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
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
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
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
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
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