they are beset with Thorns If we take Love universally it may be defined to be a desire as being a Word of more ample Signification It is a voluntary affection and desires to enjoy that which is good whilst desire only wisheth Love enjoys the end of the one being the beginning of the other the thing loved is present and the thing desired is absent and indeed all that may be termed Love arises from a desire of what is Beautiful Fair and Lovely and is defin'd to be an Action of the Mind desiring that which is good and exerts a Soveraignty over all other Passions and defines it an appetite in which some good is earnestly desired by us to be present or as some will have it it is a Delectation of the Heart for somewhat that we are desirous to win or rejoice to have coveting by desire that rests is Joy Love varies in its Object though that Object is always good amiable gracious and pleasant and indeed there is a Native tendency of desire to those things that are so for no one Loves before he is in some measure delighted with Comliness and Beauty let the Object be what it will and as the fair Object varies so frequently Love varies for indeed every thing that we do Love we think at that time to be amiable by which means it becomes gracious in our Eyes and commands a value and esteem in our Affections Love has always amiableness for its Object and the scope and end of it is to obtain it for whole sake we so Love and the which our Mind covets to enjoy Beauty shining by Reason of it's splendor that shining Creates Admiration and the more earnestly the Object is sought the fairer it appears If we take Plato's rule to define it he tells us that Beauty is a lively shining or glittering brightness resulting from effused good by Ideas Seeds Reasons Shaddows exciting our Minds to be united by this good and centring in one by setting a just value upon what is good some again give their Opinions the Beauty is the Perfection of the whole Composition caused out of the congruous Symmetry order measure and manner of parts and the comeliness proceeding from such Beauty is styled Grace and from thence all fair and beautiful things are accounted gracious for Grace and Beauty being mysteriously annexed gently and sweetly win upon our Souls so strongly alluring our Affections that our Judgments are confounded and cannot distinguish aright for these two are like the radiant Beams of the Sun which are divers as they proceed from the diverse objects in pleasing and affecting our several Senses for the species of Beauty taken in at our Eyes and Ears is conveyed to and stamp'd upon the Soul and of all these Objects though so innumerably various beautiful Women are the most attractive as to material beings which caused the Ancients to allow Venus the Queen of Beauty three of the Graces to attend her Love is divided by Plato into good and evil or a good and bad Angel because sometimes Love is misused and corrupted till it degenerate to evil ends and Lucian in like manner says that one Love was born in the Sea meaning Venus who is said to spring from thence and therefore is as various and raging in the Breasts of the younger sort as the Sea it self occasioning Fury and unlawful Lust and that the other is that which was let down in a golden Chain from Heaven ravishing our Souls with a Divine Fury and stirs us up to comprehend the innate and incorruptible Beauty to which once we were created which Opinions occasioned these verses If Divine Plato's tenents are found true Two Venus's two kinds of Love there be The one from Heaven in its bright Radiance flew The other sprung out of the boisterous Sea One knits our Souls in perfect Unity The other famous over all the Earth Yoo often soars on Wings of Vanity And gives wild random projects still new Birth Love in her twofold Division is allowed by Origen and others and there is degrees of Love in all Creatures even in the coldest Element Love generates a kindly heat to support it self and some will allow even Vegetives to have some sense and feeling of Love as that the Male and Female Palm-trees will not bear nor flourish asunder and many other the like Relations The Loadstone by a wonderful Sympathy attracts the Iron c. the Vine and the Elm are best pleased with each other and there is a great an Antiphathy between the Vine and the Bay-tree the Olive and Mirtle if they grow near embrace each other in their Roots and Branches we might mention the Sympathy and Antipathy of fundry irrational Creatures but being little to our purpose we omit them Those things as we have already hinted that infascinate and charm the Soul are the proper Objects of Love and where we place our entire Affections there our Heart not only Centers but our Diligence and care is to serve and oblige and are pleased and delighted in so doing but when we fix an immoderate Eye on my Earthly thing and doat on it over much it many times instead of Pleasure turns to Pain and Sorrow works our Discontent and causes Melancholly so that nothing in the end can afford us any Pleasure or Delight to the Purpose as too many have found by sad Experience for setting their Hearts on things of which they have been deprived or disappointed has Crazed their Senses and rendred them Melancholly past Recovery if not Distracted whilst some are mightily taken with fair Houses Pictures and 〈◊〉 Recreations others find â—o delight in them but fix their 〈◊〉 upon other Objects as Gold Silver Jewels c. and other upon fair and beautiful Women and so every one hath his proper Object with which he is best pleased some are for chast Love which is above all the best others are not pleased with it but take a kind of a Pride in lascivious dalliance in the wanton embraces of a Harlot Love of Parents to Children and Children to Parents ought to be entire and unseigned free from mixture but this kind naturally descends but does not so well ascend for Poverty or Affliction many times jostles it out of doors but the Love of Women is the highest and most predominant the affected part herein is held to be the Liver and this sort of Love being most to our purpose we shall treat of it more largely in the next Head Love borrows its flame in this Case from Beauty or Merit wherewith it inflames the Soul and then as the Loadstone draws Iron so do's Beauty attract Love and where Beauty and Vertue unite their forces in one it is very hard to make Resistance the Lustre is so great that it dazles the Eyes of the beholder and through the Windows of his Body daâ—â—s those rays into his Soul that makes him pleased to become a Captive however it is dangerous to let loose the
Towers like Stars A Jappaman work is any thing Jappand or Varnished China polished or the like A Sprâ—nking Glass this spranking is a Dutch word the first as we hear of that Language that ever came in fashion with Ladies so that they give us reason to believe they at last may tack about from the French to the Dutch mode This signifies pruning by a Pocket-Glass or a Glass to Sprucifie by A Milioner is the thing they use to turn about in the Choccolatpot when they make it A Pastillo de Bocco is a perfumed Lozange to perfume the Breath and corrects any defects that may be in it of unsavoriness A Plumper is a fine thin light Ball which old Ladies that have lost their side Teeth hold in their mouths to plump out their Cheeks which else would hang like Leathern bags A Poluil is a paper of Powder being a Portugal term given to it and also passes for a perfume A Rare le metlleure is any thing that is fine or excellent A Rouleau is a paper of Guineas to the number of 39. which the Gallant steals into his Mistress hand when she is on the Losing side at Bafâ—et or Commet for which he expects some singular favour A Dutchess is a knot to be put immediately above the Tower It seems this high building of head geer is not of a new Invention as some take it to be but of an old Edition For Juâ—enai in his sixt Satyr makes mention of them Tot premit ordinibus c. Such Rows of Curles presâ—'d on each other ly She builds her head so many Stories high That look on her before and you would swear Hectors tall Wife Andromache she were Behind a Pigmy So that not her Wast But Head seems in the middle to to be placed A sort of red Spanish paper must not be forget in a Ladies Dreâ—sing Room to give her Cheeks and Lips a pleasant rosie colour Attire of Men. c. how expressed And now Ladies since we design this work to be a compleat one relating to your Sex We once more beg pardon for this discovery and that the Men may have no occasion to laugh at something they fancy Ridiculous in your Inventory we shall take a view of theirs and shew them their Faces in their own more Fantastick-Glass the French we must confess has been so admired by the Men of Mode that any thing named in another Language sounds harsh and grates on their Consciences It has long since Justl'd Latin out of their heads and almost the true pronounciation of English O how fine and delicately charming it is when a young Spark comes to take leave of his Country Friends to Crindg Alamode and in a formal tone to say Adieu donce me cheres whilst not understanding a word of it they start at his Salute and take him for a Conjurer when he might have as well expressed himself in English that they might have known what he had said viz. Farewel my dear Friends but this was to show the breeding he had got in Town at the Expence of Five hundred a year and to be reported in the place where he was born to be Gentleman a Man of parts and breeding One who studies the Languages though perhaps he payed Ten Guineas for this Sentence though he pick'd it up at an Ordinary when he calls for a suit of Cloaths he bids them haste and bring his Arroy the Maid or Boy stands Gaping for an Explanation till he growing Impatient Stamps and Crys Dog bring my Cloaths what a blockheaded place it this that can't understand a Gentleman without forcing him to speak dull insipped English When he has Coached his Miss about a long Evening and given her