Weakness and Oversight of either Sex which makes an Over kind Sufferer that Exclaim against such Kind of Love viz. Be gone he gone thou wheedling Cheat Thou Enemy to all that 's Great That only wer't at first design'd To be in pleasing Torments kind Thou lovely Paris didsâ— destroy In a worse flame than the Greeks Troy Well mayâ—t thou still delight in strife That to a Tempest owd'st thy life Hence all the beauteeus Sex we 〈◊〉 Have learn'd Inconstancy from thee Be banish'd then to some cold Isle Where never yet the Sun did smile And only there Exert thy power Where Ice glaz'd Seâ—s embrace the shoar I 'll burn my Songs I 'll break my Lyre Vnless they nobler thoughts inspire And on the Thebian Swan will fly To view mellodious worlds on high Where Love is pure where Joys can never die There are but two sorts on which Love can fix that is on those that are Vertuous and those that are otherwise On a dishonest woman love is but lust and is the greatest degree of Folly imaginable for as Aeneas Sylvas says in one of his Epistles to his Friend a dishonest woman is a Poler of Youth a Ruin to mankind a lost destruction a devourer of Patrimonies the downfall of honour fodder for the Devil the Gates of Death and the Supplement of Hell a sweet poyson bitter hony a delicate misery and a voluntary mischief And Lucretia one of that Profession ingeniously confesses that Theft Envy Sacriledge Pride Gluttony Anger Murther c. were all born that day a Whore began her profession and further says Her Pride is as great as a rich Churl she is more Envious than the pox as Malitious as Melencholy as Malitious as hell and if from the beginning of the world any has been superlatively wicked it must be a harlot O Antonina continued she how many have I ruined caused to be wounded and slain Thou seest what I am without but Gâ—d knows within I am such a soul Wretch such a puddle and Cinque of sin that Hell affords not a worse Pray tell us now this being the true Character of a Strumper what delight any but Madmen can take in them and yet we see how many doat upon these painted Sepulchres that tho they have a gaudy out-side are fill'd with french and Rottenness within so many Pandora's with boxes full of deadly plagues Yet these by many a keeping madmen for they cannot sure be in their senses and guilty of such a Transcendant Folly nay even those that have Fair Virtuous Wives are many times so poffest with this Phrensie sâ—ghting their chast Embraces for the mercenary smiles of a painted car-case full of Impudence and Diseases They bravely do maintain these Jilts in Tomn Whilst my great Ladies are in haste sent down And forc'd in Country Mansion house to fix That Miss may rattle in her Coach and six We think the true Character we have given her may be an Antidote against Lerchery where there is but a glimpse of Reason to discern the miseries that follow close at the heels of such lawless lusts tho in all we have said we do not forbid a Virtuous Love where it is Mutual stable and Agreeable Propose to your self seriously if your Intentions are honourable whether it be pure Love or Lust that drives you on to this Liking and desire if the Latter you may conclude if you have so much reason Left undisordered that it is very unlikely to be a happy match for burning lust once allay'd turns to Loathing be therefore serious call reason home and consider well what you go about before you go too far before your Affections settle pry as narrowly as may be into the parties Estate conditions c. And trust not too much to your own Judgment but take the advice of others see with the Eyes of a friend least your own should dazle with too much earnestly gazing on the Mountain that you suppose is about to bring forth a world of felicity though at Last it may be delivered only of a Rediculous Mouse Proportion of years must above all be considered for by their disproportion they put love out of tune and in a very little time quite spoil his harmony for Age an youth are as contrary in this affair as fire and water winter and summer though money which is the witchcraft of the world doing such Miracles by it's charrus as is almost incredible to beleive is the cause that fourscore Joyns with twenty threescore and ten with fifteen and even deformity it self if guilded o're his courted and pretended to be liked and admired tho pardon us reader if we have not so large a faith as to believe it but having treated upon the subject of Marriage very copiously else where we may here spare a further enlargement our pretentious being in this Chapter to prescribe such remedies as may cure love-sick Malencholicks rather than to spur them on in the pursuit of what perhaps may make them worse for some though we ought to blame them for so harsh a sentence will have it that Marrying and hanging are desten'd Perjury to be Avoided in Love c. Perjury among some Rhedomontado pretenders to love even of either sex it set lightly by and in Excuse for the breach of their oaths vows and solemn Protestations they would flamn us with an old tale of the Antient Poets that Jupiter having in his may scapes and transformations been guilty himself In Compassion to the frailties of Morral lovers puts all their vows in a bottomless bag never to rise up in Judgment against them but however they may flatter themselves it will not serve their turns an oath tho not taken in manner and form before a Majestrate is not a matter of such light moment as not to be regarded or trifled with it is a solemn and sacred security as one can give to an other and God himself is the witness to it and in some degree is Engaged to see it performed or in his Justice to revenge the afront and dishonour done to his Name as indeed to the terrour of mankind he has very often done in the most Astonishing ways the more lively to express his high displeasure Pitious was the fate of 〈◊〉 and her Children who was betrayed into her Brother 〈◊〉 hands who resolving to seize to himself the Kingdom of Macedonia after the Death of Alexander th' Great to which Arsina's Children had the right as Sons to Lysimachus the deceased King of Macedon he laboured to get Lysymacus and Philip the two young Princes into his hands but finding it could not be done by force he betook him to fraud and wrote many kind and endearing Letters to his Sister proposing by his Messengers a Marriage with her a thing then usual in those Countries and that her Children after his decease should enjoy not only that but his other Dominions and to this he promised to Swear in the Temple By these fair Promises she was
