to enquire that seeing the Phancy is meerly a cognocivity of Faculties and the Women usually fix their thoughts on several and various Objects during the time of Conception and Gravidation how it comes to pass that we find not the Infant subject to more numerous Mutations according to the variety of the Impressions made by sundry Species in the Immagination to which the answer The reply to this will be easie if we well consider that if the matter were more seriously pondered we should not find the Immagination so seldome Active as is generally supposed for it is very probable that the resemblance of every Child whether with the Father Mother or any other person hath some near dependance upon some operation or other of the Mothers Phancy according as her Mind was with more or less intenseness fixed upon such or such an Object Yet again it is not every Act of the Phancy that is able to affect the formative power reciding in the Womb but only that which is strong and attended with the powerful Commotions of the Spirits and Humours in the Body so that there being not many Acts of the Phancy concomitated with the Enegrie of such commotions 'T is no wonder that Infants signally affected with the Mothers Phantasie are so few Womens Phancies in child-bearing further considered Women Indulging these kind of Phantasies only induce such Agitations of the Humours and Spirits as are requisite to affect the Foetus which are followed by violent Passions of a surprizing Fear or an earnest and longing desire for these are the most turbulent and impetuous Passions that the Mind is subject to which exciteing the tenuous Humours and Spirits in all parts of the Body cause both in the Infant and Mother remarkable Alterations of which we have sundry Instances Baptista Porta in his Natural Magick gives us an Account of a Woman who Amarously affecting a Marble Statue by frequent looking on it and frequently keeping it in her Mind brought forth a Son Plump Pale and of a glittering hue in every thing representing the Features of the Statue Fiâ—chus tells us and avers it for a Truth that a Woman brought forth a Daughter that had a well proportioned Body but for a Head only two Scallop-â—hells joyned to the Shoulders which the open'd at pleasure to receive her Sustenance 〈◊〉 lived in that condition Eleven I â—s and that which he says produced this Monster was the Mothers longing for Scallops during her being with Child not being able to procure any to satisfy her impatient Desires Women subject to these unaccountable longings as some call them though we have given you some reason for it afford as many strange Examples Delzio in his magical Disquisitions informs us of a Noble Lady was Nurse to a very Beautiful Prince then Dolphin of France whom she loved so above measure that she caused his Effigies to be drawn and carried it about with her scarce enduring it to be out of her sight whereupon it happened that she became Mother to a Child so like the Young Prince that the generality of the People could not distinguish them but by the difference of their Cloaths And as for the Passions of Fear Lâ—mnius tells us That a man surprizing a great Bellied Woman by suddenly placing before her a Picture of a Boy with a great Head she brought forth thereupon a Child of the same mis-shapen magnitude Many more of the like Nature we might mention but we suppose these Instances are sufficient to demonstrate that the Phancy when attended with an Attractive joy or sudden Fear hath power to alter the Confirmation and Complexion of the yielding Foetus and that there is little else required to have Handsom and Beautiful Children than being cautious in avoiding monstrous Objects and Stories which may distract the Phancy and in their stead the proposing of some Amiable Objects from which the Phantasie affecting it with a passionate tenderness may coppy out an Idea of perfect Beauty to communicate to the plastick Faculty whose chiefeâ—t care is to erect a stately Structure out of the rude Mass that lyes confused within the Womb. And these are the Learned Opinions of several Antient and excellent Physicians as Hypocrates Galâ—â— Laurentius Wierus Codroncâ—us and others whose Credit has been held unquestionable in most Ages Women Virtuous a great Happiness and Blessing to Men. Women that are truly Virtuous there cannot be too much said in their praise therefore whatsoever may have been already nearly touched on this is not improper A Virtuous Woman then is rightly termed the true Solace of a Mans Liâ—e this Sex even from their Infancy are aimiable and to be delighted in they Chear the Hearts of their Parents with their Innocent Smiles and as they grow up in Virtue are more Charming and Sweet in their Complacency Modesty Sobriety and a wining Behaviour add to their