satisfaction as a Civil-Gentleman ought he conducts her safe to her Lodging and having taken his last leave for that night Away he posts to Adjust a Man self as he terms it or address him to the Beâ—â—x Esprits or Club of Wits as they call themselves to be refreshed and Enlivened by their Sophosisms tho the more sober part of Mankind hold them only a Cabal of Beaâ—â—'s The word is a Masculine French Adjective signifying fine or gaudy trims but now naturaliz'd into English it is taken for Sparkish dressing-sop Our Spark being arrived upon this Parnassus-Top thinks he is in the Shades of Heaven preparing for light whilst the Heliconian Liquor flows in full Bumpers as if that River was at her highest Spring-Tide then the 〈◊〉 of Language or sharp and witty Expreâ—ions bring a little over to cheer them up they beginning to be drowsy Souls then in comes Bachique or a drinking Bawdy Song or Catch in the mean while out comes their Combs to Careen their Periwigs that is to order them One shews to the next at hand his Le Grass the Furniture of his Suit and demands if it be not Eveilie more Sparkishly and Airy than any he has seen Then he pointing at another crys he is Deshabille that is in a careless Dress and that his Chedreux Periwig is not of a coal black nor such a one 's of of a right flaxen but of mix'd motely Colours not En Cavalier like a Gentleman Then pointing to another he sneers with a scornful smile and whispers him in the Ear on his Left hand telling him that the party he holds his finger against is not Equipt that is well furnished with Mony or Cloaths another he has marked out by this time that is not Bien Gaunte Modish in his Gloves after which admiring his wit in discanting upon these observations he has made he falls out into a loud Laughter and lifting up his hands and eyes in a Commical Extasie gives a stamp or two with his foot at which the Drawer thinking the Company called for now by the hour of the night he imagined it was time for them to be gone up he comes upon his half trot Crying Gentlemen do ye call at which our Spark seeming very much offended that his heels should occasion the Company to be thus Interrupted and thinking himself mocked starts up and beholding the Drawer with a stern Countenance calling a hundred Dogs and Sons of Whores he crys the World is very Gressier that is dull ill bred and unmannerly upon which by and by coming Sir sneaks down without the least reply then sitting gravely down again he throws his Orangers Carlesly on the Table as in a huff being put out of humour Baccuses valet These are Gloves scented with Essence or Butter of Orange Flowers or some such thing and this he does that they may be taken notice of to be the finest well scented pair in the Company Then one Leg is upon a Chair in a rening posture though indeed it is only to shew you that he has new Picards ala mode de France that is new Shoes of the French fashion I do not mean their wooden ones worn by the Country Peasants but such as tread the Spacious walks of Versailles his Rolls then
a thing common to all they Solace the incommodiousness of 〈◊〉 Age closes our Eyes bringâ— us to the Earth from wheâ—â— we came They are our Bones our Flesh and Blood seeing them we see our selves in 〈◊〉 sort that the Father seeing 〈◊〉 Children may be assured 〈◊〉 he seeth his lively Youth â— newed in the Face of theâ— But if we do we consider and weigh in a 〈◊〉 Ballance the great and unâ—â—â—portable doings we shall 〈◊〉 amongst these Roses 〈◊〉 Thorns and among theâ— Sweet Showers of 〈◊〉 that there falleth alwayâ— much Hail it is true the Athenians are a People 〈◊〉 commended for their Prudenâ— and Wisdom seeing that 〈◊〉 Husbands and Wives could 〈◊〉 agree because of an infinit number of Dissentions and Provocations that chanced ordinarily between them were coâ—â—trained to ordain in their Common wealth several Magistraâ—â—â— whom they called Reconcilers of Married ones the Office of whom is to Reduce Reconcile and make Agreement by 〈◊〉 means The Spartans in their Common-Wealth had in like case Established certain Magi strates Named Armasins who had the charge to Correct the Insolency of Women to Reprove their Arrogancy and Audacity towards their Husbands The Romans would not ordain Magistrates perswading with themselves per adventure that Men were not sufficient to bridle the unbridled raging Temerity of Women when that they were out of Order But they had their Refuge to the Gods For they Dedicated a Temple to the Goddess Viripla where in the end they agreed of their Domestical Quarrels But who can say they patiently bear the charges of Marriage the Insolency and Arrogancy of Women the yoke of a kind so unperfect Who may accomplish their carnal appetite is also their unsatiable Pomps â—oth not the Old Greek Proverb say that Women and â—hips are never so well accomplished but that alwayes they â—ant Repairing If thou takest â—er poor she shall be despised â—â—d thy self less esteemed If â—ou takest her rich thou makâ—st thy self a Bond-slave For â—hinking to Marry a Companiâ—n equal to thee thou Marriest â—n unsupportable Mistress If â—ou takest her soul thou 〈◊〉 not love her If thou â—kest her fair it is an Image â— thy gate for to bring thee â—ompany Beauty is a Tower that is Assailed of all the World and therefore it is very hard to keep that every one seeketh to have the Key behold the hazard wherein thou art saith William de la Perreire that thy round-head become not forked which were a fearful Metamorphosis if it were visible and apparent This then is the Conclusion Riches causeth a Woman to be Proud Beauty maketh her suspected and Deformity or foulness causeth her to be hated Therefore Diponares having tasted the Martyrdoms of Marriage said That there were but two good days in all the Life of Marriage the one was the Wedding day and the other the day that the Woman dyeth For that on the day of Marriage there is made good Cheer the Bride is fresh and new and all Novelties are Pleasant and of all Pleasures the beginning is most delectable The other day that he commends to be good is the day the Woman dyeth For the Beast being dead dead is the poyson and by the death of the Woman the Husband is out of Bondage and Thraldom Ceremonies before Marriage The Persians were only permitted to contract Matrimony in or before the Summer Equinoctial but not after The Dapsolites once a Year make a solemn Convention of all the Men and Women that are dispos'd to Marriage in one day in which after their great Feast the Women retire themselves and lay them down upon their several Pallets the Lights being all put out the Men according to their number are admitted in the dark where without any premeditate Choice but meer Lot and Chance every Man chuseth her whom he first lights on and Divirginates her and be she fair or foul ever holds her as his Wife Stobre Serm. 42. Amongst the Carmanians no Man is suffer'd to marry before he hath presented the Head of an Enemy to the King About the Lake Meotes there is a People called Laxamatâ—e amongst whom no Virgin contracts Matrimony before she hath subdu'd an Enemy There is a Law amongst the Armenians that Virgins are first prostituted in an old Temple dedicated to the Goddess Anetes whose Picture was of solid Gold which Antonius after sacrilegiously as they held it took away according to the gain of their Compression it was lawful for any Man to chuse a Wife where he pleas'd Amongst the Câ—prians the Virgins before Marriage daily repair to the Sea â—hoar and there company with Strangers till they have got such a competent Sum as maâ— make up their Marriage Doweâ— The Phoenicians do the like iâ— the City of Syca but thâ—â— Prostitution is in the Temple of Venus the Surplusage thâ— ariseth above the Dower returns towards the Repairing oâ— the Church The Carthagiâ—nians observe the like Custom The Lydian Virgins befoâ—â— they were suffer'd to lie wiâ—â— their Husbands made themâ—selves for a certain time comâ—mon to any Man till 〈◊〉 with Saciety they became genâ—tle and quiet to their Beds 〈◊〉 from that time forward vowâ— Chastity but if any one 〈◊〉 found ever after to transgâ—â—â— the bounds of Temperance she was punished with all Riâ—gour and Cruelty Aeâ—â—â—â—ib 4. de Var. Hist. Lycurâ—â— having prescribed a certain Agâ— before which time it was 〈◊〉 lawful for young Men 〈◊〉 Maids to have Carnal company being demanded the reason â—â—â—swer'd Because the issue 〈◊〉 proceeds from those of Raâ— Years and grown Strength 〈◊〉 likewise able and perfect 〈◊〉 the hasty and untimely Geâ—â— ration is still subject to Weâ— ness and Infirmity Plutâ—â— in Lacon Ceremonies used in Mâ—â—â—riage by several Nations In the Roman Marriages whâ— commenc'd with Contracts mutually Sealed and Signâ— with the Signets of divers Wâ—â—â—nesses there present there weâ— sundry Customs observed by them The Man in token of good Will gave to the Woman a Ring which she was to wear upon the next Finger to the little one of the Left-hand because unto that Finger alone a certain Artery proceedeth from the Heart The Sabine Women they continu'd a Custom that the Man should come and take away his Wife by a seeming Violence from the Lap or Bosom of her Mother or her next Kin. She being thus taken away her Husband did part and divide the Hair of her Head with the top of a Spear wherewith some Fencer had been formerly kill'd which Ceremony did betoken that nothing should disjoin them but such a Spear and such like Violence Towards Night the Woman was brought home to her Husband's House with five Torches signifying thereby the need which married Persons have of five Goddesses and Gods Jupiter Juno Venus Suadela and Diana who is called Lucina When the Woman was thus brought to the Door then did she annoint the Polls of the Door with Oyl from which Ceremony the Wife was call'd Vxor quasi Vnxor