so that in the midst of his singing Halelujahs and Songs of Triumph and Joy amidst the blessed Quire he may boldly confess with Praise and Thanksgiving that his Lot is fal'n in a fair Land where he has a goodly Heritage but if his Days multiply upon Earth and he lives perhaps to see his Children's Children his Parents dying before him he must not only honourably Inter them with a Mournful Solemnity but keep their Memories and good Names alive in the Living Monument of his Mind and when he must Fall by the Impartial Hand of Death he transmits them to be Embalm'd in the Remembrance of his Posterity that they may pass from one Generation to another that the Bleding he deriv'd from them may pas along with them from Age to Age. And they take an Example by the Pattern he has set before them to imitate so that a great Happiness in their Duty and Obedience may attend them to the utmost flight of Time and be abundantly encreased upon their having passed the Wilderness of this World and there entring the Heavenly Canaan We might Instance many Examples of Dutiful Children and the Blessing that have always attended them as how they have been wonderfully preserv'd from the dangers of Fire Sword Water and in the midst of Famines and Pestâ—lences how even the ravenous Beasts of the Forests forgetting their Hunger and natural â—erceness have been kind and 〈◊〉 to them but since many have already taken pains in this matter we think fit to recommend you to their Books of Examples where you will be plentifully furnish'd to your Satisfaction Compassion and a Merciful Disposition Praise-worthy in the Female-Sex Compassion is that which inclines us to do Good to all but more especially to those that are in Misery and stand in need of our help and to those that stand in need of our Pardon and Forgiveness when they are sorry for the Injuries they have done us and this chiefly should Reign in the lovely tender Breasts of the Female-Sex made for the Seats of Mercy and Commiseration they being made of the Softest Mold ought to be most pliant and yielding to the Impressions of Pity and Compassion and to redouble the Horror of any sad Object when God himself would most Magnifie his own Compassion he Illustrates it by that of a Woman as the highest humane Instance We must confess such a Propension have Women to Commiseration that they are frequently taxed with an Excess in it So that the Cruelty of Men call a Just Commiseration a Womanish Pity however it is commendable and highly to be esteem'd and valu'd since even the Great Creator of all Things prefers Mercy before Justice and Severity And in this Virtue Women have in former Ages eminently Excell'd to that degree that the Wisest of Kings concluded not their Character perfect without it when he says Prov. 31.20 She stretcheth forth her Hand to the Poor and reacheth her Bread to the Needy And it is a little observeable that after he has described her Diligence and Industry for the acquiring of Wealth he places this in the Front of her Disbursements as the chief Use she made of it and it precedes her providing 〈◊〉 for her Husband and fine Linnen and Purple for herself The Application iâ— very obvious and directs all that own the like Title of Virtuous Women to prefer the Necessities of the Hungry and Needy before their own Delicasies and Superfluities the Poor beholding Ladies in glittering attire reflecting the Sun-beams to dazle the Eyâ—â— of the Beholders and finding their Cries and Prayers cannot prevail with them to drop aâ— Alms to supply their craving Wants will not only wonder that such Hard-Hearts can be cover'd in such Soft Garmenâ— but be apt to sin if not by Cursing and Reviling yet 〈◊〉 least by Repining at the uâ—â—qual Distribution of Providence and ignorantly Tax the Almighty with Partiality to his Creatures they imagining themselves as well to deserve it â—â— his hands as others and so they do not only refuse â—â— supply their Wants but 〈◊〉 them of their Innocence Theiâ— are many ways among those â—â— Ability to save out of Supeâ—fluous Expences that which would warm and fill the Hungry that their Souls might bless them yet we too sadly see should many Ladies 〈◊〉 up the Account of their Charity it would appear little 〈◊〉 their own Eyes and nothing in the sight of God But 〈◊〉 such remember that whatever they have is given them by God and that he only 〈◊〉 them as his Stewards to see how they will dispose of it that he may thereby know them to be worthy or unworthy Servants or when the time comes that their Luxurious Fare shall only feast the Worms and render them passive in that Epicurism they were so active in before they will wish they had made the Bellies of the Poor their Refectory and by feeding them when they had Time and Ability have nourished themselves up to a glorious Immortality The Poor and Needy are only the Hands of God who receive what is given for him and whoever Lends to the Great and Merciful Giver of Life Being and all that we Enjoy and Possess need not fear a large Restitution here and more exceedingly hereafter Compassion stretches out farther than the relieving