptial Dowries by some nations approved by others interdicted Lycurgus and Solon because they would not have the Virgins oppressed by the covetousness of men forbid by their Laws that any man should demand a dower with his wife a necessary and profitable decree by which he was condemned that being a long suiter to the Daughter of Pysander and promising her marriage in her Fathers life time repudiated the contract after his Death because he dying poor her Dowry did not answer his expectation Amongst the Hetrurians it was held base and ignoble and absolutely forbidden by their inscribed Statutes for a man to send tokens or gifts to her whom he affected accounting them no better than bribes or mecenary hi e nor fit to be thought on in such a sacred commixion where nothing should be mediated save uncere Love and conjugal Piety Nuptial Gifts or Presents Now touching bridal gifts and presents It was an ancient Custom among the Greeks that the Father the day after the Solemnization of the Marriage sent to the Bride for some Spousal-Offerings which they called Epanlia Dora they were ushered by a beautiful young lad attired in a long white Vesture reaching to his heel bearing in his hand a bright burning Tâ—per In order followed after him all such young men and maids youthfully Attired that brought the Presents one presented Gold another Gems a third a Bason and Ewre with other Plate-dishes a fourth Boxes of Alabaster full of sweet Oils and Unguents a fifth rich Sandals or Slippers with other necessaries belonging as well to the whole house as to their private Bed-chamber Solon to this Marriage Oâ—ering allowed only three sorts of Garments for the Bride to bring with her besides such small Gifts as were tendred by the kindred Friends and houshold Servants A Damosel of Lacâ—na being poor and demanded whâ—â— Dowry she had to bring to 〈◊〉 Husband and to marry her with Answered That 〈◊〉 w â— left me as an Inherit 〈◊〉 from mine ancestors namâ—â— Vertue and Modesty In aâ—ent times the Husband woâ—â— their Brides with a Ring 〈◊〉 Iron without any Stone 〈◊〉 Gem but meerly circular 〈◊〉 round by that 〈◊〉 parsimony of diet and frâ—â—lity in living Homer 〈◊〉 Prince of Poets having 〈◊〉 wealth with which to besâ—â— his daughter upon a 〈◊〉 Citizen gave her only 〈◊〉 Epithalamium with ceâ—â— Cyprian Elegies Amoâ—â— the
true that those who boast of their Ancestors who were the Founders and Raisers of a Noble Family do confess that they have in themselves a less Virtue and a less Honour and consequently are degenerated And what differences soever there are between them and their Neighbours there ought to be no Upbraidings or Contempt and if any thing is to be done it must be with an humble Courteousness For the least betraying of Pride and Haughtiness of Spirit makes them reject even good advice Let all remember what they are before they were begotten and then they will conclude they were nothing what they were in the first Region of their dwellings before they breathed and then they will find they were but Uncleanness what they were so many Years after and then they will find they were only Weakness and Imbecillity what they are in the whole course of their lives and then they will know they are but sinners what in all their Excellencies and then they will find it but lent and that they stand indebted to God for all the Benefits they have Received and Enjoy in the first place and in the next to their Parents and the Creatures that cloath and feed them But they may if the please use the method of the Platonisis who reduce all the Causes and Arguments for Humility which they can take from themselves to these seven heads First The Spirit of a man is light and troublesome Secondly His Body is bruitish and sickly Thirdly He is constant in his Folly and Errour and inconstant in his Manners and good Purposes Fourthly his Labours are Vain Intricate and Endless Fifthly His Fortune is changeable but seldom pleading never perfect Sixthly His Wisdom comes not in any Full Proportion till he has but a few paces to the Grave and it be in a manner past using Seventhly His Death is certain always ready at the door but never far off It is past all doubt that a Fair Young Gentleman who stands recorded in History was very far from Pride who being often in his Life time requested to have his Picture drawn and courted to it by the greatest Masters of the Age who covered it as a perfect Pattern of Masculine Beauty yet utterly refus'd their Solicitations telling them he intended it not to be done till a few days after his Burial and so strictly enjoyn'd it by his last Will dying in the strength and flower of his Age to shew those that are proud of beauty what a change Death makes when opening his Sepalchar in order to it they found half his face consumed by Vermin and his Midrist and Back-bone full of little Serpents supposed to be bred of the Purrelaction so short a time had reduced him to and so he stands Pictured amonst his Armed Ancestors So soon does Death change the fairest beauty into Loathing Riches have the same