most refined part of her Understanding to manage her self in as she ought for she must Study how to live with them with more Care than she is to apply to any other part of her Life especially at first that she may not stumble at her setting out for the Family into which a Young Lady is to be ingrassed will be apt to expect she should conform to their Mode and Method as is exacted from a Stranger in a Forreign Countrey and not bring in a new Model by her own Authority for that will not be admitted without great Contesting for they will stand up against such an Invasion and not give over till they have frustrated the design of it and made void its purposes Therefore if she would live in Peace and good Esteem she must be Cautious to avoid the least appearances of any thing of this Kind but rather by avoiding to give the least offence strive to strengthen her Interest by gaining them to her side and that she may afterward with less difficulty give her Directions she must at first be sure to receive them from her Husbands Friends that they may be the better satisfied in them and by so doing she will soon see a kind of an Emulation amongst them who shall best direct and most commend her so that taking Root by degrees the power in a little time will wholly devolve on her so that she then being settled in her Husbands Affections may Act Independent of his Relations for she must consider if when but a New Comer she begins too brisk at first they will how prudently soever she manages her self be finding faults and magnifie little Failings and sometimes if they have Power and Interest with him incense the Husband to a dislike of her Carriage and so plant the first Seeds of Domestick Jarrs and Discontents and if this happens not yet all prudent Husbands for their own sakes will have their relations respected and considered whereby a higher value is set on the Family for he takes it upon him as his own Concernment not to have his Relations neglected because it makes way for a neglect to break in upon himself And here if a Wife bring any Servants into the Family with her she is in a great degree answerable for their Failings in their respects if she does not reprove and reform them and therefore it may be more advisable for her to gain the Servants she finds in the Family than to tye her self too fast to those she carries with her for that will rather make parties and those Parties raise disturbances which will be of Ill consequence and when any appearances of such things put forth she must labour to prevent their growth if she would secure her own ease for it may be said that the greatest streams are made up of the smallest drops at the head of the springs from whence they are derived So the greatest Circumstances of Life will in some degree directed by these seeming Trifles which having the advantage of being the first Acts of it have a greater Effect than in their own Natures singly they could pretend to But to conclude this Article our Advice is that a Wife as much as Nature will give her leave ought to forget the great Indulgence she has found at home from the gentle Discipline of tender Parents because what she finds abroad at first will be of another Nature tho' upon her being transplanted into another Family the Usage may prove very kind and afford no justifiable reason to complain her Mind must be however composed to entertain and welcome it and not start and fall into disorder at the appearances of different Scenes for being a while used to the alterations it will become more Natural and agreeable and grow more suited to her Temper which being made up with a Husbands Kindness will continue to encrease upon her till she is under sail in the prosperous Ocean of Happiness and Matrimonial Comforts Hypathia Hypathia of Alexandria the Daughter of Theon had made so large a progress in Learning that she exceeded all the Philosophers of that Age and not only succeeded in the School of Plato but also explained the Aphorisms and Precepts of all Philosophers so that an Extraordinary Concourse was made to her by those that were desirous to improve themselves in that Science by which she was famed in the Courts of Princes and there behaved her self with singular Modesty as not doubting to present her self in publick amongst them in the Assemblies of their Learned 〈◊〉 whereby her Temperance and promptness of mind she was received by all 〈◊〉 and by most highly admired but her singular Endowments could not protect her from Envy when a Faction of Envious Persons bandyed against her only for seeing themselves outdone by a Woman insomuch that going home in her Coach they laid an Ambush for her Petreus of the Church of Casaria being their Ring leader and pulling her rudely out of it they carried her to that Church where having stripped her naked they then fell foully upon her tender Flesh and by scratching her with shells occasioned so great an Effusion of Blood that she dye their Malice ceased not here but they proceeded to tear her dead Body in pâ—eces and to hide their guilt bâ—ryed the dismembered parts at Cynaros Thus Learning meets from Envy bad returns And kindles flames with which the Envious burns Till basely he does work his Hellish ends By Leaguing with the black Infernal Fiends Go Learned Maid thy Fame shall ever live Their unjust spight to it a death can't give All times shall rescue it from Envy's hand It shall 〈◊〉 bright and fix on 〈◊〉 brand That shall remain till Earth and Sea disband Husband a good one his Character Having occasion to describe a Good Wife we should be very odd if we should not mark her out a good Husband and such a one Ladies we with every one of you when you will condescend to dabling His Love to his Wife lesseneth not his Rule and his ruling her lesseneth not his Love He is constant to his Wife and confident of her he allows her sufficient Maintenance but measures it by his own Estate nor will he give less nor will she reasonably desire more which allowance if shorter than her deserts and his desires he lengthens it by his Exraordinary Kindness and Courteous Behaviour as well in Sickness as Health He that she may not intrench upon his Prerogative maintains her Propriety in Feminine Affairs and takes her Advice in all things that are reasonable for the Soul of Man is so lofty that it overlooks many low Matters that lye level to a Womans Eye and therefore he considers her Counsel therein may better hit the Nark He allows her as the weaker Vessel and therefore bears with her Infirmities without repining or regret declining all reproaches or hard usage desiring therein to do not what may be lawful but 〈◊〉 remembering that he Enfranchis'd her by Marriage
Mothers steps in her lewd Inclinations though her Punishment had been visible however she was Married to Aemylius Lepidus and had by him two Children but being banished to Apulia she there dyed in much Misery Iuno Sister and Wife to Jupiter and Daughter to Saturn and Rhea held to be the Goddess of Kingdoms and Riches she is Fabled to have had divers Children yet was always very jealous of her Husband and persecuting the Nimphs he was enamoured of though she is generally taken only for the Air. Iustina first Married to Maxentius and then to Valentinian the Elder she was a great Friend to the Arians and an Enemy to the Orthodox Christians she persecuted St. Anbrose because he refused to let that Sect have a Church and free Exercise in the City of Milan but when Maximus came to the Empire she was obliged to that Good Father for her Safety she was Mother to Valentinian the Younger and dyed at Thessalonica Iustitia or the Goddess of Justice worshipped in the figure of a Virgin with severe looks holding Scales in one Hand and a Sword in the other sometimes she was painted Blindfold and sometimes without a Head and had her Temples in divers places Iubentus the Goddess of Youth her Statue was placed by Servius Tullius in the Capitol at Rome and prayed to for the Continuance of Youth Strength and Beauty c. Ianthe the Daughter of Telessa who on her Wedding day was transformed to a Man Illegitimates Marriage increases Arts and Industry but a base Issue forces Nature and coming into the World like Criminals there is rarely that Care taken in their Education is for the Children of a lawful Bed which Ushers into my Memory a passage not many years since of a Person of Quality who had no lawful Issue a 〈◊〉 Son he had whom by Will he had constituted his Heir but a Reverend Divine coming to him asked his Lordship how he had settled his Estate he answered upon the Person before-mentioned The Divine reply'd My Lord I can Administer no Comfort to your Lordship if you die with this Sin at this time since that you have been the Instrument or bringing him into the World you must make some Provision for 〈◊〉 in it but so as in may rather be a Mark of Penitence than Contumacy you must not 〈◊〉 your sin with Garland c. And upon this 〈◊〉 the Lord 〈…〉 and letâ— it to his nexâ— or Bâ—â—ood There were moâ—e Souls in England heretofore then there are at this Day nor will the Coâ—â—â—â— Reason given for it answer the decay of our Numbers neither the Wars which add 〈◊〉 our Forreign Loss but the true Reason it 〈…〉 is to be attâ—â—â—bâ—ted to the neglect of the Material Fund 〈◊〉 Creation a regular Construction of Men and Women for unlawful Embraces are not designed for neâ—ther by those that use them are they admitted to Procreation And that which adds to this General Blast of the Fruit of the Body which the mist of darkness disperses throughout the Nation is that the Antidotes which are frequently of that lasting Operation are us'd against Conception and effect upon the Bodies of 〈◊〉 as to prove to all their Lives after by which means tho' the Women should afterwards so reform as to enter into Lawful Marriage yet she cannot be profitable to the Common-wealth but on the Contrary is not only useless as to her own individual Person but renders the Man that Marries her so alâ—o See a Book called Marriage promoted Importunity Time Opportuniâ—◠〈…〉 Cause Love Importunity if not too unseasonable or unreasonable câ—rrâ—es with it a kind of a Force or Violence to â—â—orm Affection for whilst other Aâ—â—uments