the Wants of the Distressed for besides this part of Mercy in giving there is another and that is Forgiving of Injuries and Wrongs which is of a very large Extent for whereas the former is confin'd to the Poor and Needy only this has no such Limits but as it is possible Injury may be done by Persons of all Ranks so this Pardoning Mercy must reach equally with that Possibility viz. that part of Charity which we peculiarly call Clemency a Virtue which not only Christianity but even Morality recommends The Ancient Romans had such a high Esteem and Veneration for it that they not only plac'd it amongst their Deities and built a Temple to Clemency stiling her a Goddess and though indeed it is no such thing yet it is one of God's Attributes so Eminent that there is nothing can more assimulate Man unto him and even all the Noble and Generous Spirits have got their Fame and Renown by it more than by the Sword or Bloody Victories and those who have had their most inveterate Enemies at their Mercy and pardoned them have gain'd a greater Reputation in Triumphing over their Passions than if they had conquer'd Armies King Lycurgus not only forgave Aâ—â—xander who had struck out one of his Eyes but took him home to his Palace and gave him liberal Entertainment by which means he work'd a Miracle on him by Reclaiming him from his former Vitious Life Phocian being unjustly condemn'd left it as a Solemn Charge to his Son that he should never go about to Revenge his Death Many the like Examples Histories abound withal but as there have been many Merciful so there has been likewise many Cruel both Men and Women
is it time wisely to withstand the temptation sortify your heart rouse up your reason and shut up all the Inlets to keep out the formidable Enemy Stop as when you are in a swift Career An unexpected danger dâ— appear Occasions to be shun'd in the beginings of Love Shun all occasions especially of voluntarily coming into such company some indeed have unaccountably fallen passionately in Love with those that were so high above them in Fortune and Merit that there remained not the shadow of a hope to reach them that way and that fruitless passion has brought them into a very bad condition which has notwithstanding been recovered by a timely discovering their passions to some Judicious friend who with his wholsom counsel and Advice has set it aside and reconciled the parties to their reasons and rendered 'em themselves again Amorous books or tales that may occasioâ— any remembrance of a Love subdued must be avoided Lest it rebel and grow stronger than at first The son of Syrach tells us there is danger in gazing on a Maid and bids us turn our Eyes away from a beautiful woman that is not that we ought not to look upon a woman but not so to Look upon her at to Lust after her or doâ—e upon her to our own harm and detriment for these kind of desires as a snowball is Enlarged with Rouling are encreased by sight Petrarch says there 's nothing sooner revives or grows sore again than Love do's by sight As Gold renews Coveteousness Pomp Ambition so a beauteous object that has hurt before being seen again blows up the dying sparks of Love into a flame more fierce than before as some grow dry at the sight of drink and greedily covet it the which were it not in their way they would not perhaps at that time think of it so meat many times encreases appetite and if not easy to be had creates a Longing desire after it If Eve had never seen the fairness of the forbiden fruit she had never covered it and by Eating of the Interdicted Luscious bane have brought a world of woes upon her self and her posterity Ismenes says that by reason of long absense when these had almost weaned himself no sooner he saw his Mistress again but like fire put into dry stuble the flame blew up more raging than before Though Mertila swore she would never Love her Pamâ—â—â—â— more and by absence had almost weaned her self yet no sooner did she see him but regardless of her vow she run into his Arms and embraced him Oftentimes these things have happened to the partâ—es Against their strictest resolves have been carryed away with their passions Like a violent torrent overthrowing the houses trees people and caâ—tle that stand in it's way Alexander the great when he had taken Queen Statira wife to Darius Prisoner being Informed of her Excellent beauty his favourits had much a do to perswade him to see her and his reason was Left he should fall in Love with her and not be able to master his passion Scipie though but a young General at the fiege of a city in Spain he had a very beautcous young Lady brought to him as a present by one of his Captains that had taken her prisoner but he so bridled his passion that hearing she was betroth'd to a Prince of that countrey he delivered her black Ransom free refusing the Gold they brought to redeem her It is a great happiness in some men and women that Passion has not so great an Ascendant over them as it has over others Yet it is good even for them to avoid such Temptations as may by degrees like water continually dropping on a stone weâ— into their hearts and overcome them when they think they have set the surest Guard to oppose them Occasions shâ—â—â—n'd by change of place Occasion as we have said is very much contributing to Love-Melancholy because that although all other sights lessen in our Esteem the oftener they are seen yet on the contrary a Womans Beauty breeds more delight ties and chains affection safter to it Travelling by many now a-days is held a cure for Love for if the Spark finds his Mistress hard hearted and cruelly bent if he has the power to take himself away from her and he immediately sets our to see the Varieties of Forreign Courts and Countries absence and change of Objects will contribute much to the Cure as the Poet says Then