fare for they cannot secure the Possession to the Grave nor follow him thither to do him any kindness and how soon may we be hurried thither we know not Seneca tells us of one Senecius Cornelius a proud rich man craftly in getting and tenacious in holding a great Estate and one who was as diligent in the care of his Body as in puffing up his mind in the conceit of his accumulated Riches having been one day to visit a sick Friend from whom he expected a large Legacy returning home joyful that the party was so near his end by which his Treasury would be augmented but in the night was taken with a Sqâ—â—nzey and breathed out his last before the Sun gilded the Earth with its beams being snatch'd away from the torrent of his Fortune and the swelling tide of his Wealth This accident was then much noted in Rome because it happened in so great a fortune and in the midst of wealthy designs and presently it made Wise men consider how imprudent a person he is who hears himself up and is 〈◊〉 with Riches and Honour promising himself many years of happiness to come when he is not Lord of to morrow The Tuscan Hierogliphycks which we have from Gabriel Simeon show us this viz. That our life is very short Beauty â—â—uzenage Money false and fugitive Empire odious and hated 〈…〉 that have is not 〈…〉 to them that enjoy it Victory is always uncertain and Peace but a â—â—â—dulent bargain Old Age is miserable Death is the period and is a happy one if 〈◊〉 be not sowred by the 〈◊〉 of our Life and nothing is permanent but the effects of this Wisdom which imployes the present time in the Acts of holy Religion and a peaceable Conscience For these make us live even beyond our Funerals embalm'd in the Spices and Odours of a a good Name blessing us for a blessed Resurrection to the state of Angels and Beautified Spirits where Eternity is the measure the Lamb the Light and God the 〈◊〉 and Inheritance Alexander we find was so puffed up with his Conquest over Persia that entring India he wept when the Sea interpreted that there was no more Worlds to Conquer but he that had threst his Sword through so many Nations with vast slaughter and had so many flattering Titles bestowed upon him that he 〈◊〉 himself a God and exalted Divine Adoration had his Ambition quenched at Bobylon with a little draught of Poyson to let the World see he was but a moral man and Subject to 〈◊〉 and Misfortunes as well as the 〈◊〉 of those People he had triumphed over Seneca tells us of a rich proud Man that gave himself up so much to sensuality that he would often ask his attendants when he was placed in his Chair whether he sate or no that by his Slaves answering him the by standers might know who were his attendants So have we seen a sparkish Gallant dancing along as light as if he thought the Ground unworthy to bear him yet often looking over his Shoulder at his man in a fine new Livery who lugg'd his Laced Cloak after him that the Night-Railsin the Balconies might take more notice of his Equipage The Pope to 〈◊〉 the Pride he may conceive for being Exalred to St. Peters Chair and to let him see he is but a moral man among other Ceremonies at his Corronation his one that carries a 〈◊〉 of Flax before him on a staff and it the appointed place says Behold Holy Father so passes away yhe Glory of this World or worldly things We find Xerxâ—â— wept ehen he saw his Army of Ten Hundred Thousand men upon the shoars of 〈◊〉 ready to invade the Greeks in Purpe in consideration that in less than an Hundred years that multitude of People would be turned to dust and 〈◊〉 bridged over the 〈◊〉 Sea with his mighty 〈◊〉 he proudly scourg'd the Wives with Chains as he 〈◊〉 because their Violence 〈◊〉 broke a part of it but it is observed that in less than two years his own rashness brought most of them to their Graves that mighty 〈◊〉 being consumed by
the Greeks small Forces in that 〈◊〉 and himself compell'd to thy ruins of his fortune in a little Skiff so uncertain are the product of the continuance of a prosperous Fortune Saladine the great Aegyptian Sultan was mindful of this when he ordered his Shirt to be carried before him upon a Spear and Proclamation to be made that that was 〈◊〉 he should carry notwithstanding his acquired Riches Power and Glory to the Grave with him The Emperors of Constantinople were 〈◊〉 on their Coronation days to have a Mason bring them several sorts of Stones and demand of which they would have their Tombs made that being minded they were but mortal men it might give an 〈◊〉 and an abatement to their 〈◊〉 thoughts by access to Empire The antient Romans allowed those they granted Triumphs to be justly reproached by whomsoever would on the day of their Triumph that they should 〈◊〉 conceit themselves more 〈◊〉 men through the applauses that were generally given for their good Services accounting those that could beat the highest Prosperity and accumulated Honours with a modesty as if they regarded them not and remain fixed and unmoved in all Stations and conditions such a one may be said to be a living Person that hath a life which