are in a manner a far off standing at a distance this crouds close and brings us to those degree of Love which are Conference Dalâ—â—nce Kissing c. which wonderfully operate in Love and steaâ— away the Heart and Affections of Men and Women Tacitus makes his observations that the Eyes are not altogether a 〈◊〉 Trâ—al of a 〈◊〉 Affection but there is something required that is make available therefore for a further proof take her by the Hand and gently Squeeze her Timers Let a Sigh now and then escape as it were by 〈◊〉 tread gently upon her 〈◊〉 and growing bolder lay your hand upon her Knee and of she takes all this in good 〈◊〉 and seems to be little averse then continues he call her Mistress take her about the Neck and Kiss her c. Importunity must be ushered in by Opportunity of coming together and having Freedom in the place where the Lady of your Affection dwells which by the Intercession of Friends or Letters must first be brought about which being accomplished you may the better play your Cards and Mannage your Game when a too bold or rough Intrusion many times marrs your Undertaking Many an Apprentice and Serving-man by the help of Opportunity and Importunity have Inveigled away their Masters Daugthers and sometimes the Mistress has been Captivated Many a Dowdy by this means has gained a Gallant Lover Chamber-maids have won their Masters Affection and Ladâ—â— have doted upon their Foot-men In Ariosto we find a Beautiful Queen that had as Beautiful a Husband doating upon her deformed Dwarf and always Melancholy when he neglected her Embraces It is unaccountable what advantages happen to some Men and Women hereby many Matches by this way of dealing are made in haste and the paâ—â—y compelled as it were by necessity to Love in that manner which if they had been free and seen the Variety of Beauties that populous places afford they would altogether slight and reject what they had seen before on whom they are fatally driven for want of other Objects and a better Choice and by long Conversation fall to loving and sometimes to doating for many times it is observable that those who at the first fight have no liking to each other but have been rather harsh and disagreeing for want of other Objects and to Engage or Keep their minds steady have by living together long Conference Kissing Toying and the like Allurements Insensibly fallen in Love with each other and therefore where your reason tells you beforehand it is no fit match these kind of familiarities are to be avoided lest you are taken-Infensibly and Love cuts off the retreat you had before proposed for your security Clitiphon by this means doated upon and was almost mad for Leucippe his Uncles Daughter Ismenius the Orator confesseâ— he was strangely Entangled by Ismene Sostenes Daughter waiting at the Table 〈◊〉 the Greek fashion was with beâ—â— Breasts open and her 〈◊〉 half bare which she perceiving summoned all her little Arts to snare him faster she come and drank to him and withal trod softly upon his Toes and was exceeding diligent to wait upon him and when the Company hindered her from speaking she would give him a sign of her Love by wringing his Hand and Blush when she met him at
chast Virtous Husband she would never have attempted it A Man ought to be a Pattern and Guide to his Wife in Virtue so that if she be otherwise she may be left inexcusable and rendred more blame-worthy But methinks we hear some replying there is a vast difference in this Case between Men and Women If I says one am guilty of this Tickling Sin my Bastards Heir my Estate I can put them off with little but if my Wife be faulty I must be a drudge for other mens Children which is insufferable and why pray Sir Fopiing will you put that upon your Neighbour that you are unwilling to bear your self this is a great way out of the road of doing as you would be done by there is something of Justice in it that a Man that in this manner wrongâ— his Neighbour should be retaliated in the same kind and when he is in the raving 〈◊〉 â—y of his Jealousie deserves a less degree of Pity than others though many times this Jealousie is without a Cause the Woman not taking Example by his extravagancies is Chast and Virtuous and he will not believe her to be so but measures her by himself Jealousie is a great Sign that the party it possesseâ— is dishonest whatever fair pretences may be made and indeed their Jealousie and the restraint they lay upon their Wives makes them many times dishonest for no other end than a sweet revenge on their Jealousie not to let them continue in it without a Cause Aeneas Sylvius says the Italians are much to blame in locking up their Wives for Women generally are of a Disposition to covet most that which is denied most and offend least where they have the greatest Liberty and Freedom to Act and do as they please it is in vain to lock her up if she be dishonestly inclined for she has so many Wiles to accomplish her desire that she will as the old saying is make you if possible a Cuckold thro' the Key-hole And Virtue can only be the secure Guardian of a Womans Honour if that be mistaken you need fear nothing but force and violence can overcome her and that very seldom happens to Women though a little push as some will have it throws them down when there is a kind of an Inclination to fall backward When Mark Anthony left his Chast Wife Octavia to wanton in the adulterous embraces of Cleopatra Queen of Egypt she was far from revenging her injury in giving up her self to another though he had utterly forsaken her Turn a virtuous Woman loose to all the Tarquins and Satyrs their Perswasions Flatteries and Promises shall never shake her virtuous resolves Archidamus Consul of Antioch offered a Young Woman a hundred pieces of Gold and to free her Husband who then lay a Prisoner in a dark Dungeon if she would satisfie his Lust but neither her Husbands Sufferings nor Poverty could induce her to be Unchast Cure of Jealousie one would think should be wrought by considering what has been said yet that there may be nothing wanting on so Urgent and Necessary an Occasion a composed Temper is very rarely subject to Jealousie for there Reason stands Centinel and keeps it out and if Men who are subject to passion would but use Reason would but labour by degrees to Compose themselves and be of a sedate and calm Temperature they would in time be Masters over their Passions and find the Humours that feed them abate and then they need not fear to shake off Jealousie if it should at any time suddainly surprize them Iilt o. to deceive or defeat ones expectation especially in the point of Amours Illia Daughter of Numitor King of the Albanes a Vestal Nun but Mother of Romulus and Remus by Mars Imps Witches little Familiars Incontinency want of Moderation in Affections and Desires Incubus l. the Devil in Man's shape lying with Women as Succubus with Men also the Night-mare or raw Humours from the Stomach troubling the Brain and Animal Spirits that the Body cannot move Indecorum unseemliness unhandsome Carriage Ino Daughter of Cadmus Nurse to Bacchus and Wife to Athamas K. of Thebes who in his madness supposing her to to be a Lioness drove her headlong into the Sea Io Daughter of Inacbus turned into a Cow by Jupiter that she might not be known of Juno who drove her into Egypt where she recovered her former shape and was made a Goddess Iocasta Daughter of Creen King of Thebes after the Death of her Husband Laius she unwittingly married her own Son Oedipus Iointure a Settlement upon the Wife in respect of Marriage Iopas a Musical King of Africa one of Dido's Suitors Iphianassa Iphinoe and Lyssppe Daughters of Pretus King of Argos preferring their Beauty to Juno's were by her struck with madness imagining themselves to be Cows Iphigenia Agamemnon's Daughter which should have been sacrificed to Diana because her Father had slain a Hart of hers but the Goddess pittyed her and sent an Hart to be offered in her stead Iphimedia ravished by Neptune brought forth Ephialtes and Otus who grew every month nine Fingers in length 'till helping the Gyants against the gods they were slain by Apollo Irene the Mother of Constantine the seventh reign'd with him Nine Years he expelled her Reigned alone seven Years again she took him by craft put out his Eyes cast him into Prison where he dyed and reigned alone four Years Iris Iuno's Messenger the Rain-bow also an hexagonal precious stone Irus a beggarly Messenger between Penelope and her Suiters whom Ulysses kill'd with his Fist. Ischuotes g. a slender child 〈◊〉 or Faeminine pronunciation Ills an Egyptian Goddess made of Io. Isota de â—ugarolis a Virgin of Verona famous for Philosophy Philology and Poetry Ifsue an Effect Children Profits of Fines or Lands the matter depending in suit Itylus slain by his own Mother Aeton instead of Amaâ—eus the Son of Amphion Itys slain by his Mother Progue and set before his Father Tereus King of Thrace at a Banquet for deflowring her sister Philomel he perceiving the murder with his naked Sword pursued them but in their flight they were changed Progne into a Swallow Philomel into a Nightingale and Itys to a Pheasant Iulep A preparative of Syrups c. to open the inward parts and prepare for a Purgation from Iulap a kind of Rose-water Iulian-na Cilian a Womans Name Iulian Law among the 〈◊〉 made Adultery death Iumbals certain Sweetâ—â—â—â—ts Iuno Twin-Sister and Wife to Jupiter Iussel a minced Dish of several meats Iuturna the Daughter of Daunus made by Jupiter for the Loss of her Maidenhead the immortal Nymph of the River Numicius Ixion Son of Phlegias thrown to Hell for boasting that he had lain with Juno in whose stead Jupiter had placed a Cloud on which he begat the Centaurs Infanta of Spain every Daughter of that King not being Heir whether first second or third c. the Heir is called Princesa and the rest Infanta's of the Sons are called