haste with speed the least delay don't make Fly from her far some Journy undertake I know thou 'st grieve and that her Name once told Will be of force thy Journey to withhold But when thou find'st thy self most bent to stay Compel thy feet with thee to run away Nor do you wish that rain and stormy weather May stay your steps and bring you back together Count not the miles you pass nor doubt the way Lest those Respects should turn you back to stay Tell not the Clock nor look thou once behind But fly like Lightning or the Northern Wind For where we are too much o're match'd in might There is no way for safeguard but our flight Opportunity and Idleness made Iseus the Philosopher in love with all the fair Women he came near but by often changing his place and at last betaking him seriously to his study he was quite alter'd neither caring for Women or any Joviâ—l Company no Songs or Verses would go down with him as before But we cannot allow that this kind of change so easily happens to all notwithstanding study and retirement are mainly available St. Ambrose relates a passage That a Young Man leaving a fair Virgin whom he dearly loved because she was then coy peevish and disdainful after a Long absence he returned again and then the repenting that she had overstood her fortune would have yielded to his desirse but he shunn'd her when he met her but she thinking he had forgot her made up to him and told him who she was Ay but reply'd he I am changed and am not the same man I was Petrarch tells us that a young Gentleman falling in love with a Maid the was born blind of one Eye he was ready to go out of his 〈◊〉 for her till his Friends 〈◊〉 opposed the Match perswading him to travel he returned without his Fever and 〈◊〉 her one day with 〈◊〉 unconcernedness asked her 〈◊〉 she came to Loose her eye since be left the town to which she replyed she had Lost none in that time but she perceived be had found his own again 〈◊〉 that Lovers in the height of their passions are unaccountably blind and cannot see those imperfections in the parties they Love that others easily discern and themselves when returned to their proper senses detest their weakness and solly not being Judges of beauty no more the 〈◊〉 reason when they are in their fits but being out of them they are quite other persons Observations from fair and foul means Absence not taking place
to blot out the Idea of a mistress fair or soul means are many times used as remedies perswasions provides threats and Terror may be of moment or by some contrary passion strive to break or divert it We see that a stream has less force by being drawn into many 〈◊〉 St. Hierom tells us that there was a young man in Aegypt 〈◊〉 by no Labsur perswasion 〈◊〉 Continence could be diversted 〈◊〉 the Abbot of a Monastery 〈◊〉 a trick upon him viz. He 〈…〉 of his Covenant to quarel 〈…〉 and with some scandaâ— reproach to defame him 〈◊〉 the company and then to 〈◊〉 first the witnesses hereâ— being sunmoned the young 〈◊〉 wept and when all of them 〈…〉 in accusing him Abbot seeming to compassionate him took his part Lest Immoderate 〈◊〉 should overcome him which made the youth so much in Love with the Abbot that it drew off by degrees his other passion and in a while quite cured him of those disorderly Affections that were before peredominant over him Opinions of the scared relating to Love and Marriage Of all the matters we have yet handled you will no doubt at first view take this to be beyond our Province and perhaps with contracted brows demand what we have to do to meddle with so nice a point that so nearly concerns your Honour and Reputation Under submission the we humbly conceive it may turn to the advantage of your Sex which hitherto has been our Endeavour to promote We must in this case be plain and tell the World That many chaste Virgins have undergou hard and unmerited censures upon the account the columnies raised by the Ignorant it is necessary then for their future repose that we clear the point that the conceited may not be Indulged in their Errors Opinion many times Leads men Astray Like wandering fires till they loose themselves many have waded so far in their own conceits that no reason or Argument can draw them out of the Mire of self will'd obtancy Virginity to some is a very misterious word and has puzl'd to define it in all the circumstances that attend it for it has properly a double dependance as well upon the mind as the body but since the former is elsewhere treated on in this Elaborate work our present business points more directly at the latter The curious searchers into this secret therefore find that in the sinus Pudoris or in that which some Name the neck of the womb is placed that which many call the Hymen but more properly termed the Claustrum virginale and the French call it the Buttowd Rose or the Rose bud it much by it's foldings resembling it or Expounding a Clove Gilly flower from whence destore to desflowr is Alluded to the deflowring A virgin because they are of opinion that the virginity is destroyed when this duplication or folding is disspated and fractured by violence either in Matrimony or rude compulsion but when it is found Entire nothing of that nature can be pretended by the severest Criticks in these affairs It consists properly of four Caruncles or little buds like Mittle berries placed in the Angles of the sinus Pudoris Joyned and held together by little Membruines and Ligatures like fibres either of them placed in the Intesticies or spaces between each Caruncle which in some measure they proprotionably distend and these Membraines when found to be delacerated say they denote the party Divested of Virginity though this do's not allwaies hold to be done by unlawful means even in those that are not Married though some over-curious husbands who have given themselves up to too