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
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
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
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
Sin against the Dictates of right Reason and tending to the Confounding of all Human Societies the destruction of the increase and prevention of the Multiplication of Mankind against Human Charity and Christian Purity 3dly Because it is against a Man's own Body and anothers too 4thly Because against all the Sacred Persons of the Trinity dishonouring God the Father by abusing his Creature God the Son by dismembering him and rending his Members from his Body to give them to a Harlot against the Holy Ghost by defiling our Bodies and the Bodies of others which are his Temples with the â—â—â—thiest of Pollutions and against the whole Trinity by being a kind of Idolatry too that tempts Men to Idolize the fading Glories of Flesh and Blood before the heavenly God and pay greater Worship to a 〈◊〉 White and Red in a 〈◊〉 Cheeks than to the Original Fountain of all Beauty and Perfection the Infinitely Glorious and Beautiful Creator of all Other Motives of a 〈◊〉 Classis are 1. It s shamefulness dictated by Nature 〈◊〉 sense of which the most impudent have much ado 〈◊〉 to smother 2dly The 〈◊〉 and uneasiness of it 〈◊〉 yet its vanity and 〈◊〉 shortness together with its unsatisfying Nature 3dly 〈◊〉 Expensiveness of it every 〈◊〉 And 4thly The Mischievoâ—â—ness of it in all the following Respects in Spiritual Mischief viz. 1. To the 〈◊〉 himself by cutting him off from the Body of Christ and Favour of God and rendring him uncapable unless Satisfaction first be publickly given to Communicate any more with the Faithful either in Civil or Religious Conversation by depriving him of the Spirit of God and of the Protection of Angels wounding his Conscience distracting him in Religious Duties bereaving him of his Judgment Reason and Freedom even to mind but his worldly Affairs depriving him of his Peace and a Quiet and lastly to apply deceitful Plaister to which by disposing him to a feared Conscience and to Atheism it self and the infallibly damning Sir of final Impenitence and so totally turning him out both of the Church Militant and Triumphant and Damning him infallibly to Hell Torments And again In Temporal Mischiefs viz. by ruining Body Reputation Estates Friends and Relations 2. It s Mischievousness to the Woman whom this ugly Sin involves in all the abovesaid Mischiefs and Punishments and in some respects to more 3. To the Child or Children so wickedly Begotten which are often Murdred or 〈◊〉 to Pine or bred up to but very ill and uneasie Conditions 〈…〉 and are always 〈◊〉 disgraced c. 〈◊〉 4thly and lastly To Human Society and Christian Religion in general and this Nation and Protestant Religion in particular by the abominable Murthers Quarrelings Envies Law-Suits Destructions of Families Cursing Swearing Blaspheming and a whole Inundation of numberless other Vices and Debaucheries and Scandals and Ruins and Devastations of Families Cities and Countries with which it is attended To avoid this Sin I advise you 1. To Marry prudently so as this Vice may be best restrain'd 2dly Carefully to resist and suppress the first Motions of Lust. 3dly To avoid Temptation and tempting Places Objects Employments c. 4thly And all other occasions to this Sin as high-feeding c. 5thly And all other Vices that lead to it as Pride Vanity Luxury Debauchery Drunkenness Covetousness c. 6thly To Mortify it by frequent Fastings and a continual Sobriety and Temperance in Meat Drink Clothes Words c. 7thly By Meditating upon the Falls of others their Punishments and deplorable Ends And again upon the Constancy and Happiness of others both single Persons Cities Armies Nations becoming Prosperous Victorious and Happy by the strict observation of Temperance Sobriety and Chastity 8thly By considering the Vanity Frailty and manifold defects of the Object loved and the foolish and transitory Joy this Sin affords and how after all the worst of Men and even Atheists themselves plead for it it is condemn'd by them in their own Children or near Relations 9thly By seriously pondering how the Eye of God and presence of Angels both good and bad see a Man in the Commission of this Sin and how one's own Conscience will condemn one And lastly I recommend to you the Meditation of the four last things viz Death Judgment Heaven and Hell as also a serious Contemplation on the Purity Passion and Love of Christ together with the unweary'd Use of Constant Prayer as the victorious Remedy that must clinch confirm and crown all your other Endeavours Friendship contracted by single Persons may it continue with the same Zeal and Innocence if either Marry Answ. That excellent Person the Reverend Bishop Sanderson has a Case very near â—kin to this if not Nicer which the Persons concern'd will find extreamly well worth their Reading and Consideratiâ—â— In the mean time we Answer It may tho Ten to One if it does since in those Circumstances there will be a great hazard that either the 〈◊〉 will spoil the Zeal or the Zeal the Innocence Not but that there 's a great deal depends on the Characters of the Persons concern'd a Friendship may perhaps be Innocenâ— where 't is not safe but hardly either long in this Case unless between those of great Prâ—dence and Virtue since 't is oftentimes only a Pretence and as such one of the most dangerous things in the World In the mean time as Generosity may be Criminal so Suspition is base and one infallibly ruins Friendship as the other may Virtue and Honour though a prudent Caution may perhaps be a Medium between both The worst on 't seems to be here That seeing Friendship can be only in the heighâ—â— as we have formerly describ'd it between two how shall it remain with equal Zeal and Innocence at least Justice when one is Marry'd Foreither there must be more or less tenderness for the Friend than for the Wife or Husband If more 't is Injustice for People ought not to Marry any but such as are fit to make Friends if less the former Friendship must be diminish'd as if the Marriage be happy it generally perhaps always is If I amn't mistaken the pinch is here and the 〈◊〉 accordingly That if the Friendship between the Persons Marry'd have but the ascendant and if that be continued with the highest degree of Zeal any lower measure of that and Friendship may innocently remain where it was before planted Athens Fair-Face its great Advantages The Sovereignty of Beauty is a Prerogative born with the Sex and the only thing whereof we have at no time been able to divert them The Moroseness of the Philosopher the Speculation of the Recluse the business of the Statesman nor the Fatigues of the Warriour have rendred them insensible of its Charms I dare appeal to any Man that has Eyes and a Heart If Mankind were consulted we should scarce find one Individual of so cold and saturnine a Temper who has not seen some Face that charm'd him It is reported of a
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
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