the other parts which are designed for more Honourable uses If there be any obstruction soreness or any thing that appears unseemly or occasions offence to the smelling in the Nose as being afflicted with some sore or ulcer take Calamus Aromaticus Gelingale Damask roses and Lavender dry them that they may be reduced into a fine Powder sift it well and snuff it into the Nostrils proportionably at sundry times Next take one Scruple of London-Treâ—cle disolve it in White-wine and snuff it several mornings up the Nose you may for want of the former take Cloves Lignum Alloes and Roses each two Drams Spicknard a Dram Musk two Grains pulverise what is capable so to be and put them into a Past and with White-wine make them into little Pills and to use them dissolve one in Rose-water and force it up into your Nostrils but first wash them well with White-wine wherein Rose-Leaves and Lavender have been boiled and it will not only cure the Distemper but render your breath and smelling pleasant Noses that are much charged with Excrements of the Brain to clear them you must if the Rheumetick Distillation be cold annoint the fore-head or Temples with some hoaring Oynment or hot Oyl or if the Rheume be occasioned by heat then cold Oynments c. and use suffumagations of Mirrh Frankincense or the like and by these means the Handle of your Face will be restored to its former beauty and pleasantness unless you have been in any dangerous dark Counterscuffle and for that we give no directions as to cure but refer you to others Niples their Caps and Soreness how to remedy Nothing is so sure as when some intestine heat impairs the Radient Whiteness of the Snow-hills or curdles the Milkey Necture of the Breasts into such a hard and compact thickness that not being able to get forth it lies and generates sharp corroding streams which fret the tender outlets of Cupid's Fountains yet here Ladies you may furnish your selves with recuring Remedies Now take the green leaves of Plantain and Mallows of each four handfuls Earthworms new prepared six Ounces of Roses three Ounces of Melliot and Oyl of Cammomoile one Ounce Early-meal three Ounces boyl these together and with a sufficient quantity of this decoction adding Bedellium two Drams dissolved in Vinegar make a Plaister and apply it to the Breasts and if after this the Paps remain hard apply some repercussive Medicines that the Breast may not draw more blood than they can digest bath or anoint the Breasts and under the Armpits with what we prescribe viz. An Ounce of Bolearmonack and with a sufficient quantity of Oyls of Roses and Myrtle make an Unguent thinning it a little with sharp Vinegar then take dry'd Mint two handfuls one handful of Wormwood boil them to mash then straining add the Meal of Lupins and Beans each half an Ounce make them into a Pulsis with the Oyl of Lillys and apply it to the place grieved If the Blood be curdled in the Breast thus you may dissolve it take of Smallage an handful Oxymel two Ounces Meal of Red Vetches and Lupins of each two Ounces make them into a Cataplasme and when the Paps are subject to clecks and and chaps occasioned by hear use things mollifying and attenuating before the Milk comes to the Breastâ— wherefore it will be good for the Married Ladies before they Lie in to use some mollifying Pulrises or to annoint the Paps with Bees-wax and Oyl worked together with fresh Lard Nails to Remedy the Vices incident to them Nails of the Hands c. are peerly Helmets wherewith prudent Nature hath armed the active Fingers to which if they be nearly burnished they give a commanding Comliness and may at a pressing Exigency be fit materials to head Cupids penitrating Shafts Nails that are Spotted remove the Spots with these Medicaments Incorporate Mâ—rh with a sufficient quantity of Turpentine and lay it on the Spots and they will be removed or bruâ—se Flax-seed and mixing it with Honey and Wax lay it on the Spots Nails bruised and becoming black be reason of the Congealed Blood underneath must have applied to them a Serecloth made of Sheeps Grease Capons Grease Oyl of Cammomile or to dissolve the Blood use Goats Dung mixed with Sulphor or Incorporate Cummin-seed with Diaculum Iâ—â—atum and Oyl of Cammomile in form of an Vnguent Nails being so much bruised that they come off to make them grow speedily again soment them with White-wine wherein Dates have been boiled Nails cleft and roted â—â—icking still on to remove them that new ones may succeed take an ounce of Flax-seed three Drams of Cardamens and as much Hony incorporate them well together and lay them Paister-ways Nails that have the skin growing unseemly over them to make it retire take a drop or two of Milk of Spourge Lawrel a little Salt Barly-meal and Costus Poudered mix them with as much Hony as will make them up into a Plaister and apply it to the Fleshy part observe also to pair your Nails smooth and decently but not with so much overstrictness that you cutting too near your Fingers cause them to be sore and so instead of seemly render them unseemly if they grow muddy or cloudy on the Supâ—rfices you may gently scrape them with a piece of fine Glass and they will flourish and be the more lively Neck How to Beautify c. Nothing more commends the Neck for comly than to be White and Smooth for it is a part that may in Modestnes strictest Rules be exposed to sight and ought to represent a Pillar of Polished Ivory which supports the Globe of Beauty and Wisdom with a suitable Luster and becoming Grace yet sometimes its Beauty is impaired by Kernels King 's Evil hard Tumours and swellings The first of these usually breed in those places where the Emunctuaries of the nobler parts are If â—ernels be in the neck after the body has been moderately purged and the Cephalick Vein opened in the Arm apply mollifying and discussive Fomentations with Spunges dipt in strong Vinegar then apply a plaister of Oxcycroceum adding a little Gum Ammoniac Bedellium Opoponax Sagapenum and pouder of Euphorbium but if it be a swelling or Tumour of the Neck which arises between the Skin and the Aspera Arteria In the first place Purge the Body with Cephalaick pills using a drying and temperate Diet take after this Sal Gem burnt Allum Amber Cutle bone Nut-galls Cinamon Ginger long and black Pepper Pelitory of Spain each half an Ounce made all into a fine powder and then add to them of Rose-Water four Ounces begin to take this in the Wain of the Moon and take every morning a Spoonful and if you be Temperate in eating and drinking the swelling will decrease and leave your neck as smooth and white as before and to hasten it the sooner foment the place with the Decoction of Bryoniae wild Cucumers Melliot Beet Sage and Cammomile or these Herbs
to what is faid against it in this book by another hand Possibly there are but few Ladies that have not heard the Noise and Clutter that has been made by a certain sort of people against refreshing and reviving the fading Roses in the Cheeks of the fair Sâ—x as if it was an unpâ—rdonable Crime and a mortal sin to a assist Nature or help her Imperfections by Art Physicians and even Midwives if this were granted must give over their Professions We think no reasonable people but will allow that every thing innocently and needfully apply'd to its proper End is to be regarded There are helps allowed to remove or remedy any pain Sickness Mann misfortune or inconveniency which happens to us in our Health Strength Motion Estates or Spiritual Afflictions and why not iâ— our Looks Beauties or Complexions wherein Women think themselves as much concern'd as in their Riches or Health And the want of Beauty many times breeds discontent of mind Some had as lieve not be at all as be much deformed to be made a 〈◊〉 and Jest of by the unthinking Vâ—â—gar or the more forbid precending Criticks in Beauty Certainly honest Endeavours in Fair Ways study'd to relieve or supply our Wants in any Kind are not râ—â—e contestings with God's Providence nor are to be termed Crossings or Opposings of his Will but rather they are Servings and Obeyings of it in those Dictates of Reason Prodence and Discretion which God hath given to Mankind as he hath the various motions and instincts of other creatures in order to preserve our selves from any Evils either falling or resting upon us which Voice of Go whithin us sounding with both Reason and Religion is to be listned 〈◊〉 and follow'd as no less than those silent Intimations or blinder Characters we read in Providential Events which may admit or various Interpretations or Readings 〈◊〉 never such as either cross or put a stop to these Divine Directions or Permissions which are given us both in prudence and in piety for our Ease and Help Otherways we may nor by a sacrilegious soberness seek to cure those whom God hath seen good to 〈◊〉 with the highest temporal miferies not seek to do them good meerly for fear lest we should be found contesting against our Maker contrary to his providential Will By which Paradox of supersticious submission a sick man must 〈◊〉 and languish under his Disâ—â—â— sending a debiance to all Physicians c. as so many daâ—ing Gianrs who seek to fight against Heaven with the Rebellious Weapons of their Drugs and Deses So lame men may not use Crutches to supply the Weakness of their Legs Or the feeble to shore up the tottering frame of their 〈◊〉 c. But by this soft and selfless Fallacy of resting so satisfi'd with the Events and Signatures of Providence as to use no lawful means or industry that may seem to â—â—â—verse the sentence of the present Decree we may not quench those fires which casually seize on our houses nor extinguish those flames which Incendiaries Kindle of Faction or Sedition in Church or State we may not Row against the Stream or ascend upwards by any Stairs or degrees when our Native Tendency is downward we must not repair our decay'd houses nor mend our torn Garments or honestly seek to recruit our decay'd Estates After this method of holy â—usbandry we must 〈◊〉 our Fields and 〈…〉 oppressed under 〈◊〉 and â—rambles which are the Products of Providence as well as the best Herbs and Flowers nay we may not