much Licenciouness in their rambling days have caveled about it the first night and sometimes it has occasioned continued feuds and heats 〈◊〉 the Imbittering the pleasures of Marriage the wives 〈◊〉 of her Innocency and 〈◊〉 little availing to convince the obstinacy and over-conceited opinion of the husband or their concluding they have them but on the second hand sometimes it caused returning them to their 〈◊〉 rents or laid a foundation for a divorce by a strong 〈◊〉 sumption that they have 〈◊〉 sacrificed their honour to 〈◊〉 when indeed they are 〈◊〉 Priestesses to Diana 〈◊〉 the Goddess of Chastity 〈◊〉 we show them then 〈◊〉 Errors and restore them 〈◊〉 of mind if they are 〈◊〉 whirled away by the 〈◊〉 Jealousy beyond the 〈◊〉 of Reason or consideration Opinions there are 〈◊〉 learned Physicians nor 〈◊〉 those of our age 〈◊〉 aver it that such 〈◊〉 or fractures may 〈◊〉 sundry Accidents as 〈◊〉 moderate sneezing 〈◊〉 coughing vehement 〈◊〉 strainings struglings and 〈◊〉 tendings Infirmities 〈…〉 final stoppage of the Urin and violent motions of the Vessels forcibly sending down the humours which like a Torrent too rapidly breaks what opposses the passage compelling the Ligatures or Membrains to give way to theirimpetousiry So that the Entireness or Fracture cannot in the strictest sense absolutely determine the being or loss of that which we properly call a Virginity for it no lascivious Act has â—assed we pronounce her chast and free from any just scandal or reproach for the most lovely and chast cannot be always enforced against Accident and Câ—â—nalties and so leaving what has been premis'd to a candid construction when a Woman protects her Innocency and the whole course of her life makes nothing apparent to the contrary we conclude she ought to be credited 〈◊〉 freed from suspicion grounded on so slender a furnize Opinions of the Learned about Legitimate Children Opinions of this kind are not 〈◊〉 grounded though maâ—â— ignorant persons have heaped up trouble and vexaâ—ion to â—â—selves by an unjust 〈◊〉 that might have been 〈◊〉 if well weighed and 〈◊〉 and all those 〈◊〉 and contests than an unjust 〈◊〉 has occasioned in families might have been 〈◊〉 to their habitations and repose Many husbands have gotten the bare Notion That a Woman ought to go 9 months with the birth before she can delivered or else they conclude she has been taking her pleasant Recreation in Venns Grove before the Gordian Knot of Marriage was ty'd when indeed in many cases it is only a Vulgar Error To remove which hinderances of Peace and Quite we shall endeavour to lay dowu the Opinions of those judicious men who made it their study to unravel the mystery of Nature in her various and wonderful Operations And though some alleged and we allow that it is not very usual for a Child to be so long born and live before the usually accepted time yet we must aver it is probable and possible because it has evidently been demonnstrated If a controversie ariso on this matter in law the Physicians are to pass their Judgement upon the Child who beiog Judicious Persons can by their Skill in inspecting the apparent Symptoms and Deficiency of Nature which not having supply'd it with Nails or something else that is proper to it tell how long it has been in the Womb and their Opinions in such cases are usually taken Paulus
was his mistress and that he had bestowed that Ring on her at such time as he departed from her it is not to be conceived what continued sorrow he expressed for her A story of no less constant nor passionate affection may be here related of that deeply inamoured Girl who though she preferred her Honour before the Embraces of any Lover and made but small semblance of any fondness or too suspicious kindness to him who had the sole interest in her love Yea so far was her affection distanced from the least suspicion as her very nearest Friends could scarcely discover any such mâ—â—â—er betwixâ— themâ— yeâ—â—t such time as her unfortunaâ—â— Lover being found a notorious Dâ—lâ—nquent in a Civil State was to suffâ—r when all the private means by way of Friends that she could makeâ— prevailed nâ—thing for his delivery and she now made a sad â—â—ectator of his Trageâ—y After such time as the Headsman had done his office she leapt up upon the Scoffold and in a distracted manner called all such people as were there present to witness That he who had suffer'd could no way possiâ—ly be a Deâ—inquent and she innocent For this heart of mine said she was his how could he then do any thing whereof I was not guilty Nor could this poor distempered Maid by all the advice counsel or perswasion that could be used to her be drawn from the Scaffold ever and anon beckoning to the Eâ—ecutioner to perform his office for otherwise he was an Enemy â—o the State and the Emperours profest â—oe Nor could shâ— be without much force haled from the Scaffold till his corps was removed But as Vertue receives her proper station in the Meane so all Extreams decline from that Mark. Those only deserve approvement who can so season their Affections with discretion as neither too much coyness taxe them of coldness nor too much easiness brand them of forwardness in the ordering of their Affection This closeth fitly with those Posies of two cursory wits writ in a window by way of answer one to another She she for me and none bâ— she That 's neither forâ— aâ—d nor tâ—â— free Which was answered in this manner in a paralel way to the former That wench I vow shall be my joy That 's neither forward nor too coy But thus much may suffice for instances of this kind Seminaries The first English one beyond the Seaâ— was erected at Doway in Flanders aâ—no 1 6 by Dr. Allen afterwards Cardinal Allen and R. Briâ—â—â—â— Anotâ—er was sâ—t up at Rhemes in Fraâ—â—â— 1577. and another at Roâ—â— 1573. Sybils Sybils were Twelve Prophetesses The