Beauties Her Carriage towards all is decent and Comly is her Behaviour In Marriage her Love is beyond Expression and her tenderness such that she values him on whom her Heart is fixed above all the valuable things on Earth unless it be her own Soul The loss of her Life she values not in Comparison of her Honour and Good Name and that her Husband may be kept in good Humour she makes it her business and study to please him using her utmost diligence and Enforcing all her Charms to render her self more pleasing in his Eyes Equally sharing in his Joys and in his Afflictions bears the most Sensible part Her Smiles are not to be bought with Silver nor her Love to be Purchased with Gold but are freely and entirely placed upon him she makes Choice for a Companion of her Happiness in a Marriage State and then they are aâ— fixed as the Center or like the Needle touched with the Load-stone will turn or stand still to no point but their beloved North She Sympatizes with him in all things and is even tender of his Honour nothing she thinks too good for him nor nothing that she reasonable can do too much in health she is very carefull to provide him necessaries that are convenient and commendable and if he falls upon his Bed of Languishing pressed down by some weighâ—y Sickness what greater comfort can he have in such a Condition than to find his Virtuous Wife double diligent and tractable in forwarding his Affairs she is more studious for his Health than her own Interest and puts up her Prayers and Vows to Heaven for his recovery In all her Actions Expressing a careful tenderness and Love and a venerable esteem in all her Words and Expressions Woman has found Nature Prodigal and Lavish in forming her so delicate a Creature that she confessed her Master-Piece and Nâ— plus ultra A Creature so soft and tempting to allay and Moderate with Mildness the rough and Rocky temper of Man that she make him happy therein whether he will or no great cunning did she use in proportioning every part forgetting
amongst the Eastern People and the fairest Females that could be chosen were her Priestesses who by an Indecent custom prostituted their Chastity to such as came to offer at her Shrine which brought her crouds of Adorers Anchire Queen of Sparta upon a discovery that her Son designed to betray her Country to her Enemy Ordered him to be brought to Justice but upon notice of it he fled to the Temple of Minerva which the caused to be so strictly guarded in order to prevent his Escape that he there perished by famine Andromeda Daughter to Cepheus for her Mothers comparing her Beauty to that of the Nerciâ—es was doomed to be devoured by a Sea-Monster but Perseus the Son of Jupiter by Dane seeing her bound naked to a Rock became Enamoured of her killed the Sea-Monster that came to devour her and made her his wife Angerona was by the An-cient Romans worshipped as the Goddess of silence and Consulted in all Abstruse matters her Altar being placed under that of the Goddess of Pleasure Anna Goranena Daughter to Alexix Emperour of Constantinople she wrote the Reign of her Father and other Learned Books and is remembred by divers Authors Anne Mother to the Virgin Mary who was Mother to our Blessed Saviour according to the Flesh. Anne a Prophetess daughter to Phanuel who frequented the Temple in Jerusalem in a devout manner and Sung Praises to God by the Direction of the Holy Spirit when our Saviour was first brought and presented there she dyed in the 84 year of her Age and in the first of our Lords Incarnation Anne Pâ—gmalion the King of Tyres Siner she was also Sister to Queen Dido of Carthage and after her Sisters death who flew her self for the Love of Aeâ—eas she failed to Malea and thence to Italy where Lâ—vinia who had Marryed Aeneas being jealous of her she fled her Fury and in her flight was drowned in the River Numicus and afterwards was held amongst the Romans as a Goddess Her Feast with much Reveling was held in the Ides of March. Anne Daughter and Heires to Duke Francis the Seconâ— of Brittanny she should have been Marryed to Maxmilian of Austria but after the death of her Father Charles the Eight of France neâ—reâ—â— to whose Teâ—râ—tories her Dutchy lay Gained her and annexed that Dukedom to the Kingdom of France Anne the Third daughter of King Charles the Firâ—â— of England was born on the 13. of March 1637 at St. James's Her Piety and Ingenuity was above her Age for being but Four Years old and falling â—ick she fervently called uâ—on God by Prayer and being at last almoâ—t sâ—ent and feeling the Pangs of death upon her after a Sigh or two â—he said I cannot now say my long Prayer meaning the Lord's Prayer but I 'll say my short one viz. Lighten mine Eâ—es O Lord least I sleep the sleep of Death and then quietly gave up the the