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
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
Reality when on the contrary a Courtesy which derives no higher than from meer humane Principles there is no greater stress to be laid upon it nor is it much to be confided in Affability under this notion has as we have said Constancy for it's second Property for it is not only true to others but is so to its self as being founded on the solidst of Virtues not being subject to those giddy uncertainties that are incident to vulgar Civilities for he who out of disesteem of his proper worth has placed himself in an inferiour Station will not conclude it an Arbitrary matter but rather a just debt to pay a respect to those in a Superior Station they had Access to it by his Voluntary receeding For an humble mind will see in others something or other to which it will allow preference so that acting upon a fixed Principle it runs not the hazard of Contradictions but is rendered sweet and affable whilst what is more stiff and unplyable is not regarded unless with contempt and neglect except the party holds conversation with Flatterers and Parasits who sell their breath to make their advantage and prey upon him but then again he is frustrated even of their Encomiums if it so happen that the prosperous Gales encrease into a shipwrecking Storm than those who were prodigal of their civilities whilst nothing else was wantâ—ng to make him swell above â—imself will withdraw even â—hose from him least by their being continued they should â—ncourage him to ask someâ—hing more of him which his â—rgent Necessities in his deâ—ressed Condition more earnâ—stly crave and require Job â—ompares such to Winter Brooks â—unning over when not needâ—d but shrinking away and â—rying up when the heat of â—ummer causes the greatest thirst and their Waters are â—ost coveted for cooling and â—efreshment or if it has been â—is good Luck to happen upon â—ome of a more generous Temper who instead of a servile â—ompliance with his Humour â—nd high Characters of his worth entertains him with â—he true Image of himself it 〈◊〉 frequently held as an unpardonable Crime which forfeits â—ll degrees of Favour and does â—ot only avert but incence and â—nflame the easie stir'd up Passiâ—ns of an unsteady Mind till â— breaks out into a violent Anger for a faithful Monitor is â—s unacceptable as a true Lookâ—ng-glass to a deformed Person which at the best will be set â—side and escapes well if not â—roken and Ladies we must â—cknowledge for this is apâ—licable to either Sex whilst â—reat Persons dispence their â—rowns or Favours by such â—easures they will be sure to â—o it unjustly as well as unâ—onstantly Anyle an Epigrammatick Poetess whose name is to 17 Greek Epigrams Her Verses of Birds are said to be yet extant Aspasia a Noble Milesian Dame said to have been the Mistress that is the Instructress of Pericles the Great Athenian Philosopher and Orator Astyanassa one of the Maids of Honour to that Helena whose Beauty set Troy on fire whom yet surpassing in the Theory of active Love she impudently committed by writing to the publick view and as 't is suppos'd in Verse the Descriptions of more Spintrian Pranks and Gambols then perhaps her Mistress ever practis'd or understood and which seem to have been a Pattern of those lew'd Inventions which the witty ribauld Aretine in after Ages broach'd for the use of the Sons of Priapus nor were their wanting in those Times apt Schollars to such a Mistress who prosecuted and enlarged upon the Subject the had begun Philenis a Strumpet of Leucadia as unchast faith a late Author in her Verses as her Life Athenais the Daughter of Leontius an Athenian Sophist a Woman of that Wisdom and Ingenuity as that she was thought worthy to be chosen for a Wife by the Emperor Theodosius the Second Angela de â—ugarolis an Italian Lady accomplish'd in Grammar Rhetorick and Poetry Anne Askew the Daughter of Sir William Askew of Lincoln-shire she is remember'd among the English Writers as well as in Verse as Prose for a Woman of singular Beauty Virtue and Ingenuity Anne Broadstreet a New-England Poetess She writ Descriptions of the Four Elements the Four Humours the Ages the Four Seasons and the Four Monarchies Anna Maria Shurman an Holandish Lady of the most celebrated Fame for Learning of any of her Sex that I have heard of in Europe at this day by her Epistles to many of the most Eminently Learned Men of this Age. Arabella an English Lady in the time of King James a near Kinswoman of his she was a Lady of no less Eminence for Learning and ingenuous Parts then for her Quality and as saith an English Writer who makes a mention of her She had a great facility in Poetry and was elaborately conversant among the Muses She had Correspondence with Andrew Melvin the witty Scotchman in the Tower being Prisoner there at the same time Aurca Behn a Dramatick Writer She writ the Dutch Lover the Amorous Princess the Forc'd Marriage a Tragy-Comedy the Fatal Jealousie a Tragedy c. Affinity Affinitas 〈◊〉 dred or alliance by Marriaâ—â— sometimes likeness of agâ— ment Address or Adress Frâ—â— direction a short courtâ— near and ready way I adâ—â— my self to such a Person iâ— resort unto make towards make my application to hiâ— Age. aetaes that part oâ— Man's Life which is from Birth to this or his last Day Man by our Common-Lâ—â— hath two Ages the Age 21 Years is termed his 〈◊〉 Age and 14 the Age of disâ—â—tion Lit. l. 2. c. 4. In a Wâ—man there are six 1. At â—ven Years of Age she may câ—â—sent to Matrimony 2. At 〈◊〉 she is Dowable 3. At tweâ—â—â— Years she is able finally to câ—â—firm her former consent giâ—â— to Matrimony 4. At foâ—â—teen she is enabled to receâ—â—â— her Land into her hands â— shall be out of Ward if she of this Age at the death of 〈◊〉 Ancestor 5. At sixteen 〈◊〉 she shall be out of Ward thouâ—â— at the death of her Ancestor was within the Age of fourtâ—â— Years 6. At one and Tweâ—â—â— Years she is able to alienate Lands and Tenements â—â—clus a Greek Author diviâ—â— the Life of Man into seven Aâ—â— 1. Infancy contains four Yeâ—â—â— 2. Childhood contains ten Yeâ—â—â— 3. Youthhood or Adolesceâ—â— consists of eight Years thaâ— from fourteen to two and twâ—â—ty 4. Young-manhood coâ—â—â—â—ues nineteen Years that is â—rom two and twenty to forty â—ne 5. Ripe-man-hood hath â—ifteen Years of continuance â—herefore makes his progress to â—6 Years 6. Old-age which â—n adding 12 to 56 makes up â—8 7 Decrepit Age is limiâ—ed from 68 Years to 88. See â—ore divisions of Age if you â—lease in first part Treasury of Times p. 377. and in Vul. Err. p. 216. Alimony Alimonia nouâ—ishment maintenance but in a modern legal Sense it signifies that portion or allowance which a married Woman sues for upon any occasional separation from her Husband wherein she is not charg'd with Elopement or Adultery This was
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