first was call'd sambreta or Persâ—â—â— from the Name of Persia where she was born She prophesi'd Christ coming and being boâ—â— of a Virgin pronounc'd him the Saviour of the Gentiles Sybil the second was of Lâ—â—â—â—â— and thence called Libica â—â—â— amongst other Prophecies â—â—liver'd this viz. That the â—â—â— should come wherein men sâ—â—â—â—â— see the King of all living thiâ—â—â— upon the Earth and Virgin Lady of the World should hold him in her Lap. Sybil the third of these was of Themis surnamed Delphica from Delphos the place of her birth where she prophecy'd That a Prophet should be born of a Virgin Sybil the fourth was Cumean born at Cimeria a City of Campania in Italy amongst other things she prophecy'd That God should be born of a Virgin and have Residence and Conversation among sinners Sybil the fifth was called Erythrea being born at Babylon she prophecy'd much of the coming of Christ and the Glory of the Christian Religion insomuch that divers of the ancient Fathers of the Church have taken great notice of her predictions as St. Eusebius St. Austin and others and that the first Letters of certain Prophetick Verses of hers foretelling many strange Events as the world 's being at last consumed with fire the Resurrection of the Just c. make these words viz. Jesus Christ Son of God Saviâ—â—r And indeed though she was long before the birth of Christ yet foretold a great deal of the Substance of the Christian Religion and what wonders would be wrought Sybil the sixth was born in the Isle of Samos and from thence called Samia she prophecying of our Saviour says he being Rich shall be born of a poor Virgin the Creatures of the Earth shall adore him and praise him for ever Sybil the seventh was called Cumana because she lived and prophecied in a Cave which Cave is now to be seen near where ancient Câ—mâ—â— stood once a Famous Town in Campania in Italy and in it to this day are strange Noises heard like the hissing of Serpents and Toads c. She prophecv'd many things of the Roman Government which flourish'd in her Time which Exactly came to pass in their Civil and Foreign Wars as also of Christ saying he should come from heaven and remain here inpoverty That he should rule in silence and be born of a Virgin She is hel to write Nine books of Prophecies which were brought to Tarquinius Superbus but he refusing to give her her unreasonable demands for them she burnt six before his Face and yet obliged him to give as much for the Three as she asked for all and then vanish'd Which books were afterwards held in wonderful Esteem and highly credited by the people Amongst other things they contained a Prophecy of the coming of Christ Kingdom his Name Birth and Death but these three books were afterwards maliciously burnt by the Traitor Stilico and most of the Phophecies by that means lost Those remaining being taken out of others works who had carefully quoted and inserted them before the books were so unhappily destroy'd Sybil the Eight called Hellesponâ—ica born at Maâ—misâ—a in the Troâ—an Territories she Prophecy'd that the Saviour of the World should be of the Tribe of Judah born of one Mary a Jew and that she being a pute Virgin should bring forth the Son of God and his Name should be called Iâ—sus and so be both God and â—n fâ—lfilling the Laws of the Jews and should and his Law thereinto and his Kingdom should remain for ever Sybil the Ninth prophecy'd at the Town of Ancire in Phrygia and was named Phrygia from the Country she foretold That the highest should come from heaven and should confirm the Council in heaven and a Virgin should be shâ—â—ed in the Valley of the Dâ—sâ—rts Sybil the Tenth was called Albenea and surnamed Tybertina from her being born on the banks of the River Tyber about 19 miles from Rome she prophecy'd That the Word Invisible should be born of a Virgin to have Conversation among sinners and to be dâ—â—â—â—ed of them and as St. Austin gives an accounts she foretold all the manner of his Passion and Sufferings and his rising again from the Grave at the End of three days Giving a tolerable Relation likewise of his Miracles and many other things that come Exactly to pass Sybil the Eleventh was called Epiroâ—ica Many have
held this to be the same with that of Phâ—ygia because her Prophecies râ—n to the very same purpose Though Johannes Tsetses câ—â—â—s her Phaenni she prophecâ—'d the birth of Christ and that he sould Reign in the souls of men and his Kingdom and Government never to be at an End but that he should save us to another Life Sybil the Twelfth was born at Golophâ—nia a City of Jonia in Greece she prophecy'd of many Judgments to come as Wars â—â—â—ndaâ—iâ—ns Eartrhquakes advising people to repent and turn from their Vices lest God should destroy and overthrow them she foretold likewise That the World should one day perish by fire c.. Their Prophecies were written in Verse and highly prized by the Ancients who held them to be inspired by a Divine Spirit for by no other means they could have Knowledge of such sacred Truths being altogether unacquainted with the books of Mâ—ses and the Devil haâ—â— he known them as some doubt it would not have revealed them because it was against the Interest of his Kingdom Saluting or kissing the Lip Cheek or Hand has been a very ancient Custom in all Civiliz'd Nations wherein is shown not only a profound respect but degrees of Love and Affection We read of it as long as since Jacob and Rachel first met at the Watering the Flocks Some will have it that the Greeks brought it in Fashion only to discover their Wives by the Scent whether they had been drinking Wine it being at that time prohibited them because through great Excess many Noblewomen and others had dy'd of Surâ—cits anâ— Fevers The Romans were wont to kiss their Kindred when they weâ—com'd them to their Houses