Ghost Anne Queen of Bohemia and Hungary Daughter to Landislaus was Wife to Ferdinand of Austria upon which after some contests such discontents arose that Sâ—â—â—man the Turkish Emperor being called in War a great part of Hungary and narrowly missed taking Vienna to which he laid a hard Seige which went very bloody on both sides Anteborta held to be a Goddess among the Romans and had Adoration given her for the Success of things and favours past as they did to another Goddess called Postvorta in Expectation of the Success of things to come Antiope a Queen of the Amazons she assisted the Ethiopians in their Invasion of the Athenians but Theseus commanding the Greeks vanquished both Armies There was another of the same name who was married to Lycus a Thebian King who is fabled to be raviâ—â—d by Jupiter and Conceiving of that Rape brought forth Amphion who drew the Stones with the Musick of his Harp after him that rebuilded the demolish'd Walls of the City Antonia The Emperor Cladâ—â—â—'s Daugâ—ter who being accused by Nero the Emperor for intending to raise Sedition in the State and finding no hopes to free her self from the Tyrants Cruelty without marrying him which he earnestly pressed her to do and she deâ—â—â—â—ing the Murder of his two Wives kill'd her self to be freed from his Insults over her rather than she would yield to his Embraces or be at his Mercy Apicata Sejanus's Wife writ upon her being divorced a Memorial to Tiberius Emperor of Rome informing him how Drusius came by his death and the hand that Livia his Wife had in the concurring to it Also the Villanies of Ligdus the Eunuch and Endemes the Physician for which those that the accused were severely punished though the main end of her discovery was to revenge her self upon Livia her fair Rival Araclue a Lydian Virgin Daughter of Idomon who was so expert in all manner of Needle-work and Textury that she boasted her self equal in those Arts to Minerva which caused her to spoil her curious Manufactury which so grieved her that she hang'd her self but the Goddess in compassion brought her again to life yet turn'd her into a Spider a Creature which is usually busy in Spinning out its own Bowels Archâ—damia Cleonigmus a King of Sparta's Daughter hearing that upon the approach of Phyrus to besiege the City the Senate had made a Decree that all the Women should depart it she went boldly with a drawn Sword in her hand to the Senate-house and told them That the Mothers Sisters and Wives of those Warriers that were to fight the Enemy scorn'd to be less Valiant than they and thereupon got the Decree revoked Autem Morâ—s are such who are married having always Children with them one in the Arm and another at the Back and sometimes leading a third in the Hand You are not to ask what Church she was married in or by what Parson so long as a Totterdemallion shall swear he will justifie himself her Husband before any Justice of Peace in England Armenias's strict Virtue and great Love to her Husband Ladies we have in London who are so far from having a light Assent as they scorn to admit a weak Assault which confirms the Judgment of that noble accomplish'd though unfortunate Gentleman In part to blame is she that has been tride He comes too near that comes to be denied Sir T.O. This that noble minded Lady Armenia expressed who being solemnly invited to King Cyrik's Wedding went thither with her Husband At night when those Royal Rites had been solemnized and they returned her Husband asked her how she liked the Bride-groom whether upon perusal of him she thought him to be a fair and beautiful Prince or no Truth says she I know not for all the while I was forth I cast mine Eyes upon none other but upon thy self Those receiving Portels of her Senses were shut against all foreign Intruders She had made a moral League with her Loyal Eyes to fix on no unlawful Beauty left her surprized Eye might ingage her to folly We may imagine that
time of the Emperor Octavian another Dolphin in the same manner took love to a Child upon the Sea coast near to Pusoll and that every time this Child called Simon they say this Fish will run at that name it came presently to the Sea brink and the Child mounted upon the back of it and the Child was carried into the Sea as little away as he would and brought back again safe He saith also that this Child dying by accident of Sickness and the Dolphin coming divers times to the accustomed place not finding the Child there died also In Argis the Child Olenus was affected by a Goose So likewise Lycidas the Philosopher who whould never depart from him nor be driven out of his Company but was his continual associate in publick and private in the Bath in the Night in the Day without any Intermission Plin. lib. 10. cap. 22. Glauce the Harper was