a thing common to all they Solace the incommodiousness of 〈◊〉 Age closes our Eyes bringâ— us to the Earth from wheâ—â— we came They are our Bones our Flesh and Blood seeing them we see our selves in 〈◊〉 sort that the Father seeing 〈◊〉 Children may be assured 〈◊〉 he seeth his lively Youth â— newed in the Face of theâ— But if we do we consider and weigh in a 〈◊〉 Ballance the great and unâ—â—â—portable doings we shall 〈◊〉 amongst these Roses 〈◊〉 Thorns and among theâ— Sweet Showers of 〈◊〉 that there falleth alwayâ— much Hail it is true the Athenians are a People 〈◊〉 commended for their Prudenâ— and Wisdom seeing that 〈◊〉 Husbands and Wives could 〈◊〉 agree because of an infinit number of Dissentions and Provocations that chanced ordinarily between them were coâ—â—trained to ordain in their Common wealth several Magistraâ—â—â— whom they called Reconcilers of Married ones the Office of whom is to Reduce Reconcile and make Agreement by 〈◊〉 means The Spartans in their Common-Wealth had in like case Established certain Magi strates Named Armasins who had the charge to Correct the Insolency of Women to Reprove their Arrogancy and Audacity towards their Husbands The Romans would not ordain Magistrates perswading with themselves per adventure that Men were not sufficient to bridle the unbridled raging Temerity of Women when that they were out of Order But they had their Refuge to the Gods For they Dedicated a Temple to the Goddess Viripla where in the end they agreed of their Domestical Quarrels But who can say they patiently bear the charges of Marriage the Insolency and Arrogancy of Women the yoke of a kind so unperfect Who may accomplish their carnal appetite is also their unsatiable Pomps â—oth not the Old Greek Proverb say that Women and â—hips are never so well accomplished but that alwayes they â—ant Repairing If thou takest â—er poor she shall be despised â—â—d thy self less esteemed If â—ou takest her rich thou makâ—st thy self a Bond-slave For â—hinking to Marry a Companiâ—n equal to thee thou Marriest â—n unsupportable Mistress If â—ou takest her soul thou 〈◊〉 not love her If thou â—kest her fair it is an Image â— thy gate for to bring thee â—ompany Beauty is a Tower that is Assailed of all the World and therefore it is very hard to keep that every one seeketh to have the Key behold the hazard wherein thou art saith William de la Perreire that thy round-head become not forked which were a fearful Metamorphosis if it were visible and apparent This then is the Conclusion Riches causeth a Woman to be Proud Beauty maketh her suspected and Deformity or foulness causeth her to be hated Therefore Diponares having tasted the Martyrdoms of Marriage said That there were but two good days in all the Life of Marriage the one was the Wedding day and the other the day that the Woman dyeth For that on the day of Marriage there is made good Cheer the Bride is fresh and new and all Novelties are Pleasant and of all Pleasures the beginning is most delectable The other day that he commends to be good is the day the Woman dyeth For the Beast being dead dead is the poyson and by the death of the Woman the Husband is out of Bondage and Thraldom Ceremonies before Marriage The Persians were only permitted to contract Matrimony in or before the Summer Equinoctial but not after The Dapsolites once a Year make a solemn Convention of all the Men and Women that are dispos'd to Marriage in one day in which after their great Feast the Women retire themselves and lay them down upon their several Pallets the Lights being all put out the Men according to their number are admitted in the dark where without any premeditate Choice but meer Lot and Chance every Man chuseth her whom he first lights on and Divirginates her and be she fair or foul ever holds her as his Wife Stobre Serm. 42. Amongst the Carmanians no Man is suffer'd to marry before he hath presented the Head of an Enemy to the King About the Lake Meotes there is a People called Laxamatâ—e amongst whom no Virgin contracts Matrimony before she hath subdu'd an Enemy There is a Law amongst the Armenians that Virgins are first prostituted in an old Temple dedicated to the Goddess Anetes whose Picture was of solid Gold which Antonius after sacrilegiously as they held it took away according to the gain of their Compression it was lawful for any Man to chuse a Wife where he pleas'd Amongst the Câ—prians the Virgins before Marriage daily repair to the Sea â—hoar and there company with Strangers till they have got such a competent Sum as maâ— make up their Marriage Doweâ— The Phoenicians do the like iâ— the City of Syca but thâ—â— Prostitution is in the Temple of Venus the Surplusage thâ— ariseth above the Dower returns towards the Repairing oâ— the Church The Carthagiâ—nians observe the like Custom The Lydian Virgins befoâ—â— they were suffer'd to lie wiâ—â— their Husbands made themâ—selves for a certain time comâ—mon to any Man till 〈◊〉 with Saciety they became genâ—tle and quiet to their Beds 〈◊〉 from that time forward vowâ— Chastity but if any one 〈◊〉 found ever after to transgâ—â—â— the bounds of Temperance she was punished with all Riâ—gour and Cruelty Aeâ—â—â—â—ib 4. de Var. Hist. Lycurâ—â— having prescribed a certain Agâ— before which time it was 〈◊〉 lawful for young Men 〈◊〉 Maids to have Carnal company being demanded the reason â—â—â—swer'd Because the issue 〈◊〉 proceeds from those of Raâ— Years and grown Strength 〈◊〉 likewise able and perfect 〈◊〉 the hasty and untimely Geâ—â— ration is still subject to Weâ— ness and Infirmity Plutâ—â— in Lacon Ceremonies used in Mâ—â—â—riage by several Nations In the Roman Marriages whâ— commenc'd with Contracts mutually Sealed and Signâ— with the Signets of divers Wâ—â—â—nesses there present there weâ— sundry Customs observed by them The Man in token of good Will gave to the Woman a Ring which she was to wear upon the next Finger to the little one of the Left-hand because unto that Finger alone a certain Artery proceedeth from the Heart The Sabine Women they continu'd a Custom that the Man should come and take away his Wife by a seeming Violence from the Lap or Bosom of her Mother or her next Kin. She being thus taken away her Husband did part and divide the Hair of her Head with the top of a Spear wherewith some Fencer had been formerly kill'd which Ceremony did betoken that nothing should disjoin them but such a Spear and such like Violence Towards Night the Woman was brought home to her Husband's House with five Torches signifying thereby the need which married Persons have of five Goddesses and Gods Jupiter Juno Venus Suadela and Diana who is called Lucina When the Woman was thus brought to the Door then did she annoint the Polls of the Door with Oyl from which Ceremony the Wife was call'd Vxor quasi Vnxor
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
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
by Women who were sworn not to reveal any thing that passed in nine Days and Nights Revelling with Musick and Dancing c. Damodice she was Sister to Critolaus of Arcadia which Brother having kill'd her Lover in War she so far exasperated him by Revilings that he sent her to seek him in the other World Damo Daughter to Pythagorus the Philosopher he charged her at his death not to publish any of his Writings which notwithstanding her extream Poverty and the great offers made her for the Manuscripts she punctually obey'd Damigella Tribulzi she was Daughter to John Trivulzi a Lady well skill'd in Latin Greek and Philosophy and applauded for her Orations made before the Prelates and Popes c. Dane Daughter of Acerisus King of Argos the Oracle foretelling she should bring forth a Son that should dethrone him he shut her up in a Brazen Tower but Jupiter descending in a Golden Shower begat on her Perseus who afterwards slew his Grand-father unknown Daphne a Prophetess Daughter to Tiresias curiously seen in Verse insomuch that 〈◊〉 took divers of them to Imbellish his Work Daphne a Nymph helâ— to be the Daughter of the Riveâ— Ladon and being pursu'd by Apollo who was Enamour'd of her Praying to the Gods for Succour they turn'd her into a Laurel Tree the word signifying a Laurel Deianica Daughter to Oeneus and Wife to Hercules who upon falling in Love with Jola sent