and an Ordinance was likewise made that the Women should likewise Kiss their Kindred without being ceniur'd but not with strangers but now it is grown so universal that we shall leave it to the Ladys discretion to manage their Lips as they please Sulpitius Gallius unkindly divorced his Wife because she went one day abroad in her hair without Head Cloaths on telling her that the Law confin'd her to have no other Judges of her beauty but his Eyes For these continued he adorn thy self be thou only fair to these and do thou believe ever the farther sight of thee where it was needless must needs be suspicious and criminal Sâ—mpranius Sophus Divorced his wife because she went to a play without his leave and now by the way Ladies what abundance of Divorces would our Age require should your husbands do so ill natured as these Austeer Romans who had the hard hearts to part with pretty Charming Creatures for the small fault of disobedience yet have a care how you tempt them too far some may be as churlish and 〈◊〉 bred as formerly Sempeona and Sappho both Learned and ingenious Women had such tickling Fancies that turning Poetreiles they stood the Champions of Venus in allowing the Fair Sex an extraordinary lavish freedom yet smâ—ttied their own Memories with their wanton Verses and Writings to the Worlds end Semeramis who who first assisted at the foâ—nding of the Walls of Babylon was so thirsty of Soveraignity that her Husband dying she Married her Son and not being content unless she might Rule alone she one day asked him to give her power for one day to Command in the sole Power of the Regency and that whatever she did might stand unalterably the easy youth not perceiving his ruine lurk'd in this request granted the ambitions Queen what she desired which was no sooner â—aned with the signer but she Mounting the throne caused him to be brought before her and passing sentence on him caused his head Immediately to be stricken on and proclaimed her self sole Regenâ— Leading mighty Armiâ—◠〈◊〉 and much Enlarging her tâ—rritories so that she is Accounted amongst the great warriours Secrecy Secrecy's a wonderful gift and in many cases may merit just 〈◊〉 as when it is 〈…〉 firmness of 〈…〉 the lawful Secrets of a Friend that might be prejudicial to him if divulged and indeed to keep our own which many to their great detriment are not capable of Doing the full charged mind too frequently taking Fire and forcing its way in spite of all precaution or resolves it was a rare commendations that Spintharus gave of Epaminondâ—â— the Thebâ—an when he said he had rarely coversation with any that knew more and spake less it is an equal prudence to know when to speak as how to do it with Judgment and Discretion and lest we should be over prodigal or unseasonable in our speech nature hath taken care that the Tongue should be confined within a double Inclosure of the Teeth and Lips Many a man in our Age has dearly bought the Intemperance or Unseasonable use of that 〈◊〉 Member with the priâ—e of his Life and this might be the reason why Numa recommended the Veneration of Tacita to the Romans as a tenth Muse by which greaâ— enterprises are managed and conducted with safety which would otherwise be frustrated and hazardous Secrecy has been wonderfully regarded as a great mark of Prudence and Fidelity in many young persons which puts us in mind of a notable passage Papyrus a Senators Son of Rome being one day when important business was managed at the Senate House with his Father his Mother very Inquisitive of News would not upon his return be satisfied with any of his Excuses that secrets were not to be revealed that were transacted in that place till he Invented a formal Story that the Senate had Decreed every man should have two Wives The Lady thoroughly nettled at the News immediately assembled all the chief Matrons of the City and informed them what a dreadful Plot was brewing against their happiness and quiet repose This startled them a while but assembling to consult how to prevent the supposed storm they at last concluded to show the Senate by way of Petition the unreasonableness of it and that considering how impotent many of their Husbands were they ought rather to decree that the Women should have two Husbands a piece as being better able to manage them than the men 2 Wives The Senators started at this as in a mase and knew not what to think being besieged by so many Females but the true original of it being known the youth was highly commended and the Women dismissed with full assurance that there was no such design to Intrench upon their prerogatives by seting up more Commanders than oue in a Family Sobriety and Temperance Though some may Imagine this Extends no farther than Moderate Eating and drinking they are mainly mistaken for it takes in Carriage behaviour discourse and Recreations c. and Carries a great stroak Especially in morral virtues when Leotichvâ—â— was Asked the reason why the Spartans were so Parsâ—monâ—us in their Eating and drinking he reply'd because we had rather consult for others than others should consult for us Implying that Luxurious and intemperate men and women are not fit for Councils or