beloved of a Ram a Youth of Sparta by a Daw. Nicander apud Caelium witnesseth That one Selandus Butler to the King of Bithynia was belov'd of a Cock whom they called Centaurus A Cock doted likewise on a young Lad whose name was Amphilochus by Nation an Olenian Why may we not then as well give credit that Semiramis was affected by a Horse and Pasiphae by a Bull When Pliny tells us that in Leucadia a young Damosel was so belov'd of a Peacock that the enamoured Bird never left her in life and accompany'd her in death For seeing the Virgin dead she never would receive Food from any hand but so pin'd away and died also In the City of Sestos a young Eagle taken in a Nest was carefully brought up by a Virgin The Bird being come to full growth would every day take her flight abroad and all such Foul as she could catch bring home and lay them in the Lap of her Mistress And this she used daily as it were to recompence her for her fostering and bringing up At length this Virgin dying and her Body being carried to the Funeral Fire the Eagle still attended which was no sooner expos'd unto the flames but the Bird likewise cast her self with a voluntary flight amidst the new kindled Pile and to her Mistresses Hearse gave her self a most grateful Sacrifice Beauty in General its Alluring to Liking and Love They who do adore or contemn Beauty do ascribe too much or too little to the Image of God it is undoubtedly one of the rarest Gifts which Heaven hath afforded unto Earth According to the Opinion of Plato It is a humane Splendor lovely in its own Nature and which hath the force to ravish the Spirit with the Eyes This worthy Quality is worthy of Respect wheresoever there be Eyes or Reason it hath no Enemies but the Blind and Unsensible all the World yielding Homage to those to whom Nature hath given the preheminence over others Those Ladies who imagine that the Number of their Servants do add something to their Beauty and thereby seem to take much satisfaction in their submissions and services do give a great advantage to their Enemies and shew they may be won at an easie rate whilst there needs more for them to become Masters of their desires than Praises and Respects But the fairest of Women may find an excellent Remedy against Vanity it being at sixteen Years of Age they could represent unto themselves the defects and Inconveniences of old Age. Nevertheless it is worth the Observation that Cato had Beauty in so high an Estimation as that he was heard to say publickly It was no less a Crime to offend Beauty than to rob a Temple Sulpitia amongst the Roman Ladies had such beautiful Eyes that the Men of those Days could not behold her without a will to adore her It is recorded that the Neck and Bosom of Theodeta the Athenian was so pleasing that Socrates himself did fall in Love with them they are Draughts and Charms which are not to be sought by Artificiousness nor possessed by Vanity Nature affords them to some Ladies on purpose to please the Eye and to raise the Mind unto the Love of him who is the Fountain of all Human Perfection Galen doth make mention of Phryne who whenever she appeared she Eclipsed the Lustre of all the Ladies of the Assembly and filled them with Revenge and Shame at the last they invented a Sport amongst themselves which every one was to Command by turn when it came to her turn to be Commandress she told them that she would lay but an easie Charge upon them which was that every one of them should wash their Face and their Hands which when they had done for they were bound unto obedience they might easily discover the the true Beauties from the Counterfeit and there was hardly any one that could be known by their former Countenances their Faces were become quite others than they were This pastime if it were put in practice in our times would no doubt be as ungrateful to many of our Ladies I do the rather make mention of this rare Beauty because that it was for her that those famous Judges called the Areopagites did lose the Name and Reputation of Judges not to be Corrupted because not believing her to be innocent yet when they beheld her they could not judge her to be faulty Hipperides the Orator pleaded in vain against her for as soon as she made her appearrance her presence served â— an Apology and she needed not but only to appear to defend herself The Beautiful ever gain their suit and â— Justice doth but open her Eyes to behold them how poorly soever it is sollicited their cause cannot go ill So that you see Beauty is a pleasing Object in the eye improved by the apprehension of Fancy and conveyed to the heart by the Optick part If the Owner that enjoys it know it It begets in her a dis-esteem and contempt of inferiour features None can serve an Eccâ— but Narcissus What a scornful eye she casts upon