him a poyson'd Shirt dipt in Nessus the Centaur's Blood which made him dye distracted Diana or the Moon taken for the Goddess that prospers Success in Hunters held to be Daughter to Jupiter and Latona She had a stately Temple at Ephesus and divers other Places She is stil'd the Goddess of Chastity Dido Queen of Carthage who being got with Child by Aeneas and he treacherously leaving her she kill'd herself She was Daughter to Methres King of Tyre who flying hâ—â— Brother Pigmaâ—lion's Rage builded Carthage which warred many Years with Rome Digna a Heroick Virago of the Kingdom of Naples who being taken by Attiâ— King of the Huns and attempting to force her to his Lust she threw herself from the Batlements of her House into a River saying If thou hast a mind to Enjoy me follow me And so swimming over made her Escape to the next Garison Discard a Goddess were shipped more for fear than love by the Pagans to avoid Evils which they fancy'd the otherways fomented She was figured in a frightful Posture as with the Head of a Serpent and snaky Hair and is held to be she that threw the Golden Apple among the Goddesses at the Wedding of Thetis to set them at Variance Drusilla Agrippa the Elders Daughter a very beautiful Lady being accounted in her time a second Venus she was contracted to Epiphanes Son to King Antiochus who promis'd on that consideration to turn Jew but not keeping his Word she marry'd Aziazus King of the Emezenians but Felix Governour of Judea inticed her from him and she was present when St. Paul pleaded before him Dryades Nymphs to whom were asigned the Care of the Woods and Forests and such as frequented them Dorcas a Widow curious in the Art of working Imbroidery and other things worthy Admiration She was raised by our Saviour from the dead her other name was Tabitha Debora a Valiant Matron of Judea she encouraged the People to fight against Sisera and harrazed their Country and going in the head of an Army with Barack she utterly defeated him with a great slaughter of his Host and he flying to the Tent of Jael for shelter was there 〈◊〉 Daniades the fifty Daughters of Danus who were at once marry'd to Aegyptus's fifty Sons who were all but one of them Murther'd by their Wives on the Wedding Night by the cruel Command of Danus who had subtilly by this way drawn them into a Snaâ—â— to gratifie the Revenge he had vow'd on Aegyptus's Family Distillation Every young Gentlewoman is to be furnish'd as Mr. Codrington tells with very good Stills for the Distillations of all kind of Waters which Stills must be ether of Tin or sweet Earth and in them she shall Distil all manner of Waters meet for the Health of her Houshold a Sage-water which is Sovereign against all Rheums and Collicks Angelica-water good against Infection Radish-water good for the Stone Vine-water for Itching Water of cloâ—â— for the pain of the Stomach Eye bright-water excellent in weak and dim Eyes Now by the way observe you may easily make your Water look of what colour you please if you will first distil your Water in a Stillatory and 〈◊〉 put it in a great Glass of strength and fill it as full aâ— those Flowers whose Coloâ— you desire then stop it and is it in the Stillatory and let distill and you shall have them perfect Colour 〈◊〉 precious and excellent Water there are thousands wherefore I shall only set down here some of the choicest and most valuable Dr. Stevens his famous Water Take a Gallon of Gascoin-Wine of Ginger Gallingal Cinamon Grains Cloves Mace Nutmegs Anniseeds Carraway-seed Coriander-seed Fennel-seed and Sugar of every one a Dram Then take of Sack and Ale a quart of each of Camomile Sage Mint Red-roses Thyme Pellitory of the Wall Wild-Marjoram Wild-Thyme Lavender Pennyroyal Fennel-roots Parsley-roots and Set-wall roots of each half a handful then beat the Spice small and bruise the Herbs and put them all together into the Wine and so let it stand sixteen Hours stirring it now and then then distill it in a Limbeck with a soft fire the first pint of the Water by it self for it is the belt The principal Use of this Water is against all cold Diseases it comforteth the Stomach cureth the Stone of what nature soever using but two spoonfuls in seven days Aqua Mirabilis Take three pints of White-wine of Aquavitae and Juice of Saladine of each a pint one dram of Cardamer and one dram of Mellilot-flowers Cubebs a dram Gallingale Nutmegs Cloves Mace Ginger of each a dram mingle all these together over Night the next Morning set them a Stilling in a Glass-Limbeck This admirable Water dissolveth the swelling of the Lungs and restoreth them when perished it suffereth not the Blood to putrifie neither need he or she to breathe a Vein that useth this Water often Take thrâ—e spoonfuls of it at a time Morning and Evening twice a Week A most approved Water for the Eyes Take a new laid Egg and roast it hard then cut the Shell in the midst and take out the Yolk and put some white Copporice where the Yolk was then bind the Egg together again and let it lye till it begin to be a Water then take the white forth from both sides of the Egg and put the same into a Glass of fair running Water and so let it stand a while then strain it through a fair Linnen-cloth and therewith wash your Eyes Morning and Evening An admirable Water against the Stone in the
A 〈◊〉 that was as clear as day 〈◊〉 bright Should bud with Stars like an Enamell'd Night Your Sickness meant to turn Astrologer Your Face the Heaven and every spot a Star Or else would write on Almanacks and raise By those red Letters nought but Holy Days They blush no more but let the fair ones know They are but Characters wriâ— on your brow Or Etch'd by skilful hands that they may see That Beauties subject to Mortality How frail 't is how vain 's to adore it How weak they are that Love and Marry for it Divorce the manner of it among the Jews Divorce among the Jews was in this Form The Day Month and Year of the Creation of the World being first named according to the Computation we use here in this City The Son of Rabi D. but now I Dwelling near such a River in such or such a Place have desired of mine own Free-will without any Coaction And have Divorced Dismissed and cast out thee I say Thee My Wife C. of the Country G. of B. Daughter of Rabi N. Dweling in such or such a Country or Dwelling now in such or such a Place Scituate near such or such a River which hast been my Wife Heretofore But now I do Divorce thee Dismiss thee and cast thee out that thou mayst be Free and have the Riâ—e of thy self to depart to Marry to any Man whom thou wilt and let no Man be refused by thee for me from this Day forward for ever Thus bâ—th a Lawful for any Man and this shall be to thee from me a Bill of Separation a Bill of Divorce a Bill of Dismission according to the Law of Moses N. The Son of N. Witness N. The Son of N. Witness Domry The Copy of a Bill among the Jews was in this Form viz. Upon the sixth Day of the Week being the Fourth of Month 〈◊〉 in the Year of the Creation of the World 5234. According to the Computâ—â—ion we use here at Massilna a City which is Scituate near the Sea-shore The Bridegroom Rabi Moses the Son of Rabi Jehuda said unto the Bride-Wife Dinah Daughter of Rabi Joseph the Son of Rabi Jacob a Citizen of Madrid be unto me a Wife according to the Law of Moses and Israel and I according to the Law of God will Worship Honour and Maintain and Govern thee according to the manner of the Husbands among the Jews who do Worship Honour Maintain and Govern their Wives faithfully I do also bestow upon thee the Dowry of thy Virginity two hundred Denairs in Silver