add one Advice more and that is Call for a chasing-Dish of Burning Coals A Chast Person solicited unto Folly requested the Young Man to do one thing for her first That was To hold his Hand a quarter of an Hour in a Chasing Dish of Burning Coals for her sake He refused this as a very unreasonable Thing but she then Replyed And how then can you ask me for your sake to throw my self Body and Soul in the Fire of Hell to Lay and Burn and Broil in that Fire throughout Eternal Ages Is not that more unreasonable Argue at such a rate as that perhaps one Fire will fetch out another Even an Heathen of Old Chaffering about an Vnclean Bargain could say No I wont Buy Sorrow at so dear a Rate O Think what a Phrensy 't is to cast a Soul into Eternal Fire or to Dream of The Pleasures of Sin which also are But for a Season And Last of all Be at last prevailed withal to take the Warnings of such as have Dyed in Youth because their Life has been among the Unclean He that bâ—ing often Reproved hardeneth his Neck shall suddenly be destroyed and that without Remedy The Primitive Christians I find sometimes using these words we count it a sort of Murther to disturb Conception and what shall we count it then to Kill Infants already Born into the World The young Persons that have sometimes Died in and for their Uncleanness among us have you not heard their solemn Admonitions when their Trouble their Darkness and the Dimness of their Anguish has been upon them When those forlorn Outcasts have just stood upon the Edges of an awful Eternity how vehemently have they called upon all Survivers to Beware of coming to the place of Torment after them Oh! how they have Roared unto our young ones Whatever you do Sirâ— do not Lead such Vnclean Proâ—anâ— Prayerless Lives as we have done Well take these Affectionate Warnings And among the rest Give Ear unto the Dying Speeches of the young Woman lately Executed in New England for Uncleanness as they were delivered to Mr. Cotton Mather signed by Her own Hand Her Speech is as follows which I shall insert Verbatim having never been Printed before in London Her Speech I Am a Miserable Sinner and I have Justly provoked the Holy God to leave me unto that Folly of my own Heart for which I am now condemned to Dye I cannot but see much of the Anger of God against me in the circumstances of my Woful Death he hath fulfilled upon me that Word of His Evil pursueth Sinners I therefore desire Humbly to Confess my many Sins before God and the World But most particularly my Blood-Guiltiness Before the Birth of my Twin-Infants I too much Parlyed with the Temptations of the Devil to Smother my Wickedness by Murthering of them At length when they were Born I was not unsensible that at least one of them was alive but such a Wretch was I as to use a Murderous Carriage towards them in the place where I lay on purpose to Dispatch them out of the World I acknowledge that I have been more Hard Hearted than the Sea-Monsters And yet for the Pardon of these my Sins I would Fly to the Blood of the Lord Jesus Christ which is the only Fountain set open for Sin and uncleanness I know not now better to Glorify God for giving me such an opportunity as I have 〈◊〉 to make sure of his Mercy then by advising and entrâ—â—ting the Rising â—eneration here to take Warnâ—ng by my Example and I will therefore tell the Sins that have brought me to my shameful End I do warn all People and especially Young People against the Sin of Uncleanness in particular 't is that Sin that hath been my Râ—â—ne well it had been for me if I had answered all temptations to that Sin as Joseph did How shall I do this Wickedness and Sin against God But I see Bad Company is that which leads to that and all â—â— ther Sins and I therefore 〈◊〉 all that Love their Souls to be familiar with none but such as fear God I believe the chief thing that hath brought me into my present Condition is my Disobedience to my Parents I despised all their Godly Counsels and Reproofs and I was always of an Haughty and Stubborn Spirit So that now I am become a dreadful Instanâ—â— of the Curse of God belonging to Disobedient Children I must Bâ—â—ayl this also and although I was Baptised yet when I grew up I forgot the Bonds that were laid upon me to be the Lords Had I given my self to God as soon as I was capable to consider that I had been in Baptism set apart for him How happy had I been It was my Delay to Repent of my former Sins that Provoked God to leave me unto the crimes for which I am now to Dye Had I Seriously Repented of my Uncleanness the First Time I 〈◊〉 into it I do Suppose I had not been left unto what followed Let all take it from me they little think what they do when they put off turning from fâ—â— to God and Resist the Strivings of the Holy Spirit I fear 't is for this that I have been given up to such hardness of Heart not only 〈…〉 long Imprisonment but also since my Just Condemnation I now know not what will become of my distressed Perishing Soul but I would 〈◊〉 commit it unto the Mercy of God in Jesus Christ Amen Every Clause of this Writing says the Reverend Author from whence I Collected these hinâ—s about Vncleanness has more than once or twice been Distincly Owned by this Dying Soul before various Witnesses Indeed I Fear I Fear says he this is not all she should have acknowledged However as far as they go may the Lord now sanctify these Warnings to all the young ones for whom they are intended Unmarried Passionate Wishes for it by an unhappy Pair Take this Ring the Married Yoke Take your pligâ—ted Faith again I take mine and bagg the stroak That divides me from my Pain Hail that uncontrolling Hour That dear Minute when I found No Confines to my Native Power But what a Virgins Honourbound Chorus both together Let 's both be pleas'd I readily agree To recommence the Joys of Liberty Walburg or Worburg 1. gratious Winifred 1. Win or get Peace Wisard or Wizard perhaps from the Sax. Wiâ—ega i.e. a Prophet or Foreteller of things to come a Cunning Man the Hebrews describe him thus He put in his Mouth the Bone of a Beast named by them Jadua and burned Incense and did other things till he fell down with shame and spake with his Mouth things that are to come We commonly take him for a kind of Wizzard or one that can tell where things are that were lost c. Witch is derived from the Dutch Witchelen or Wiithelen which properly signifies whinâ—â—ing and neighing like a Horse Also to foretell or Prophecy and Wiicheler signifies a Sooth-â—ayer