common persons or a Plebeiâ—â— presence She could find in her heart to be angry with the wind for dealing so roughly with her Veil or hoising up her skirts and scourge those Aeolian scouts for being 〈◊〉 saucy She wonders that Venus should be for a Goddess recorded and she never remembred This that passionate Amorist well discovered in this Canto Beauteous was She but to coy Glorious in her tyres antoâ—es But too way-ward for the Boy Who in action Spher'd 〈◊〉 joyes Love-tales she could deigâ—â— to hear And relate them Week by Week But to kiss when you come near Lips was turned into the Cheek Beauty that is too precise Though it should attractive be Darting beamelins from her eyes 'T were no Adamant to me Nor did that incensed Gentleman shew less passion upon the like regret from a disdainful Lady whose long practise in Painting and delicate Tooth together had so corrupted her breath as Cocytus could not have a worser
be there turn'd into a Tree of that Name Maids Laundry in Great Houses If you would have the Esteem Credit and Reputation of a compleat Laundry Maid you must observe these following Directions First You must take care of all the Linen in the House except Points and Laces and whatever you wash do it quickly and do not let it lie and stink and grow yellow and so create to your self the trouble of Washing it again before it be used Secondly You must take care that all the Bracks and Renâ—s in the Linen be duely mended Thirdly Keep your certain days for Washing of such Rooms as are appointed you to Wash and keep Clean. Fourtly You must be sparing and not lavish and wastful of your Soap Fire and Candle Fifthly Entertain no Chair-Woman unknown to your Master and Mistress Sixthly Be careful that your Tubs and Coppers or whatsoever else you make use of be kept clean and in good repair Seventhly You must be careful that you rise early every Morning but more especially on washing-days Maids House in Great Houses 1. Your Principal Office is to make clean the greatest part of the House and see that you suffer no Room to lie soul. 2. That you look well to all the stuff as Hangings Chairs Stools c. And see that they be often brushed and the Beds frequently turned 3. That you do not mis-place any thing by carrying it out of the Room to another for that is the way to have them lost or you soundly Chid for not keeping them in their proper places 4. That you be careful and diligent to all Strangers and see that they lack nothing in their Chambers which your Mistress or Lady will allow and that your Close-stools and Chamber-pots be duely emptied and kept clean and sweet 5. That you help the Laundry-Maid in the Morning on a washing-day 6. That in the Afternoon you be ready to help the Waiting-woman or House-keeper in their preserving and Distilling Maids Scullery in Great Houses 1. You must be careful to keep sweet and clean the several Rooms which belong to your Charge as the Kitchin Pantry Wash-house c. 2. You must wash and scowre all the Plates and Dishes that are used in the Kitchen likewise the Dressers and Cupboards also all Kettles Pots Pans Chamber-pots with all other Iron Brass Tin and Pewter Materials that belong to the Chambers and Kitchen 3. You must wash your own Linen keeping your self sweet and clean reâ—â—mbring always so soon as you have made an end of your dirty work to wash and dress your self Neatly Titely and Cleanly Now if you be careful and diligent and cleanly in performing this place you will have notice taken of you and you will be Advanced â—o a higher and more profitable Employment Meekness Meekness may be rank'd with Humility and both of them are very comely and adorning to Biâ—th and Beauty commanding Love and Affection from all but then this Meekness must be true and not feigned for although the Adulterations of Art can represent in the same Face Beauty in one Position and Deformity in another yet Nature is more sincere and never intended a clear and serene Forehead should be the Frontispiâ—e to a cloudy and Tempestuous Heart it is to be wished therefore that no outward appearance of this kind might take place unless it be really internally so and therefore those that would be adorned with Meekness in which no defect may be found must look iâ—â—ard and examine what Symetry is there held with a fair out-side and narrowly observe whether any storms of Passion darken and cloud their Interiour Beauty and use at least an equall diligence to rescue that as they would to clear their Faces from any stain or blemish Meekness is not only recommended to all as a Christian Virtue but is in a more peculiar manner enjoyned to Women as one main accomplishment of their Sex and is not only esteemed by Men but very highly by God himself his Holy Word attesting that a Meek and Quiet Spirit is in his sight