which belong unâ—o thee by the Law and moreover thy Food thy Apparel and sufficient Necessaries as likewise the Knowledge of thee according to the Custom of all the Earth Thus Dian the Virgin rested and became a Wife to Rabi Moses the Son of Jehuda the Bridegroom Such Virtues as to Women praises win Are sober shews without Chast Thoughts within True Faith and due Obedience to their Mate And of their Children honest Care to take Dunmow a Town in Essex has a very strange Custom anciently settled in it which is upon these Conditions viz. by a Monastry held there it was ordain'd That if any Man would come and Kneel on Two Stones yet to be seen at the Church Door before the Convent and solemnly take an Oath he might peremptorily demand a Flitch of Bacon as his Right which would be freely given him Wherefore since this is a common saying in Essex and because we know not but the Custom is yet good we shall set down the Form of the Oath that Marry'd Men and Women knowing it may be the better capable of Judging whether they can safely dispence with it or not You shall Swear by the Custom of our Confession That you never made any Nuptial Transgression Since you were Marry'd Man and Wife By Houshould-Brawls or any Strife Or otherwise at Bed or at Board Offended each other in Deed or Word Or since the Parish-Clark said Amen Wish'd your selves unmarried agen Or in a Twelve-Month and a Day Repenting Thoughts did never stray But continu'd True and in Desire As when you Joyn'd Hands in Holy Quire If to these Conditions without all fear Of your own accord if you 'll freely swear A Gammon of Bacon you shall Receive And carry it hence with Love and good Leave For this is our Custom at Dunmow well known Tho the Sport be ours the Bacon's your own And by an old Book they keep to show there it stands upon Record that one Richard Wrighte of Badsworth in Norfolk in the 23 of Henry the Sixth when John Canon was Prior Stephen Samuel of little Easton in Essex on the Seventh of Edward the Fourth and Thomas Lee of Coxhal in the asorenamed County in the Second of Henry the Eight The said Oath at the Respective times mentioned and had their Bacon with great applause of their being Extraordinary Husbands that they could keep their Wives in good Humour so long And indeed this Custom was first brought up to show the young Nuns that a Married Life consisted not of such Extraordinary felicity as was supposed by young unmarried People since it was apparant by the few that came for Bacon and those that came perhaps swallowed the Oath for Lucre of the Profit that there were discontents and divisions in it and thereby confirmed 'em to live contented in a Single Life sequestered from the World and indeed many such Whimseys they had in those dark times of Ignorance to work upon the younâ—er sort and draw them into a snare but being once â—oosedâ— in a Monastry not all their Tears and Repentance without a good sum of Money could bring them out again for to that end most of the cunning Contrivers of those Orders laid their Nets as well foreseeing most people would be desirous of a Novel or Change in their Course of Life to live on Plenty and be at Ease Danes 〈◊〉 by Women Denmark and Norway over-swarming of those Ravenous People they made great Spoil and used Intollerable Cruelties not only here but in Scotland being then Pagans or Heathens so that Churches Abbeys Monasteries were Burnt and Plundred the Nuns Ravished and all manner of Miseries heaped upon the bleeding Nation that a Barbarous Enemy could inflict They shot King Edmund to death at St. Edmonbsbury his death putting the Town in awe and continued their Mischiefs till King Ethelred taking pity of his Subjects and finding he could not root out their Enemies by force used policy he had at this time bought his Peace of them for Ten thousand Pounds a Year Notwithstanding which they Compell'd him to pay Fourty thousand Pound a Year And Billited their Soldiers in Alâ—-Houses to be a Spy upon their Landlord where he lived a lasie Life and was called in honour Lord Dane which is since corruptly turned Jut Lurden for an idle dronish Fellow nor were they so contended but they took the priviledge to lie with the Wives and
up of her Statue she 〈◊〉 procured his banishment and sided with Theophilus 〈◊〉 soon after she miscarried 〈◊〉 Eudoria Daughter of Tâ—dosius Junior Wife to 〈◊〉 the Second she 〈◊〉 Genseric into Italy to Reveâ— her Husbands death on 〈◊〉 the Usurper who 〈◊〉 Rome and carried her and 〈◊〉 Daughters away but at 〈◊〉 instance of Martin and 〈◊〉 they were sent baek Eudoria Daughter of Lâ—ontius an Athenian Philosopher who for her Wit and Beauty was married to Theodosius the younger Emperour of Rome having no other portion to 〈◊〉 her off Eve the Mother of all Lâ—ing placed in Paradise and there had continued happy had not the Subtil Angel prevailed against her Eulogia Sister to Michaeâ— Pelcologus the Greek Emperour she had a great Ascendant one her Brother who dearly loved her for the Care and Tenderness she had over him in his Infancy but when he went to join the Greek Churches with the Western and she not able to diswade him from it caused a Rebellion to be raised in the Empire Euridice She was Daughter of Amyntas the third King of the Macedonians Married to Aridaeus natural Son to King Philip contending with Olimâ— King Philips Wife she was overthrown and taken Prisoner when having sent her by the said Queen a Silken String 〈◊〉 Dâ—gger and a Dose of Poison to take her Choice of what manner of death she would dye she nothing daunted took the first and having prayed that Olympas might come to the same distress which accordingly fell out she hanged herself Euttochium Daughter of Paula a Roman Lady she was brought up under St. Jerom and lived 35 Year in a Nunnery at Bethlehem She was so well skilled in most Languages that she was stiled the wonder of her Sex Came Sa. the Mothers brother also Gossip Friend No. Can bring forth young Carn No. to run like Cheese Caves-dropper one that listens under the Windows or house-Eaves Eye how to govern it Eyes are the Casements of the Body and many times by standing too much open let in things hurtful to the Mind a wanton Eye is the truest Evidence of wandering and unsteadfast Thoughts we may see too much if we be not careful in Governing our Eyes and keeping them from going astray and returning with vain Objects to the Phancy and Imagâ—nation which making unhappy Impressions they cannot be easily Obliterated This made the Princely Prophet when his Feet was betrayed by his Eyes into the snare of Lawless Lust pray so earnestly against the danger when he said Lord turn away my Eyes from beholding vanity and hence appears our miseries that those Eyes that should be Limbecks of Contrition the Celterns of sorrow should become the Inlets of Lust and the Portals to open and betray the whole body into Sin and Folly by letting in dangerous Enemies to surpize the Soul and overcome it with Strong Temptations Eyes thâ—u fix on Ambition makes Honour and Greatness their Objects which they convey and Represent as a solid good to the mind which frames the Project to attain to the Equipage and Grandure who make a splendid show of Guilded Cloaths and Titles in the World and then a Toâ—ment and 〈◊〉 ensues if the party â—e fruiâ—rated in aspiring to the height she Aims at Richeâ— sometimes are greedily 〈◊〉 in at the Eyes and then Covetousness winds it self into the Soul and brings along with it a thousand Inconveniences as Care Grief Fear Distrust Pining Discontent and an Unsatisfied Mind even with largest Fortune The Loose and Lacivious Eye makes