distinguishes him from irrational Creatures and gives him a Capacity next to Angels he or she so qualified can look upon Death and see his Face with the same Countenance and endure all the labours of Life with a Soul wordily supporting the Body and equally dispise Riches when in Possession or at a distance and is not at all sadder if they lye in a neighbours Cosser than if shining in his own House he that is neither moved with good fortune coming to him nor going from him that can look upon anothe mans Lands evenly and pleasingly as if they were his own and yet look upon his own and use them just as if they were another mans that neither spends his Goods Prodigally like a Fool nor yet keeps them a naritiously like a wretch that weighs not benefits by weight and number but by the mind and circumstances of the Benefactor that never thinks Charity expensive if a worthy Person be the receiver he that does not think for Opinions sake but every thing for Conscience being as curious of his Thoughts as of his Actings in Markets and Theaters and is much in awe of himself as of a whole Assembly he that knows God looks on and contrives his secret Affairs as in the presence of God and his Holy Angels that Eaâ—s and Drinks because it is needful noâ— that it may serve a Lust or loâ—d the Stomach he that is not Proud to any but bountiful and chearful to his Friends and Charitable and apt to forgive his enemies that loves his Country and oâ—â— his Prince and desires and endeavours nothing more than that he may do Honour to God such a one may reasonably and justly reckon his life to be the life of a man since he banishes the monster Pride and embraces Humility he may compute his Months not by the course of the Sun but by the Zodiack of his Virtues because these are such things that none but the Wise and Virtuous are capable of bringing themselves to do These are therefore the Actions of Life because they are the seeds of Immortality Hear on the contrary what Athenaeus says of Ninus the great and Proud Assyrian Monarch whose Life and Death he sums up in these words Ninus the Assyrian says he had an Ocean of Gold and other Riches more than the Sand of the Caspian Sea he never saw the Stars and perhaps he never desired it he never stirred up the Holy Fire among the Magi nor touched his God with the sacred Rod according to the Law he never offered Sacrifice Worshipped the Deity nor Administred Justice nor spake to his People nor numbered them he was Proud and not valiaâ— to Eat and Drink and having tasted Wine in his Golden Bowls he threw the rest on the Floor This man is Dead behold his sepulcher and now hear what Ninus says viz. Sometimes I was Ninus and drew the breath of a living man but now I am dusâ—â— I have nothing but what I did Eat and what I served to my self in Lust that was and is aâ— my Portion The Wealth for which I was esteemed blessed my Enemies meeting together shall bear away I am gooe to Hell and when I wenâ— thither I neither carried Gold nor Silver nor Horses nor Chariots and I who wore a Crown and upon whose breath depended the Faâ—e of so many thousand Lives am but a little lump of Clav. That however it may be put upon This O Assyrian is most certainly the state of a proud sensual Person and of those wretched Worldlings that make their bellies and their Gold their Gods But to render the Proud and Ambitious a larger prospect of the Ills and bad Effects that Pride Ambition and want of Virtue produces in the World In all the parts of Earth from farthest West And the Atlantic Isles unto the East And famous Gauges few there be that know â—hat's truly good from what is good in show Without mistake For what is 't we desire Or sear discreetly to what do we aspire Thoroughly blest but ever as we speed Repentance seals the very act and Deed. Though thou small peices of the golden Mine Half lodg'd about thee travelling in the shine Of a pale Moon if but a Reed does shake â—â—v'd by the Wind the shadow makes thee quake Wealth bath its Cares and Want bath this Relief â—â— neither fears the Soldier nor the Thief The Macedon one world could not contain â—â— bear him of the scanty Globe complain An sweat for Room as if Seryphus Isle Or Gyara had held him in Exile But Babylon this madness can allay And Aegypt give him but his length in clay The highest thoughts and actions under heaven Death only with the lowest dust lays Even Yet that you may have something to commend With thanks unto the heavens for what they send Pray for a wise and knowing soul a sad Discreet true Valour that will scorn to add A needless horror to thy death that Knows 'T is but a debt which man to Nature owes That starts not at misfortunes but can sway And make all passions his strict Rules obey Who covets nothing wrongs none and prefers An honest want before rich injurers All this you have within your selves and may Be made your own if you will take the way What â—â—â—ts the worlds wild loose applauses what Fraul fading honours lost as soon as got What length of Years Wealth or a fair Rich Wise Vertue alone can make an happy Life Yet â—span of a Vertuous Wiseâ— possest May from that momet date his being blest To a wise man all things go rigbâ—â— but we Fortune adore make her our Deity Painting or colouring a Lady Face to repair by Art the Defests of Nature defended in opposition