of great Price and therefore to all that will not enter Dispute with God and Contest his Judgment it must likewise be so however though Meekness in it self be no more than a single entire Virtue yet it is diversified according to the divers Faculties of the Soul oveâ— which it spreads it's influence so that there is a Meekness of the Will a Meekness of Understanding and another kind of the Affections which must all concur to summ up the Meek and Quiet Spirit Meekness then in the first place of the Understanding consists in a pliableness to Conviction being directly opposite to that sullen adherence which possesses divers who Judge of Teneâ—s not by Conformity to Reason and Truth but their Prepossessions and Tenaciously retained Opinions only they or some in whom they Confide have owned them but certain such a Temper is of all others the most obstructive to Wisdom this throws them into hazard and chance and what they first happen on they draw and determine that meerly upon the Priviledges of it's Precedency we find that the Mind that adheres but to one Opinion can be guilty but of one Error but where it is exposed to the Eâ—luxes of all new Tenents it may successively entertain an Ocean of Delusions and to be thus yielding is not true Meekness but a Servility of the Understanding we must confess it shows a great weakness of the Mind It is therefore of the most important concern to fortifie that part which lies so easie to assaults that it may be secure against all Attempts and Insinuations Meekness in the second place is that of the Will which lies in it's just Subordination and Submission to the Supream Authority which in Divine things is the Will of God in natural those of Moâ—al Reason and Right and in humane Constitutions the command of Superiours and so long as by these the Will governs it self in their respective Orders the Meekness required of it is not transgressed but Experience attests that in its Deprivation is an Imperious Faculty ready upon every Advantage to cast off that Subjection it was designed to and independently Act from those Motives which should influence it and this being very much imputed to the Female Sex it is very necessary that by their making the contrary evident they should wipe off such a stain asâ—ullies the Candor of their Virtues and indeed we know nothing more incentive to the Endeavour than the having a right estimate of the Happiness as well as Virtue of a governable Will then they may see with delight how calmly they may glide through the roughest events that can but Master that stubborn Faculty it will enervate and enfeebâ—e a Calamity take away it 's afflicting force and power Triumphing and Commanding over even whâ—t it suffers It was a saying of the Philosophers that a wise Moral Man could not be injured or made miserable by any Calamity and if this Maxim held
a Ladies Carriage and Behaviour but lâ—t not those that are not very skilful in it put themselves too forward at Bills c. least in hopes of gaining Credit they will only have the advantage to be deâ—ided a Lady had better acknowledg her Ignorance in it and excuse her self from undertaking to Dance before competent judges if she understands not exactly the measures and the way of her Dancing at the place where she is for all Maâ—teâ—â—â—â—ach not so exactly but there may be some variation either in the Motions or Musick If she has never so much skill she must not be over conceited of it lest it lead her into the error of ingaging in some Dance she do's not understand or but iâ—perâ—ecâ—â— and small blunders in such cases put all out of Order and cause more ignorance to be imputed to her than really she is guilty of apollogies may be made against the Intreaties and perswations of those tha come to take a Lady our but she must not be too obstinate because it may be interpreted various ways as to ignorance moroseness or Pride and therefore if she be understanding in it she had better run the hazzard of a little disorder if it should chance to fall out than undergo the Censures before mentioned Recreation is found very pleasing on Instruments of Musick well Tuned and Plaid on by a skilful Hand but it must not be used upon every slight occasion to gratify as many as desire it and so not only be made vulgar as if a Lady made it her Profession or too much affected applause in unseasonably Exposing her Dextâ—rity if to the Lute she adds her Melodious Voice the sound will be more Ravishing but his she must avoid as much as may be in chearing of any that pretend Courtship to her left they imprudently lay hold of it as a design to draw them on by a kind of an Air of Courtship to be the greater admirers of her person for the accomplishments it is endowed withal but among Relations or indifferent Friends if the modeâ—ly press