Beauty its Object and whilst it sends abroad its Amourous Glances to take others it Captivates the Mind of its owner and binds it in the Chains of Slavery Many who have tampered in Jest have been taken in Earnest so have we seen a Cautious Fish nibbling at the Bate in hopes to get it off without hazarding the danger of the Hook till engaging too far he instead of feeding himself has been made the Anglers food Therefore Ladies to prevent the Malady which like a spreading Contagion disperses it self into most Societies you must keep your Eyes within Compass from wandring as much as possible and resolve with your self not to set any value or esteem upon earthly things more than may be taken off if reason requires it when the comeliness of any creature takes up your thoughts too largely then to remove that Object Place the Eyes of your Mind upon the Glorious and Transcendent Beauties and Loveliness of your Creator remember that God alone is the only worthy Object to fix our Minds on that we may have no desire to take it off when earthly things though valuable are of 〈◊〉 duration and lost almost 〈◊〉 soon as possessed and 〈◊〉 times create troubles and misfortunes carrying in themselves no solid or substantial Conteâ—ment Remember what a misery Dinah by giving her Eye to wandring brought upon herself and others Then 〈◊〉 preserve a purity of Heart 〈◊〉 Intention too strong to be invaded or at least overcome you must keep a watchful Guard over every Sense for if the Eye that is the light of the Body be evilly disposed the rest of the Senses 〈◊〉 needs be dim'd and darkened Consult Chastity and Modesty and as far as their Rules allow you may proceed with 〈◊〉 but all beyond is danger which is to be shun'd and avoided though the Eyes of other Creatures have no Objects but the visible Creation and naturally look down on the Earth 〈◊〉 which their irrecoverable 〈◊〉 must return Yet we have that more Glorious to Contemplate which only can make us truly happy for Heaven we ought to prepare for our sight naturally tends thither and the Eye of Faith Penetrates and gives the Upright sense a conversation there before it 〈◊〉 off it's incumbrance of Clay Give no occasion then Ladies for any to tax your Eyes with any thing that is not modest comely and allowable consider in company at home if of the different Sex nor in your walkings abroad to give them their wanderings but let your mind be upon them to keep them in their due bounds â—east becoming a Prey to others you are Enslaved or if you make a Prey of others your Conquest may however prove very troublesome and uneasie to you The Eyes are not the only dangerous things about you The Tongue many times for want of good Government betrays you into divers Misfortunes and Inconveniencies of which we shall briefly Treat Elizabath Queen of England her sufferings Elizabeth Queen of England â—tands to this day the wonder of her Sex as well relating to God's Providence in her many Deliverances in the Reign of Q. Mary her Sister as when â—he came to enjoy the Crown herself for all the open Force â—nd private Plots and Conâ—piracies against her were frustrated whilst she was in the Tower Bishop Gardiner â—ent a Counterfeit Warrant for â—er Execution but upon the Leiutenants going to know the truth at White-Hall it was â—et aside And such power â—ad
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
but what becomes of those that are there they know not they being never after seen many of the like instances we might give you but not to be tedious we conclude this Head and proceed to the next That Love in some Cases plays the Tyrant many even in this Age have experienced a Young Gentlewoman not long since in Covent-garden being sent out of the Countrey by her friends to prevent her Marriage with a Young Gentleman of a small fortune to whom she was Contracted and entirely Loved receiving a Letter though forged in his Name that he was married took it so hainously that notwithstanding the Care taken of her upon the visible Change and Melancholly it occasioned she strangled her self with one of her Gatters though this Stratagem is sending the Letter was only to wean her Affections from him so that Love in this Case proved as strong as Death Love has had such an ascendant over the Indian Women that where there have been more Wives than one belonging to a Husband and which the Custom of the Countrey allowed when he dyed they have contended which of them should leap into the Funeral Flames to bear him Company as they fancied in the other World and she to whose Lot it fell by Decision has embraced it with Joy and Triumph and counted her Fate most Glorious Love in its Operation works stupendious matters it has built Cities united Provinces and Kingdoms and by a perpetual Generation makes and preserves Mankind propagated Religion but in the height of its Rage it is no more than Madness or Phrensie and turning into Lust turns the Glorious Fabricks it has raised into Confusion Ruins Families and brings a croud of Miseries upon Mankind Sodom Troy and Rome have felt the Effects of its outragious Fury much Blood has been shed upon that account as well in Private as in Publick it has tumbled Kings from their Thrones and laid much Honour in the Dust Wives have destroy'd their Husbands and Husbands turn'd Barbarians towards their Wives it has opened a door for Jealousie and that has let in revenge and all the cruelties that witty horrour could invent yet knowing all these things some will wilfully suffer themselves to be carried away with a violent Passion as with a Rapid Torrent into the deep Gulf of Misery where they inevitably perish this by the way but now we come to something more of Love Heroical incident to Men and Women Chast Nuptial Love of which we may truly say Thrice happy they who give a heart Which bonds of Love so firmly ◠That without Brawls till death them part Is undissovl'd and cannot dy Rubenius Celer was proud to have it Engraved upon his Tomb-stone that he had continued in the bonds of Marriage with his dear wife 〈◊〉 forty three Years and eight Months and never had any Contention with her should our Age boast of such strict Love the Censorious would scarce believe tho' more the pity is that all Conjugal Loves are not of the same then there would be no pleasure in this world Comparable to it some curious Searchers into Nature and observers of the Faculties of the Mind are of the Opinion that in woman there is something beyond humane delight something of a Magnetick Virtue a charming Quality a hidden and powerful Motive that attracts a more than ordinary Love and Favour and dispenses if rightly understood a more than ordinary Pleasure and Delight though the Husband rules her as head 〈◊〉 has the Dominion over his heart and makes him pleasingly yield to her Modest Desires and rate her at a Value equal with himself and when his good natured Passion boils up it overflows in raptural Expressions as if the fair Sex had so much the Ascendant over man that they in a high degree participate something of the Nature of Beautiful Angels always Fresh and Charming it was the wish of the Poet to Love to the end of his Life when he says Dear Wife let 's live in Love and dy together As hitherto we have in all good will 〈◊〉 no day Change or Alter our fair Weather But let 's be young to one another still Love of this Kind shows that Beauty has not the sole Dominion over it for when tha is faded like a blasted Rose ruffled by the Breath there remains something within that apears Beautiful and Lovely standing at Defiance with time whose rugged hand has no power to press it