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
with a fairer Mind Witty without Abuses Modest without Weakness Jealous of nothing but the decrease of her Kindness to you Generous yet not profuse One whose Prudence can secure you from an Inspection into her Family Accounts and divert the Curse of trifting into Poverty A good Housewife that can appear as great in the World with one hundred Pounds a Year as her Neighbours with two One who believes her Person should be a figure and her Portion a Cypher which added to her advances the Sum but alone signifies nothing rather the Heir of her own Deserts than barely the Off-spring of Virtuous Parents One that without the Tryal of her Virtue can out of a Principle of Generosity be just to your Bed Whose Virtue Wit and Modesty can rather be imitated than equalled by her Neighbours In short One whose Carriage exceeds this Character and attains to that of the Apostle 1 Pet. chap. 3. to that of the Wisest of Men Prov. 31. from Ver. 10. to the end Athens Wantons Of Wantons there be two sorts Meretrices and Scorta that is Whores and common Women such as either for Lust or Gain prostitute themselves to many or all The second are Concubina or Pellices Concubines to Kings and Princes or such as we call the private Mistresses to great Men. The last are as our Accidence teacheth like Edwardus and Guliâ—lmus proper Names to this Man or that The first like Homo common to all Men both degrees sinners but not in the like kind I have read a third sort but know not what Consonant or agreeing Name to confer upon them Waiting Gentlewomen If you desire to be a Waiting-Gentlewoman to a person of Honour or Quality you must 1. Learn to dress well 2. Preserve well 3. Write well a legible hand good Language and good English 4. Have some skill in Arithmetick 5. Carve well Having learned these you must remember to be courteous and modest in your behaviour to all persons according to their Degree humble and submissive to your Lord and Lady and Master or Mistress neat in your Habit loving to Servants sober in your countenance and discourse not using any wanton gestures which may give Gentlemen any occasion to suspect you of levity and so court you to debauchery and by that means lose a Reputation irrecoverable In the first place I would not have you look upon your condition as to what it hath been but what it is learn whatever you can and slight no opportunity which may advance your knowledge to the height of your birth Wherefore I advise all Parents be their Estates never so good and their Revenues large to endeavour the gentiel Education of their Daughters encouraging them to learn whatever opportunity offers worthy a good estimation For Riches hath Wings and will quickly fly away or Death comes and removes the Parents Wassaile Sax. Vas-hale i.e. Salve sis salvus ave the Wassaile-bowl on New-years Eve had according to Verâ—â—gan its origin thus Lady Rowena or Ronix Daughter to Hengistus having invited King Vortager to a Supper at his new built Castle called Thong-Castle caused her after Supper to come forth of her Chamber into the Kings presence with a Cup of Gold filled with Wine in her hand and making in very seemly manner a low reverence to the King said with a pleasing grace in our ancient Saxon Languaged Waes heal blaLord Cyning which is according to our present Speech Be of health Lord King for as was is our Verb of the preâ—â—â—rimperfect tense signifying have been so Waes being the same Verb in Imperative Mood and now pronounced was is as much to say as grow be or become and Washeal by coruption of pronounciation afterwards became Wassaile The King not understanding what she said demanded it of his Chamberlain who was his Interpreter and when he knew what it was he asked him how he might answer her in her own Language where being informed he said unto her Drine heal i.e. Drink health c. Versi p. 101. Some say 't is Wassaile quaâ— Wash your throat with â—le Others more probably wax bail i.e. creseat salus Wed Sax a gage or pawn a word still retained in the Country sport called Pray my Lord a course in you Park Wedding nuptiae comes from the Germ. Wed i.e. pignus a pledge and wedde in in Scotland and in some parts of England signifies so much at this day whittle we a doubled Blanket worn over Womens shoulders Widdows-benob Ss. a share of their Husbands Estate which they enjoy beside their joynture Wildfred Sa. much peace St. Wilfrads-Needle a hole in a Vault under Rippan Church through which chaste Women might pass others not Wimple a plaited Linâ—en about the Necks of Nuns also a flag or streamer Winifrâ—d nes a British Virgin Saint revived by Bruno the Priest after 〈◊〉 had cut off her Head in a place where sprang up Winifrids well in Flint-shire Wittal-ol Sa. one that