it it will be some what under the Character of good breeding not to deny them that satisfaction they sue for but it must not be tedious lest they seem tired with what they so earnestly desire the Harmony once Commenced it will not at all be commendable to stop in the middle to crave attention though some seem not to listen as good manners requires when they have engaged a Lady to pleasure them in this mâ—ter The Songs must be chosen Witty Modest and Ingenious loose lines avoided Reading is a Contemplative Recreation if applyed to the right use and end it carries us in Phancy and Imagination into the remorest parts of the World and gives us a prospect of the rarities and Varieties of distant Nations or more it carries us among the Stars those glorious Luminaries that Spangle the Firmament with Seeds of Light it opens the Arcan of Arts and Siences and by Contemplation leads us up into Heaven and dazles our Souls with the unapproachable brightness of the Divine Majesty it likewise recreates dejected Spirits with harmless merriment and is if not abused the Vnum Necessarium of the the mind we need not tell Virtuous Ladies that they ought to shun wanton Books that treat of Laciviousness and corrupt matters or such as are oppugnant to Faith and Good manners Virtue is an Enemy to such and consequently Virtuous Ladies will nor Injure their fair Eyes and fairer Reputation to look upon or have any concernment with them Stage Plays or the Recreation of the Theaters have been by some condemned as nor fitting for the Entertainment of modest Ladies but to such most certain it is they may prove of great advantage if they wisely use and rightly apply many things they hear and see contained in Ingenious Plays and Precepts for Instruction and sundry great Examples for Caution and such notable passages which being well applyed will confer no small addition to the understanding of the Auditors Edward the Sixth that English Plâ—anix in Piety and Virtue tho the weighty affairs of a Kingdom here upon his Youthful Shoulders yet he borrowed leisure from his Devotions and State Affairs to see Plays and Interludes to refresh his tired spirits with such harmless Recreations and for the better ordering them that nothing might appear indecent he appointed an Officer to Supervise and Dispose to the best advantage what should be Acted and Represented before him which place is now supplyed by the Master of the Ravâ—ls Queen Elizabeth the mirror and wonder of Virgin Majesty gave her Opinion Tâ—a Plays were harmless Spenders of Time but then a Lady must not make it as it were her business to hurry and rattle in her Coach to every Play she hears praised for by that she becomes noted and lays her self open to censure which takes all advantages to think and speak the worst Recreations there are of many other kinds which may be suited as the place and humour of company will admit and aâ—e so various that we pretend not to prescribe all that may offer Gaming among others is allowable if not carried too high nor too much frequented whereby a Lady gets her the name â— Gamester which is but one degree from that of a Raâ—ter for in Gaming above measure some thing or other will happen that will cease the passions of the mind to break out into extravagance unseemlyl if not unpardonable To conclude let all be done with Diâ—cretion and moderation and nothing will be done amiss Religion A Ladies chief Ornanent Religion is the Crown of all other Excellencies nothing is so proper and necessary to be considered and duly observed seeing all our welfare and happiness depends upon our Piety and sincere Devotion Religion requires us not but altogether forbids us at any rimâ— to put on an Angry Zeal against those that may be of a different perswasion though partiality to our selves makes us too frequently mistake it for a duty and we are sometimes so fond of our opinions to think in so doing we are a Fighting the Lords Eaâ—le and a contending for the vindication of his Honour when in reality of the matter we are only setting out our selve our Devotion too often breaketh out into that shape which best agreeth with our peculiar tempers Those that are Cholericâ— grow into a hardened severity against such a Dissent from them and lay hold of all the Texts that suit with their Complexions The Sullen and Melancholy are too apt to place a great part of their Religion in dejected and ilâ—umâ—ured â—spects putting on sower and un â—omble faces and declaiming against the Innocent Entertainments of Life with as much tartness as ought to be bestowed on the greatest Crimes tho indeed it is generally but a Vizard there being nothing very often real in such a kind of severity Religion that is true is so Kind Inviting and Obliging thâ—â— instead of imposing unâ—â— and unnecessary