into Deformity or with his Iron Teeth that ruin the Monuments of Kings the Temples of the gods themselves and the magnificent Trophies of Conquerors give it the least Diminution or Impair and this is excellently described as to the Beauty of the mind by a young Gentleman who fell in Love with a Lady for her Wit and Virtue though no ways externally Accomplished viz. 1. Love thus is pure which is design'd To Court the Beauty of the mind No pimping dress no fancy'd Aire No sex can bribe my Judgment there But like the happy spirits above I 'm blest in Raptures of seraphick Love 2. Such chast Amours may justly claims Friendship the Noble manly Name For without Lust I gaze on thee And only wonder 't is a she Only one Minds are Courtier 's grown Such Love endures when Touth and Beauty 's flown 3. Who on thy looks has fix'd his Eye Adores the Case where Jewels lye I 've heard some foolish Lovers say To you they give their hearts away I willingly now part with mine To Learn more sense and be inform'd by thine Long may such Love flourish in the world And then Love will be Love and not dissimulation Love is a sharp spur to prick men on to valorous Exploits even those of a rural Education for their Mistresses sakes have oftentimes ventured upon such daring Exploits as would have made them upon any other account to have trembled Some are of the opinion that if it was possible to have an Army of Lovers and their Mistresses to be spectators of their Courage they would do more than could be reasonably expected by men prove extraordinary valiant prudent in their Conduct and modesty would detain them from doing amiss Emulation incites them to noble Actions and carries them on like a rowling Torrent over the swords of their Enemies to bear down all before them there is none so dastardly Pusillanimous that Love cannot inspire with a Heroical Spirit when Philip of Macedon prosecuted his Conquests in Greece he observed in one Battel he fought that in the Enemies army was a small Band of men fought couragiously and held so close together that they made ten times their Number give back nor could they be broken till oppressed by multitudes and then like chased Lyons killing a multitude of their Enemies they expired upon their dead bodies not one seeking to fly or submitiing to quarter The Battel being over the King demanded what those brave men were that had fought and was answered their Band was called
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
father but then you shall lye in the Gate-house as my Grandfather does This coming so unexpectedly from one so young made a strong Impression upon his mind and as if the hand of Heaven had Immediately touch this heart he could have no rest or quiet in his Thoughts till he had restor'd his Father a great part of his Estate back again and with it his filial duty and obedience And indeed we may justly suspect that those who have disobedient children have in one degree or other been so themselves and so Heaven repays them in their kind But this is no sufficient ground or warrant for children to transgress the express commandment of God He threatens them with very severe punishments besides the shortening their days In the Old Law the punishment of death was inflicted upon disobedient stubborn and rebellious children if brought and accused by their Parents before the Magistrates And we find it Prov. 30.17 That the Eye that mocketh his Father and dispiseth to obey his Mother the Ravens of the Valley shall pluck it out and the young Eagles shall eat it up That is many Calamities shall upon them and even the Fowls of the Air shall rise up as a Reproach against them for it is observed especially by the Eagles when the Old ones Bills are grown over so hooked and distorted with Age that they cannot feed themselves the Young ones get the Prey for them and nourish them in requital of the care and tenderness they had in bringing them forth and feeding them when they were helpless And it is reported by some Authors That the Old Ravens being sick and spent with Age the Young ones keep them Company and take all kind care of them mourning in their manner at their Death and burying them in the secretest place they can find And as the behaviour of children in which we include even those that are grown up ought to be respective towards their Parents so likewise ought they to show them all the demonstrations of Love imaginable striving to do them all the good they can shunning every occasion that may administer disquiet You must consider them as the Instruments of bringing you into the World and those by whose tender care you was sustained and supported when weak and helpless And certainly if you could make a true Judgment not being yet a Parent of the Cares and fears required in bringing up children you would judge your love to be but a moderate return in compensation thereof But the saying is certainly true that none can truly measure the great love of Parents to Children before they are made truly sensible of those tender affections in having Children of their own love and affection to Parents Obedient is to be expressed several ways as first in all kindness of behaviour carrying your selves not only with Awe and Reverence but with Kindness and Aflection which will encourage you to do those things they affect and so you will avoid what may grieve and afflict them Secondly This filial love and affection is to be exprest in praying for them and imploring God's blessing on them and their Endeavours for indeed you stand so greatly indebted to your Parents that you can never acquit your selves with any tolerable satisfaction unless you invoke God to your Aid and Assistance in beseeching him to multiply his blessings towards them and indeed in so doing you labour for your own happiness in desiring they should be so because the blessing reflects from them to you If they have been any thing rigid or severe let not that grate upon your memory but rather turn it to the increase of your love towards them in concluding they did it for your future advantage since too great an indulgence ruins more children than severity If they be over severe you must be industrious to let them see you deserve it not and by your patience and humility in suffering without any reasonable cause you will molisie and oversome the most rough and unpolished Tempers Hearken by no means to any that speak Evil of them or would incense you to think hard of them In no wise let so much as the leaâ—t desire of their Death take place in you though they cross you in your purposes in relation to marriage or other things you earnestly wish or desire or though by their decease great riches would accrue to be at your own disposing Nor can any Growth or Years free you from the Duty and Obedience you owe whilst you live Thirdly If you are grown up and have abilities and your Parents are fallen to decay you must to your utmost assist them and not imagine any thing too much for them that have done so much for you If they are weak in Judgment you must assist them with your counsel and advice and protect them against Injuries and Wrongs advising them always upon mature deliberation that you put them upon nothing that is rash or to their disadvantage ever observing that Riches or Poverty Wisdom or Imbecility in a Parent must make no difference in the Obedience and Duty of the Children and if any could be allowed they would approve themselves best to God and Man when it is payed to those who are under the Frown of Fortune or to whom Wisdom is in many degrees a stranger We cannot see how any one can pretend to God's