by the invention of artificial Day supply the Sun's absence with Candle or Lamp Light nor dispell the horror of the Darkness which Providence makes to cover the Earth we may not when cast in Prison seek to obtain our liberty which cannot be without a Providence since a Sparow falls not to the ground without Mat. 10.29 Pardon us if we shink so many Absurdities and ridiculous Consequences do â—ollow the Fondness of their Opinions who argue against repairing Defects by applying innocent Redresses and Remedies The Providence of God however it declares at present his Will and Pleasure to us by those Events which are naturally less welcome and pleasing to us yet it doth not confine or determine either itself or us so as not to admit us to use lawful means of honest variations and happy changes which we see are not more often apply'd by us than prosper'd by God with desired success So far is it that by any sad Events we should be consin'd only to silent and passive submission which is necessary and just indeed when our afflictions exceed the help of second Causes that we are rather oblig'd both in Reason and Religion to use those means which may obtain happy Recoveries without Violation of Good Consciences which are not injur'd but there where God is disobey'd Nor is the Divine Goodness less to be seen venâ—ared and praised in those Emendarions which follow to our 〈◊〉 and Comfort the lawful â—â—â—â—sions of Art and Ingenuity then has Power and Justice or pâ—ssâ—â—ly his special 〈◊〉 may sometimes appear in those unpleasing Events which some would sain set up beyond Gods intent as Idols to such an unavoidable fiction as if it were impious to endeavor to remove them because Providence hath once permitted them to take place midst the changes and contingencies incident to this murable and mortal States Religion is no friend to laziness and stupidity or to supine or sottishness of mind under the pretence of compliances with Providence as afraid to remove the crosses of burâ—hens incumbent on us wherein the sluggard might have some plea for his sloath for these befall us many times as indeed all necessities of Life do not more to exercise our patience than to excite our invention and Industry nor doth the Infirm Life of Mortals require less active than passive Graces the one to remedy what we may and the other to bear with patience what we cannot cure who was ever blamed for wearing a Glass Eye which is but an honest mocking of the World whilst it pretends to the place and office of a Natural one which God thought sit to take away as to our own sight and use but he did not withal either take away our wits or our hands or our freedom to make use if we pleased of artificial ones both to hide our own defects and Deformity and from the sight of others the less pleasing prospect of also to remove our blemish what reproach or scandal is fixed on those who supply the defect of loosing their Hair with that which is borrowed we rather pitty than blame those who help a shorter Legg to stand upon even terms with the other by the help of an higher Shooe Ladies are not thought less Godly even by carping Zealots who being short wear high Head-Tireâ— and enlarge the Philacteries of their Coats to conceal their defects in Native beauty enormous additions of Artificial heights Who ever was so impertinent a
Bigor as to find fault that the Hills and dales of crooked and haeven bodies are made to meet without a Miracle by some Iron frame or bolstering who fears to set streight or hide unhandsome warpings of crooked Legs what is there as to any defect in Nature whereof ingenious Art as a diligent handmaid waiting on its Mistress do's not study some supply or other so far as to Graft a silver Plate into Fractured Sculls to furnish cropt Faces with Artificial Noses to fill up broken ranks and routed Files of Teeth with Ivory Adjurants or Lieutenants Pray tell us then if against all or any of these and the like reparative Inventions by which Art and Ingenuity study to help and repair the defects of deformity which God in Nature or Providence pleased to Inflict on Human bodies any Pen or what is worse malitious Tongue is sharpened unless in Spleen to the pasty more than the defect supplied by Art no Pulpit batteries no Writ of Rebellion against Nature or Charge of Forgery and False Coinage is brought against any in the High Court of Conscience No poor Creatures who modestly Embraceth modestly useth and with chearfulness serveth God by means of some such help which either taketh away its Reproach or easeth its pain is seated with the dreadful scruples or so tertify'd with the Threatnings of Sin Hell and Damnation as to cast away that innocent succour which God in Nature and Art hath given him Rather we are so civilly pious in many cases to approve their Ingenuity only if the Face which is the Metropolis of humane Majesty and as it were the seat of beauty and comâ—â—â—ness if it has sustained any Injuries as it is exposed most to them of Time or Accident if it stands in need of any thing that our Charity and Ingenuity in Art can afford it though the thing be never so cheap easie and harmless either to â—nliven the Pallid Deadness of it and to redeem it from Mâ—tâ—rain or to pair and match the unequal Cheeks to each other or to cover any Pimples and Heats or to remove any Obstructions or miâ—tigate and Quench Excessive Flushings thereby to set oft the Village to such a Decency and Equality as may innocently please our selves and others without any thought of displeasing God who looks not to the outward appearance but to the heart What Censures and Whispers nay what Outcrys and Clamours what Lightnings and Thunders what Anathema's Excommunications and Condemnations fill the Thoughts and Pens the Tongues and Pulpits of many angry yet it may be well meaning Christians both Preachers and others who are commonly quick sighted and offended with the least Ghost they phancy of adding to a Ladys Complexion than with many Camels of their own Customary Opinions and Practices Good men tho in other things are guilty not only of Fineness and Neatness but even of some Falsity and Pretension They are so good natur'd as to allow their Crooked Wives and Daughters whatever Ingenious Concealments and Reparations of Art and their Purses can afford them Yet as to the Point of Face mending they utterly condemn them There are a fort of home 〈◊〉 persons who never went far beyond their own Dwellings who can with less Equal Eyes behold any Woman though of never so great quality if they see or suspect her to be adorn'd any whit beyond the vulgar mode or deck'd with Feathers more Gay and Gawdy than those birds use which are of their own Country breed In which cases of Feminine dressing and adorning no casuits is sufficient to enumerate or resolve the many intricate Niceties and Endless Scruples of Conscience which some mens and womens more Plebean Zelotry makes as about Ladies Cheeks and Faces if they appear any thing more Rosy and Lively than they were want So about the length and fashion of their Cloaths and Hair one while they were so perplexed about the curling of a Ladies Locks that they can as hardly disentangle themselves as a Bee when too far engag'd in 〈◊〉 another while they are most scrupulous Mathematicians to measure her Arms Wrists Neck and Train how far they may sately venture to let their Garments draw after them to lick up the dust or their naked Skins be seen Here however some of them can bare the sight of the Fairest Faces without so much as winking yet they pretend that no strength of humane Virtue can Endure the least assaults or peâ—ping naked necks below the Ears Not that any modest mind pleads for prostituting of naked Necks or Breasts where modesty or the civiller Customs of the Country 〈◊〉 it But some peoples Rigous and Fierceness is such that if they spy any thing in the Dress Cloaths or Garb of Women beyond what they approve or have been us'd to presently the Taylors the Tirewomen the Dressers the Sempstress the Chambermaids and all the wretched Crew of Obsequious attendants are condemn'd as Antichristian and only fit to attend on the Whore of Babylon Nor do the Ladies though otherwise Young and Innocent and as virtuous as beautiful escape these Rigid Censurers though what they wear is required by Decency Civility and Custom They would make weak people believe that every touch of Colouring added to the Cheeks is asemblance of Hell fire and their curled hair dangling never so little an Emblem of the Never dying Worm Medusa's head is not pictur'd more terrible with all her Soaky Trestes than they would represent every Ladys though never so modest and virtuous whose Hair Complexion or Tiring is not natively her own But these things ought not to discourage modest Ladys from using such Arts and Adornments as may keep up repair or add lusture to their beauty Those to whom Nature has been liberally prodigal stand not so much in need of them but where she has been sparing and scanty there is all the Reason in the world but they should advantage themselves of such helps as are necessary The Earth is most pleasant and delightful when painted with flowers of various Colours many of them having in themselves a Tincture or Paint which they communicate to us as if they wooed us to use it The Eastern Skies never look so gay as when the Sun paints them with morning blushes and Iris decks the Clouds with her Bow of Various Colours when she sprinkles the Ground with fertile showers The Fruit on the laden Boughs blush with Crimson and Vermillion fair pictures that are only paintings are esteem'd and admir'd And since there can be no harm but good in beautifying the Face we see no reason but it may and ought to be used to Good Ends and Purposes Though Nature is the Elder Art is the Younger Sister and may very well assist her where she is wanting or deficient Patches defended in opposition to what is said against it in this book by another hand Painting now not much use being almost justled out by Washes is not the only thing that is censured and objected against