knows himself a Cuckold Willbâ—rga another English Saint who had power of Birds and could command them as she pleased she is said to restore a dead Goose to Life that had been stollen and killed anâ— I do many other Wonders in her Life time and after her death Wibes their Marriage state Instructions Wives may immagine it strange that we should presume to give them Instructions who think themselves wise enough to instruct whole Families but having already brought the Virgin to the doors of Matrimony 't is fit we should not only conduct her into that state but see how she behaves her self and put her in a little if she should be out in acting her part in so curious a Scene for here as we may say she is launched into a wide Sea where she floats like a Marchants Ship fraught with all manner of rare advantages to render her happy if she affect prudence and Modesty for the Virgin Modesty must not in some sort be laid aside in the Marriage state but rather strengthened and improved by a more solid Conduct and Management to render it more Awfull and gracefull A Wife has a duty incumbent on her that has several Aspects First as it relates to the Person of the Husband Secondly to his Reputation And Thirdly to his Fortune Love is a Debt due to his person which we find to be the prime Article in a Marriage Vow and is indeed the most essentially requisite without which all happiness is banished from a Matrimonial State 'T is Love only that cements Hearts and where that Union is wanting it is but a shadow a meer appearance but no real or substantial Joy a Carcass of Marriage without a Soul therefore as it is very necessary to bring some degrees of this to this state so 't is no less available to maintain and improve it in it this is it which facilitates all other Duties of Marriage Makes it an easie and pleasing Yoak to be born The Wives therefore should study to preserve this Flame that like
Queen to whom she had been just and faithful and that she must now at her going out of the World give him her Hearty thanks that since he had no more Wordly Honour to Agrandize her he had taken Care to promote her to what was more glorious in Heaven by making her a Martyr to become a Saint in Blessed Realms of Eternal Life After Her Death these Verses were Written of her Phoenix Anna Jaâ—et nato Phaenice dolendum Sâ—â—â—la Phoenices null TullisseDuo Here Ann a Phaenix Lies who bore her like 't is said Never one age two Phaenixes has had After this another Fair Court Star set in Blood though deserving a better Fate The Lady Jans Grey who had Married Gulford Dudly Son to the Duke of Northumberland and was after King Edward the Sixth's Death Pursuant to his will Proclaimed Queen to avoid the return of Popery by the coming of Mary afterward Queen Mary to the Crown but Fate consented not for upon Mary's Proclaimation Northumberlands Army with which he went to oppose her disserting him he was taken Prisoner and soon after beheaded the Young Queen thus disserted trusting to her Innocence and Virtue as her guard and defence found them too weak where a Crown was in competition for she with her Husband was sent to the Tower where She continued a Mirror of Piety constancy and Patience being of the Royal Blood as Grandaughter to Mary second Sister to Henry the eight Tho she was very Young when this affliction fell upon her she was an extraordinary Schollar well skilled in most Languages during her Imprisonment she writ upon the Walls these Verseâ— Non Aliena Putes Homini â—â—â— nbtingere possunâ— Sors Hodierna mihi 〈◊〉 erit ika tibi Think nothing strange chance happens unto all My Lot's to day to Morrow thine may fall And again Dio Javante nill noâ—â—â— Livor malus Et non Juvants nil Juvat Labor grats Post Tinibras spero Lucem If God protect no Malice can offend me Without his help there 's nothing can defend me After Night I hope for Light She was so unconcerned at her Death though not above 16 Years of Age that she not only bore it with singular patience and constancy but seâ—t to comfort the Duke of Suffoâ—k her Father who was in Prison and soon after suffered in those Bloody Mazean times when Popery had got again the upper hand to comfort him by her Letter to Persevere in the Protestant Religion and if be had the hard Fortune to be cut off to Dye worthy of his Honour and like himself but not at call to gâ—â—â—ve for her for she was going to a happy Kingdom to the chaste Embraces of her Lord where she should be out of the reach of Trouble and Malice and sit down with Joy and Peace so that when this Incomparable Lady Dyed no Body could refrain from Tears no not her very Enemies whose Spleen had brought her to so early and untimely an end At the time when the Protestant Religion under the Pious Care of King Edward the Sixth flowerished the Duke her Father had one Mr. Harding for his Chaplain who seemed very Zealous for the reformed Churches but when Queen Mary came in and had set up Popery he Wind-mill'd about for promotion as some did in the last Reign and became a very bitter Enemy with his Pen and Tongue