Favour who comply not with his Commands of this Nature He indeed is properly our Father for he made us and daâ—ly supports us with Food Raiment Health and Strength and therefore since he who has the supream Right has commanded was to be obedient to our Earthly Parents in obeying them we obey him and in displeasing them we displease him If the Summ of the Commands consists in loving God in admiring and adoring him as the prime Author of our being and well being and in loving our Neigbour as our selves as we have it from the best and wisest Oracle that ever spoke no doubt they are so dependant one upon the other that they are not to be separated And then where can our Love and Affections better center as to Earthly Concerns than in our Parents Marriage indeed claims a share of our affections but that must not lessen them to those that had the first right to them Occations of falling in Love to be Avoided Change place for the cure of Love fair and foul means to be used to withst and beginings c. Observe to shun as much as in you Lves the occasions of being ensnared and if it so happens be it eiher sex the party lights by chance upon a fair object where there is good behaviour Joyned with an excellent shape and features and you perceive in your eyes a greediness and Languishing to pull to them the Image of beauty and convey it to the heart so that the Influence begins powerfully to move within and you perceive the suitable spirit sparkling in the partys Eyes to add more â—euel to the fire then
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
but if a Lady happens to have a Wart or Pimple on her Face they would not by their Good wills have her put a black patch on it and if she do's they point as it as a mark of Pride though we see nature her self has adorned the visage with moles and other marks that resemble them and in imitation of which we suppose they were first used Venus whom the Poet celebrate as the Goddess of Beauty is said to be born with a Motticella or Natural beauty spot as if Nature had set forth a pattern for Art to imitate And it was held to add a greater Lustre to her rare Features We commonly see little spotty Clouds over the Face of the Sun yet he is not ashamed of his attraction nay some of late have affirmed through an Optick Glass to have discerned some naculâ— or spots mingled with his brightness yet they are not attributed to him as D eformities The Moon shining in her full Orb with her greatest lustre hath in her pale Visage some very remarkable spots which rather appear as an Ornament than a disfigurement or defect and may be said to be her chiefeet Glory seeing she is held in every thing but that to be inconstant yet those she never puts off but perpetually wears them When a Lady puts on her Mask which is rarely â—â—vill'd at but held as the Skreen of modest blushes as well as the shelter of beauty from the too warm Kisses of the Sun or parching of the Northern wind what can that be termed but one great saoâ— to cover the Face Suppose she cuts her Patches into Stars they may improve her serious thoughts by minding her as often as she looks on them of the place to which she is desirous to go Iâ— into Flys they Emblem to her the Lightness Vanity and shore duration of things in this World Or suppose they be cut into the Form of little Worms then they may put her upon Meditations of Death and the Grave where those Insects are to be her Companions Yet notwithstanding these advantages may be gathered from it it is the unhappiness of the most harmless and innocent things to meet with misconstructions when however from the same Subject whence they draw their Suspicion of Curiosity to accuse a Lady of Pride she derives the greatest Arguments of Discipline and Instruction to defend her Innocence There was hardly ever any Rare Invention tho never so necessary to the Publick but some one or other would be finding Fault with it The Learned Works of the most celebrated Authors have met with carping Zâ—iluses We see when Night has cast her Sable Mantle o're the World the Face of Heaven in spight of her will be gay by putting on her gaudy spots of Light and Studs of Stars The Earth and with her all Nature smiles when she is spotted and Enamelled with fragrant flowers The Peacock is set off by Nature with the spotty Glory of his Train and it is accounted the Rarest Beauty of the Creatures on whom men set the highest Value to be sprinkled or dapled o're by Natures Pencil yet though in these Kinds it is so highly approv'd when any such artificial things are seen in a Ladies Face what Batteries do the Envious and Censorious raise against her Virtues both in discourse and writing But however this ought to be your comfort Ladies that their Railing Lectures have rarely at any time been known to work a Reformation in your Sex but you have had the pleasure to make them spend their Spirits and throw away their breaths in vain and fruitless Ravings and at the same time have had the diversion to laugh at their Folly and make it your Recreation to be unmoved at their simplicity Then fear them not whilst we defend your Cause When we invoke his shafts Apollo draws To wound Invaders of the female Laws And turn their malice to your high applause Poetesses Poetry is deservedly placed in the Catalogue of Sciences that appertain to the Imagination and may reasonably be set in the first Rank and that not by chance or for want of consideration because it has been held by many to be a kind of Inspiration and Proceeds not immediately from the Effects of Learning nor a large understanding but has its Power and Force from Immagination Plato would have it to be no Human Science but a Divine Revelation for he says If the Poets were not Ravisâ—ed and full of God they 〈◊〉 not make nor utter any thing worthy of Admiration and he goes about to prove it viz. That those who are given to melancholy Musing or deep Study are not capable of those exalted Expressions or Phrasees those similies and lively images of things that like Lilliesâ— Roses and the rarest of flouers set out beautify and adorn dorn the pleasant Garden 〈◊〉 Poesy it is thought by somâ— that in this strain the Inspired Prophets that spoke in the height of Rapture delivered their Divine Messages and Admonitions to the World As for the Royal Psalmist and the wisest of Kings there is no doubt but they took excellent Pleasure in it or that Debora Suang praises in the like concordant Harmony of Sacred Numbers The blessed Virgin Elizabeth Anna and Simeon divinely Inspired Sung Praises for the wonderful mercies God vouchsafed to mankind in the stupendious Mystery of the Incarnation of the Worlds Redeemer It cannot be deny'd but the Heathen Oracles gave all or most of their Answers in Verse The Sybles that were accounted Propheresses were admirably seen in it as appears by their Verses yet extant in divers worthy Authors wherein many wonderful things are foretold that have already come to pass especially the Incarnation of our blessed Saviour with the manner and Estate in which he should be born as it is elsewhere treated on at large in this book The Reason that Aristotle gives why profound Polititians and those of great Learning can never arrive at the excellency of Poetry is viz. because the understanding chiefly sways in them and where there is a large understanding the Imagination is lessened to which the Art of Versifying appertains and so cannot work strongly enough to produce rich and curious Fancies and this may be more demonstrable in Socrates who after He had a long time â—cudgled his brains in hopes to beaâ— them into the Art of Poetry could noâ—t notwithstanding all his Procepts and Rules his great knowledg in Philosophy and other Sciences make any passable or tolerable Verse Cicero the best Orator that ever Rome boasted of was in the same Predicament and yet in this Art that has soiled and puzled a number of Wise and Learned men the Fair Sex has been very famous their Beauties and Virtues have not only been the glorious Subjects of Poetry and Inspired it with higher raptures than any other objects or representations to immagination but themselves have been very commendably the Authoresses of many curious Pieces wherein their Ingenuity has been livelily displayed and