burtheâ— upon our Nature it cases of the greatest weight of our passions and mistakes And redeemeth us from the slavery we are prone to run into our selves instead of subduing us with Rigor for whilst we are under the usurpation of our Appetites Let Loose and unrestrained we are most severe masters to our selves Religion in it self is always a cheerful thing and is so far from being an utter Enemy to good humour that it is inseparably united to it there is nothing that belongs to them that is uneasy or unpleasant a wise â—picure would be religious for the sake of the pleasure he would find in it by restraining himself by too much surfeiting on worldly delights and the quiet peace and Content it would feast his mind withal Religion is exalted reason fiâ—â—ed and refined from the drossier part of it having its aboad in the upper region of the mind where no clouds or mist hinders its â—ereniâ—tes or Interpose to darken or ofend it It is the foundation and Crown of all virtues As to saith relating to you in particular keep to that which is warranted by God and avoid being given to change you having Ladies a stronger ground to be steadfast in your Religion than the other sex by reason that the voluminous Enquiries into the truth by reading multitudes of books are not so much expected from you Eeware above all things that a blind Zeal Leads you not into Error Let the holy Scriptures be the standard of your religion and on the other hand beware of applying Gods Judgments upon particular occasions or pointing out those on whom they â—all as the subjects of his wrath or the marks he Levells else his vengeance at â—ecause a mortal being is too shallow of understanding to make true Judgment not competent to make a distribution of Gods Justice or his mercies since himself hath thrown a veâ—â— over them to hide them 〈◊〉 our short sight which would notwithstading its imperfection be too busily prying into them though beyond their Province and to go about to determine whether God Loves or hates those he afflicts is too nice a point for humane reason to discourse In the next place Labour to keep vain doubts and scruples at a distance that they may not Interrupt and hinder your devotion nor give you unseasonable disquiets and to do this get understanding and practice virtue and if you are so happy as to have these for your share most certain it is that God by his Grace will reveal all necessary truths to you Avoid as much as reasonably you may Multiplicity of wordly busyness and in that which is unavoidable Labour for an Evenness and tranquility of mind that you may be smooth and unâ—rouâ—lâ—◠〈…〉 tempeâ—iâ—â—â— sorâ—â—â—◠〈◊〉 shall â—eâ—â—â—â—â—ebd 〈◊〉 gloâ— when you â—re noâ—â—â—â—â—d witâ— wâ—â—â— câ—res 〈◊〉 with Lo◠〈…〉 and iâ—â—â—â—esâ—â— Order your â—rivaâ—e â—â—votioâ—s in â—uch a manner thâ—t â—hey become not Argumeâ—â—◠〈◊〉 câ—uâ—â—s of tedioâ—sâ—â—â—s by their Indiscrâ—et Length but reduce your words into a narrower compass still keeping all the matter what is cut off in the Length supply in Earnestness of spirit so by that means nothing is Lost while the words are changed into matter and Length of time into Fervency of devotion Reason considered in humane affairs Reason is the Guide of humane affairs and distinguâ—â—hâ—â— mankind from the subordinate Rank of Creatures and ought to be consulted in all our Actions to testify that we are removed by many degrees from the Irrational part of the Creation who for thaâ— cause are renâ—â—râ—d subserviant to us If wo considâ—r â—â—ur strâ—nâ—â—h only we are 〈◊〉 and Lâ—able to be overcâ—â—◠〈◊〉 destroyed by Lyons â—ygâ—â—nd other Savages that â—â—xe their Aboads in â—â—â—unâ—â—â— aâ—d wildernâ—sses but God has provided a rational soul for man which is caâ—able by policy to Encounâ—r those diâ—â—â—culties and dangers â—hat his force could not otherways struggle with or avoid It has occasioâ—â—◠〈◊〉 â—â—putes â—â—ong 〈◊〉 â—â—arne◠〈◊〉 what 〈…〉 some 〈…〉 is Enâ—â—â—â—ed in 〈…〉 and 〈…〉 it â—â—ates it self 〈…〉 pâ—â—â—â—hat are inâ—luâ—â—câ—â—â—y it others agaiâ— coâ—câ—â—â— it has iâ—s prâ—ncâ—pal seaâ—â—â—â— brain Invigoâ—aâ—ing â—â—e 〈◊〉 and facuâ—â—ies communicaâ—â—â—â— iâ—s powers â—y the Arteries and Carâ—tâ—â—es the stopage or obstructiâ—â— of which cauâ—es despondeâ—cies of mind and somâ—â—imes madness but these we count as wâ—imseys and meer conjectures for the soâ—l being an Immortal Eâ—â—ence cannot rationally be concluded to be confined to any place particularly but it iâ—â—â—e and at Liberty to operaâ—â— in all attending on the â—ody as its Good Angel till it 〈◊〉 called from it by him that â—ave it and who can only comprehend and Limit iâ— nor can we believe though â—â—xes differ that souls have any parâ—icipation of those difâ—râ—nces but as in the man so in the woman and at the great day when we shaâ—l be cloath'd with Immoâ—tality there will â—e no â—â—quality among the Bleâ—â—ed unleâ—â— in degrees of radience as their â—reater oâ— Lesser Laâ—â—â—r in Châ—â—â—s â—ineyard shall differ them 〈◊〉 Glory as one Star outshines â—â—â—ther yet all shall be â—ull of Joy and nothing wanting to compleat their happyness or give occasion to complain or repine we shall be as Angels and â—lessed spirits fill'd with Love and delighted with the beatiâ—â— vision Some take upon â—hem to conclude there will be no difference of sexes but that is too â—bstruse for us to determine but thus far we are warranted that there will be â—o occasion for such differences there since there is neither Marriage nor given in Maâ—â—â—ge but now we are soaring too high and must like a Lark at her height descend again Reason tells us that women have souls as well as men and that they proceed from the same fountain of Eternal Life and therefore are to be Equally prized as being of an Equal value and though virnous women Express a Generous obedience in submiting to their husbands and giving them rule and government of temporal astair in this â—orld yet in the other it is not to be presumed but that there is an Equal liberty and freedom all being equaly Engrafied as Members into Christ their Head There no Folly or Imprudence will appear but Wisdom will Reign and Triumph Not but in this lower Region we must in a great measure if not altogether allow the Fair Sex to be capable of an Equality would they as industriously apply and improve themselves in masculine Affairs Scepters have often deigned to kiss their beauteous hands and the Gold been burnished to its highest lustre by their sost commanding Grasps appearing as awful and Majestick in a Womans hand as in that of the greaâ—â—st Conqueror Many wholesome Laws owe to them their Original and the Scales of Justice have in no other hands â—een held with an Equaller â—allance Mercy has saâ— triumphant on thâ—â—r Brows and Oppression and Violence Thunder struck with their Frowns They have been Nursing mothers to Religion and made it grow up and flourish under their proâ—â—ction Their prudent
Redemption 't is amazing that the often â—ed should suffer to set the offender free from punishment But now the men may be apt to crow and upbraid the Women with this defect of â—ve indeed they have little reâ— on for it but rather to take shame to themselves for we find though she had a mighty Arch-Angel wise and subtil tho' somewhat faded in falling from his glorious state she resisted the Temptation â—or a time and urged Reasons against complying with it but Adam was 〈◊〉 the first proster of the forbidden Fruit as far as we see overcome by a weak Woman though he had a sad Example other Fall before his Eâ—â—s some will to reverse this alledge that she being part of himself and fallen the whole was corrupted and that he was incapable of standing without her but this we leave to the determination of the Casuists and proceed to say that perhaps when by the sad remorse of her Conscience she found her self lost we cannot conclude it out of Envy but rather out of the Love she bore to him she resolved to have her 〈◊〉 band with her into what state soever she was to pasafter her disobedience so one falling into the Water suddenly catches hold of 〈◊〉 Friend to 〈…〉 no harm and pulls him into the same Misfortune 〈◊〉 is dropping into for when she had eaten her self we cannot find that she invited him to the True but brought him 〈◊〉 of 〈…〉 as it were 〈…〉 him â—or he confessed 〈◊〉 guiled him and he 〈◊〉 which appears to us 〈◊〉 tho' he knew where 〈◊〉 Then stood could distinguish the Fruit on the Boughs he might be deceived in takeing that she gave him to be the Fruit of some other Tree and so fell being ignorant of what he did but this is too weighty for us to determine however he was overcome by her and she perfected that which the Devil wanted courage to attempt That they could see before was certain but now the Eyes of their Consciences were opened to guilt and horrour almost bordering on Dispair for having so foolishly betrayed their happiness and for so trivial a matter offended so good and gracious a God who had done all things for them Then their Nakedness appeared and they with sorrow and Tears wished it undone but it was too late the Almighty Word was passed and could 〈◊〉 recalled Naked 〈◊〉 before the Fall was 〈◊〉 as in Chilâ—â—â—â— he their 〈◊〉 infancy not 〈◊〉 who sees their 〈◊〉 parts but when 〈…〉 to knowledge of Good and Evil then they 〈…〉 ashamed if any such thing be but accidentally 〈◊〉 however we find 〈…〉 the 〈…〉 no 〈…〉 part 〈…〉 with them 〈…〉 Thorny and 〈◊〉 Regions of the World â—aber â—â—habfour is very decent and seemly and ought to be Critically and Nicely observed by reason offences and 〈◊〉 are soonner taken 〈◊〉 than almost any where else though they are not 〈◊〉 or given willingly but by 〈◊〉 or oversight and 〈◊〉 in Dier 〈…〉 in other things we need not tell you Ladys that it is unseemly to 〈◊〉 with your Elbows on 〈…〉 To loll over or to keep your Body in a heaving motion none but Children or those that are weaker of their Senses can be Ignorant of