against the protestants which so Grieved this Pious Young Lady that she writ to him when she was in Prison to remember from whence he was fallen and to do his first Works which Letter for the satisfaction of all Pious Young Ladies and others pen'd by one of such tender Years we have thought fit to insert that her great Wisdom and Learning may be evident to the World Oft says she as I call to mind the Fearfull and Dreadful sayiâ—gs of our Saviour Christ that he who putteth his hand to the Plough and looketh back is not meet for the Kingdom of Heaven and on the contrary those comfortable words that he spake to those who forsake all and follow him I cannot but marvel at thee and lament thy case who seemest sometime to be a Lively Member of Christ but now the deformed Iâ—pe of Satan Sometime the Beautiful Temple of God but now the Synagogue of the Prince of the Air sometime the unspotted Spouse of Christ but now the shameless Paramour of Antichrist sometime my faithful Brother but now a stranger and an apostate sometime a slout Christian Souldier but now a cowardly Run-away yea whon I consider these things I cannot but cry out unto thee thou Seed of Satan whom he hath deceived and the World hath beguiled and the desire of Life and promotion subverted wherefore hast thou taken the Law of the Lord in thy Mouth wherefore hast thou preached the Will of God unto others wherefore hast thou Instructed and exhorted others to be strong in Christ when thou thy self doest now shamefully shrink away and thereby so much dishonour God thou preached'st that Men should not steal and yet thou steâ—lest abominably not from Men but from God committing hâ—inous Sacriledge robbing Christ of his Honour chusing rather to live with shame than to Dye Honourably and to Reign Gloriously with Christ who is Life in Death unto his Why dost thou shew thy self most weak when thou standest by most strong The strength of the Fort is unknown before the assaults but thou yeildest up thine before any battery was made against it c. And after many other Excellent Passages she thus concludes Let I pray you the lively râ—membrance of the last day be always before your Eyes remember that Runagates and Fugitives from Christ shall be cast out in that day who setting more by the World than by Heaven more by Life than him that gave it Did shrink and fall from him who forsook not them and also the inestimable Joys prepared for them who fearing no perril nor dreading Death have manfully fought and Victoriously Triumphed over the Powers of darkness through their Invincible Captain Christ Jesus who now stretcheth out his Arms to receive you is ready to fall upon you and Kiss You and last of all to wash you in his most pretious Blood and feed you with the Dainties it has purchased for you which undoubtedly could it stand with his own determinate purpose he would be ready to shed again for you rather than you should be lost Be constant then and fear no Earthy pain Christ has redeem'd thee Heaven is thy gain Women Destroyers of the Danes and the Priviledges they Enjoy by it When they were destroyed is already recited and riding the Land from such Mortal Enemies by the consent of the King and his Nobles which all the Men ascented to the Women were allowed the right hand of their Husbands which custom continues to this day though some will have it that it is only a fulfilling the old Proverb that the weak est goes to the Walls That they should
the Enamour'd Steel Aspires Thus they reâ—pect And do affect And thus by wiâ—ged Beams and mutual Fire Spirits and Stars conspire And this is LOVE By this you may see the well known Proverb is verified That all is not Gold that glisters A Lady if she be not vey cautious may be deceived and cheated with the fairest Pretences Vows and all the Languishing Expression with some are only as so many Traps and Snares laid to entangle them and when she is fastened and more secured by strugling to get free then by a too late Repentance she sees that all she took for real Affection was only false and feigned But too late Repentance seldom avails Therefore it is convenient to be very wary and cautious whilst she is free Young Mans Choice made how to gain their Mistresses Youth it adorned with comeliness and good parts naturally taking with the Fair Sex but they stand so nicely upon their prerogative of being courted and sought to with obliging carriage and humble Submission that though they could willingly condescend to meet you half way yet will not bate an Ace of their starchedness and therefore you must take all opportunities that are convenient to discover your Affection to her for as there is no person so unlovely but thinks her self worthy to be beloved So is there a natural inclination in Love to beget Love and unless in some particular Exceptions seldom altogether fails If not so much kindness be procured yet at least so much commiseration as gives an appitite to condescension especially where Love is recommended with such becoming importunity as will admit of no denyal when Rhetorick is not