tho she goes successful through her undertakings tho far from being â—â— a morose Temper she â— many times pleasantly affected she is not transported wiâ—â— Court Delights but when â—â— sees them they appear â— common things to her â— if she makes any Commeâ—â— upon them it is to turn 〈◊〉 Morally to her Advantage drawing like the painful Bee a Mass of Hony out of Floâ—ers of various Scents â— Kinds and sometimes out â— Weeds she Allegorizes â— Earthly Vanities into Heaven Truths when in her reaâ—â— Thoughts she remembers â—â—soon the Scene in the Play 〈◊〉 altered almost before â—â—ment it self could take 〈◊〉 of it she seriously weâ—â— how mutable all things are the World God ringing Changes on all accidents making them tunable to Glory And by contemplaâ—â— the wonderful harmony of Creation she Guesses Glorious a Place Heaven is reads constant Lectures to self of her own Mortality that the sight of death to will neither be so terrible strong because she has â—oâ—â— beheld it in her serious â—â—â—tations and when she is â—â— upon to take up her Loâ—â— the Grave she willingly herself down to take her sweet Repose out of the reach of the Noise and incumberances of the world â—ill awaken'd in the morning of the Resurrection she shall arise and possess the Crowns and Kingdoms prepared for the Juâ—t Quality you see therefore consists not so much in Riches or Honour as in Virtue and a Good Name which is the Foundation of True Greatness and Worth lastingly to build on and raise Tâ—ophies of Honour for themselves to all Posterity Qualifications and cautions â—word he had in regard by Ladies â— Quesâ—â—â—â—leâ—s there is a Reservedness that makes Beauty more Triumphant but wâ—â—â— it once comes to a Parlâ—â— Mâ—â—leâ—ly is in danger to â—e lâ—â—t and then shame and misfortunes slow in like the Waves that by their often bâ—â—â—ng against iâ— have forced a bâ—nk whose mâ—ndatioâ— might have been prevented in time but now it is too â—e Mistaken she must consequently be that â—â—ppoâ—es â—eauty to be the leâ—s priz'd because it is not always seen or â—oo familiarly Expos'd to the Eyes of men when indeed it 〈◊〉 incident to mens Natures to Esteem those things most they â—ope to gain yet are at present â—ome distance from them when â—hat they find crowded on â—hem at a Cheap and Easy â—â—te is little miâ—â—ed if not â—â—â—temned So long as a Lady â—â—verns her self by the Exact Rules of Prudence and modesty her Lustre appears like the Merâ—dian Sâ—n in its â—â—clouded brightness which though less aâ—prâ—achâ—â—le and more dazling to the Eye is accounted nevertheless more glorious but when she dâ—â—lines from them she is like the Sâ—n sâ—â—een'd with a Morning â—loâ—d which though gaz'd on with less hurt to the Optiâ—ks is not half so clear to the sight And besides thâ—se collateral advâ—ntâ—â—es it is evident that Moâ—esâ—y and Chastity 〈◊〉 these are twin sisters not to be separated and indeed are in degree properly the same give an â—mmediate direct improvement to beauty Besure above all things to bâ—waâ—e of those who finding you coâ—â—ientious and stâ—ring at the thoughts of Vice go about to corrupt your Judgment and would either perswade â—ou that to part with your Chastity is no sin or that afâ—er this Life the Soul returns to a nothingness or vanishes into â—oâ—tr air thâ—â— so you may rush on secur'd against the dangeâ— of a future state But let us by the way assure such that at laâ—t they will find their hot blood and impure flames nâ—t capable to contest with unquenchable fire when too sadly they see themselves deceiv'd for though he that can perswade a woman out of â—â—r Soul may soon command hâ—r Body yet he cannot reâ—cue neither hers nor his own â—â—om an angry God How eaâ—â—ly by such Gradatious of Mischief may we judge the deplorable Estate of those that have abandon'd their Virtue Whenever the cutward Pomp and Gaudy Splendor of vâ—â—iâ—ted women seems like that of Croesus to boast their happiness let them look through that Fallacy and answer with Solon tha◠〈◊〉 know themselves happy till their end We wish we could not say Ladies 't is too much the inâ—â—â—â—ty of a great part of the Fair Sex to love Gaity and a splendid appearance which lays them more open to be tempted and assaulted Insomuch that we cannot pronounce those who are not arriv'd at a sober Estimate of things secure from the danger they threaten It will therefore be convenient for them to regulate their Opinions and reduce all such things to their Just Value and then they will appear so trifling that they will never be able to stand in competition with the more weighty Interests of Vertue and Honour which in themselves have such a dazling Lustre that they out shine the rest as the Sun does all the lesser fires Modesty than is the Guard that should secure Virgins from the dangers within and without and the better to strengthen it all Temptations are to be avoided even the company of some Women is very dangerous A Woman that is conscious of her own Scandal thinks her self reproach'd by the Vertue another which makes her many times maliciously strive to level the inequality not by reforming her self so that she concludes too hard a Task but by corrupting the other So that those who to this purpose screw themselves into acquaintance will be oâ—â—r officiousty kind and by all arts of condescention and obliging Endeavour to 〈◊〉 a Woman of Reputation into her Company and Intimacy and if she can once intangle her into the Cobweb of Friendship then she Spider-like infuses her Venom and poysons her Vertue But of such take special heed R RAchel Gen. 29.9 a Sheep or Lamb properly the Female Rachel Daughter to Laban the Syrian Win her Jacob the Patriarch fell in love and served an hard and tedious Apprentiship to gain her of her Father She was mother to Joseph and Benjamine dying in Travel of the latter She was very bâ—autiful as appears by the commendation the Scripture gives of her Radegund favourable counsel or advice Rebecca Ribkah Gen. 24.15 fat full fed Rhode Acts 12.13 a Rose Rosaâ—â—â— the Rosâ— of Peace or as it 〈◊〉 Rosamundi the Rose or Flower of the World Lâ—◠〈◊〉 Rosa a Rose from 〈◊〉 Recreatio because tâ—â— smell of it doth strengthen and refresh the spirits of a man Rose Rosa commonly used Ruth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruth 1. v. 4. perhaps watered or filled Rebecca Sister to Laban She was married to Isaac Abraham's Son by Sarah and was mother to Jacob by whose advice and management he got the blessing from 〈◊〉 Elder Brother Eâ—â—â— Rahab the Harlot of Jerico who Entertained the Spâ—â— for which she and her Family were saved in the destruction of that City Radgâ—nda Queen of France She was Dâ—â—ghâ—â—r to Bertaiâ— K. Thâ—â—iâ—â—iâ— a Lady of Extraordianry Beauty but more illustrious for her Vertâ—e She laid aside her Râ—yalty and became a
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-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