this and that to fix your Eyes upon any thing too eagerly or being over-hasty in Craving it is not at all decent If you are invited abroad there is care to be taken how you place your self let your quality be what it will be not your own chuser for the best place but rather take one lower till that is recommended to you and as it were forced upon you nor be too forward in choosing but make some Excuse if you are 〈◊〉 to do it yet 〈…〉 than be 〈…〉 you carve for you tell or others remember it is 〈◊〉 to put your Fingers 〈…〉 Mouth as some either forgetful of themselves or Ignorant of behaviour 〈…〉 Meat is hot or any such 〈◊〉 offers as may 〈◊〉 if you were in the 〈…〉 by all means it 〈…〉 at the Table 〈…〉 giving offence to 〈…〉 Always in 〈…〉 keep your 〈…〉 and upright 〈…〉 for Leaning over 〈…〉 modes many times your apparel and is unsightlys 〈◊〉 now by reason even some Ladies may be Ignorant what is most acceptable to be presented 〈◊〉 Friends when 〈…〉 cause it has not 〈…〉 much their 〈…〉 Carvers we think it 〈…〉 to give Directions in this matter 'T is generally agreed that of all Wild Fowls the wings are the best next to the 〈◊〉 piece and of Tame Fowls the Legs because they are most in use the one by stying and the other by walking or scratching In Bief Boyled or Roast that which is curiously Interlarded is the best in esteem In a Loin of Veal the Nut or Kidney part in the middle In a Leg or Mutton the little bone on the outside the Joynt is fancy'd by many for a rarity for we remember a story 〈…〉 not 〈…〉 of 〈…〉 before 〈◊〉 as fancying Clowns had 〈…〉 of it by 〈◊〉 they had less that 〈…〉 which he 〈◊〉 〈◊〉 to their Ignorance 〈…〉 the best piece A Shoulder of Mutton is to 〈◊〉 cut semiricular between 〈◊〉 and the slap which â—wprdâ— is thy most approved in a Roasted Pig the uuder jaws Rats and Neck part are most in esteem In Hares 〈◊〉 and Rabbits 〈◊〉 which is called the 〈…〉 is preserved which 〈…〉 side of the Tail 〈…〉 to that the Loins 〈…〉 piece In a Codâ—â— the Head is the rarest Dainty In Salmon and Sturgeon the Jowls and of all lesser Fish the middle part As for Paistry there needs no further direction than to deal it out decently with an equality of inwards and outwards where variety is at the Table be patient till your turn comes to be served or to serve our self Neither be too nice or curious as if you had a dislike or took distaste at any thing nor be louâ— or too often in asking for any thing you want but if you can conveniently and it be out of course whisper those that attend to help you to it 〈◊〉 talking â—t Dinner any more than is necessarily convenient for that hinders your self and others and lets things cool and spoil by lengthening out the time It must never be asked at anothers Table what any thing cosâ— that is a fiâ—ter question to demand of the Cook maid in the Kitchin If there be any thing that disgusts you however receive it civilly in course though you deliver it untouched at the next change of plates If you are left to your liberty wich the rest to carve for your self let not your hand be first advanced but give away to others unless their Complements in a manner Constrain you to it and then carve on that sâ—e of the Dish that is towards you unless it requires turning round but by all means avoid reaching your Arms over to the further side and see that you over charge not your Plate cut as near as you can at once what you
of Life Marriage is the preservation of Chastity the Seminary of the Common Wealth Seâ—d-Plat of the Church Pillar under God of the World Supporter of Laws States Orders Offices Gisâ—s and Services the Glory of Peace and the Sinnews of War the maintenance of Pollicy the life of the Dead the solace of the Living the Ambition of Vâ—gâ—rity the Foundation of Countries Cities Vnversities Sâ—â—â—ssâ—on of Families Crowns and Kingdoms Yea besides the bâ—ing of these it is the well being of these being made and whatsoever is Excellent in them or any other thing the very furniture of Heaven in a kind depending thereon He was going on to make some inferences from what he had said with proper applications but the Mother of the Bride perceiving some of the Ladies who had Laced themselves too staight to look slender and through forgetfulness filled their belly too full grow very uneasie and often change collour whispered him in the Ear to have done when better twenty Laces have been cut than such an Oration left unfinished however we have in other places as we hope pretty well supplyed his abrupt breaking off We now have discharge them of the Table And the next thing to be considered is that the Musick strikes up and they fall to Dancing till they had tired their heels above all the Bridegroom drew most Eyes upon him for the Bride was not permitted to dance on her Wedding-day The Bridegroom could not but have a great deal of pleasure to see how the Graver sort who sat to Judge who carried away the Garland whispered and pointed at him all which he could do no less than Interpret tended to his Commendation so that he still kept on till the Bride fearing least he should over-heat himself sent for him in to the Withdrawing Room whose Commands he obeyed with much readiness there being in private with him She wiped the sweat from his face with her Laced handkerchief and gave him the first Kiss as a more earnest pleadge of her Love for now she might do what she could not pretend to before without blushing and many languishing Glances passed between them with their Eyes they seemed to devour each other and repeated Kisses frequently broke off the soft Assent of Discourse So two kind Turtles in a Mirtle Grove Leave in soft Murmurs their unfeign'd Love Cooing they sit pearch'd on some branch alone Whilst gentle fires by strong desires are blown Till they too fierce are for resistance grown By this time the Dancers are weary and Supper time is come which is lightly passed over without many Ceremonies bacause the Bridegroom and his Fair Bride should be the sooner in Bed and those that have far to go make the best of their way However it is too late for indeed though the House is very spacious and well furnished there are not Beds enough to Accommodate so numerous a Train After Supper the Musick having played a while the Bride steps away and the Bride-Maids taking the wink follow and up they go to the Bride-Chamber kind Betty the Chamber-maid who had not a little finger in the Pye as you have heard waiting at the Stair foot to Light and Usher them up Pretty Discourse they spun out the time till they had got her to Bed And by that time this Ceremony was over up comes the Sack Posset brought between two for fear of spilling in a large Silver Bowle with two handles and after it in comes the Bridegroom entering with an overflowing joy which appeared visible in the brightning of his Eyes who when he was in Bed the Stockin being motioned the Bride must sit up to have it thrown at her Nose that the Batchellours may know by him that first hits it who is to be marryed next and now leave being taken by Kissing the Bride we leave them both to their sweet Repose Wedding-bell A Poem thereon by a Modern Wit Now the hurly burly is done Now the Battle 's lost and won Fy upon 't why sâ—eak you thus Fy upon 't what makes you blush No intruding maid was nigh None was under Bed but I. Fee me well and ne're fear None alive a word shall bear True it is the babling bell Did a little motion tell What of that I can swear 'T was the intemperance of the Air. Or the Fleas'twas who does know That did make you tumble so Or the Bridegroom and the Bride Quarrel for the better side And dispute when none was by Which should in the middle lye Or a reason may be shown That he 's us'd to lye alone And now with powerful Brandy sped Kicks the Lady out of bed But what ever may be guest You can tell the cream o' th' Jest. Mum for that no more I 'll say Least we all the sport betray See what 't is to trust a Friend Give you joy and there 's an end Whoring Causes a Man to spend Flesh for Silver till he becomes so lank and lean that his Legs are scarce able to support their late portly young Master going still as if he were sitting occasioned through the imbecillity of his hammer strings and so dry that a marrowâ— bon'd Man if he should boil his bones could scarce get out two drops of moisture his eyes so hollow that they run back to salute his memory least he should forget them and his cheeks denting in as if he were still sucking at a bottle And now my brave Slave being a neighbour to death beginneth to find that all this while he hath mistaken and worshipped a false Deity for a true And that therefore though ceasing through weakness to burn here in Lust he shall ever bâ—rn in never consuming fire Where iâ— his Mistress now Whose praises should be written with Pens of Angels wings who should be Nectar and Ambrosia He now must leave her behinâ— him common to Men that shall one day be common to Devils It breedeth astonishment in me to hear a Man stile a Woman Divine Creature of a Heavenly Feature Goddess of my Thoughts Nature utmost endeavour c. whose body he knoweth to be composed of putrefaction and shall one day come to that degree of rottenness that as she now in the noâ—â—â—â—ls of God it shall stink in the nostrils both of Menâ— and â—earts Reason and Religion teach a Man as her remembrancer thus to Court his Mistress Fair Queen of dust and dirt wilâ—â—t please your 〈◊〉 decaying Majesty after some few years or months or days to have those star shining Eyes of yours eaten out with 〈◊〉 and 〈…〉 becoâ—â— cages for câ—â—kers When your delicate smooth body shall be infolded in Earths rugged Arms and your soft swelling moist ruby Lips be kissed by her mouldy Mouth when your pure red and white shall be turned into pure brown and black and that face which hath dâ—â—â—â—â— so many into Consumptions shall it self be consâ—â—â—ed to nothing Yet for all this our young Gentlemen will not forbear their Amorous Prosane Love Discourses but yields
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