strained by unfit or Extravagant Expressions but such words flow from your Lipâ— as seem only to be dictated by Affection wherein the heart has the greatest and the wit no other share than to give them a moving pronunciation wherein such constancy must be observed as may give the sublimest Evidence of your passionate and languishing desires for Women being very 〈◊〉 that this is that wherein their strength lyeth and that they have no likelihood of ever having such advantage as when the Life and Death of you depend upon their smiles or frowns or take pleasure in letting you see they are not so easie to be won and will try many ways to fret and disturb you that they may prove what humour you are of and how you can bear such usage Therefore finding your Mistress thus bent it behoves you to summon all your Patience that nothing unruly uneasie or extravagant may appear to give her disgust and lessen her opinion of you though she keep you long in doubts and fears and makes as many windings and doublings as a Hair to try whether you will loose the Scent and give over the Pursuit but in this you have new hopes for when she comes to such often shifting be assured that Love has almost run her down and she cannot hold out much longer Some indeed have a Pride to be Wooed and after long Service and attendance the poor Lover almost heart-broke and out of hope sneaks which gives her cause to Triumph as thinking she can never better revenge the injuries done to her Sex by Men than in such disgraces for she will not have this treasured up in the dark but glories that the World is a Witness of the defeaâ—â— she gives when in the midst of all your gallantry and cost bestowed you are routed Horse and Foot by a Fair Enemy that gives you no other reason why she is so cruelly severe but becuse she will be so though in the end perhaps she is foiled herself by some unexpected Arrows sent from cupids Quiver to let her know she is subject to his Empire You must therefore in such cases deal with those sort as Stalkers do with bold Partridges give them time till they may be brought about again For those that are of this humour have a certain inconstancy attending them that will weather-cock them about though they stand to the colâ— North to day the point may alter to the warm South tomorrow you must not in your Love be too close handed nor too extravagant but present as you see opportunity what you think most takeing and agreeable with her humour perhaps she will reâ—use it if it be of any considerable value because she will not have as yet such a ponderous Obligation laid on her yet it will make an impression in her mind and induce her to believe your Love is Cordial when she sees you not only sacrifice words that cost you nothing but those things that are dear and precious to you If she takes then the Obligation is Incumbent on her part to make you some suitable return and if she puts you to your choice we may easily tell without consulting the Stars that you will ask her Love and that being gained her self follows and then you have your Presents into the bargin how rich and valuable soever they were and pray where then is the loss in all this These Presents during your Courtship will be frequently obvious to her and become the opportunest Orators in your behalf and for this cause your costly treats must be of little use that are almost forgotten as soon as the taste is off the pallate though some of them spend more than would purchase considerable Presents that are lasting Obligations Privacy in Courtship if it may be obtained always wins the happiest moments of your advantage for the Fair one though she may seem impatient of such a retirement and urge her same may suffer by it Yet she will even when she pretends to be disturbed listen with a kind of a pleased attention there can be but a few found who are not proud of Adulation You must however consider after all this not to behave your selves unmanly or unseemly If Cupid comes not timely to your aid and compells by his uncontrol'd prerogative the stubborn fair one to yield to the accomplishment of your desires but make as fair a retreat as stands best with your Reputation avoiding in any degree to cast Reflections on her whom you have loved for that will not only betray your weakness but an imputation of Malice will be assigned by the Censorious who will apply the Fable of the Fox and the Grapes properly to your circumstance It is more noble to let the World see that you had integrity in your intentions and were rather unfortunate than base that your Love was pure though at last killed by disdain and that you patiently bare her scorns and frowns with a fortitude becoming a generous Lover though you diserved them not which will redound to your pâ—â—â— and perhaps another as amiable as she taking pitty upon your wrongs and sufferings may be induced thereby to be more kind Yet laying aside the supposal of your being rejected and your obtaining what you desire yet seem not extravagantly overjoyed for that betrays a weakness and unsteadfastness of