[Apographē storgēs], or, A description of the passion of love demonstrating its original, causes, effects, signes, and remedies / by Will. Greenwood, [Philalethēs].

A DESCRIPTION OF THE PASSIONS OF LOVE.

Of Love, the Original, the Univer∣sality, and the Definition of it.

THe nature of the whole Universe (according to the primo-geniture) tendeth to that which we are now determined to treat o f; for it was Love that moved God, not only to create the World, but also to create it beautiful in every part; the name whereof in Greek yieldeth a testimony

of Loveliness and Beauty, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mundus, signify∣ing a beautiful and well decked Ornament. Therefore seeing God hath created and framed it by Love, then indubitably Love is dispersed throughout the whole World, and invested into every creature, as well Mine∣ral and Vegetable, as Animal, all obeying the statute of the great Law-giver, instituted in primo Adami. The which causeth a Sympathie or Love in all things.

Now to demonstrate this in Man. He having by nature imprinted in his soul an affected desire or ear∣nest inclination to that which seemeth good, is drawn as it were by necessity to search it out in every thing which he esteemeth fair and good, finds nothing so apt to be the center of his Affections, and to correspond with his nature (her creation solely tending to that) as Woman. For after God had created Man, and placed him in the Garden to dresse it, It is not good (saith he) that Man should be alone, I will make him an help meet for him: & to demonstrate how this help was not only meet, but also necessary for Man; Moses addeth, that amongst all those living creatures, he found no help meet for Adam: For although all the Beasts, and the residue of creatures were given to Man to assist him, so that being in the state of innocency, wherein he was then, he might re∣ceive all service and ready obedience from them; nevertheless he had not yet an help of his kinde, for he could not have the familiarity and society with Beasts, nor receive such help from them, as he could from a Creature of his own nature.

Now seeing Man was created for this end, he could not continue without generation, which could not be unless he were joyned to a Woman; which was before his fall a most pure and innocent love. But now because of his corruption, his affections are irregular, and are made extreme; there is nothing so greatly exciteth

and carryeth away his minde, nor cometh more neer to his destruction, then this foolish passion endangereth his life. To prove which, many presidents might be pro∣duced. Galacea of Mantua declairing oftentimes to a Maid of Pavia, whom he courted and made love to, that he would suffer a thousand deaths for her sake, which she imagining was but spoken coggingly and in jest, commanded him to cast himself into the River; which he presently performed and was drowned. But we shall more fitly alleadge such testimonies of the effects of Love, when we discourse more particularly of every Vice that proceedeth from them.

Yet, as well as Man, this amity (as I have said) is ingraffed into every creature; this love, appetite, or universal inclination, or complacency, given to them at the creation likewise, and inciteth them to desire and search out that which is consentaneous to, and agreeth and sympathizeth with their own nature; so that there is nothing so insensible, which hath not in it self this amity innate, propending and moving to its proper object, as Amber and Straw, Iron and Adamant, and the Palme-trees of both sexes, express not a sympathy only, but a love passion; according to that of the Poet;

Vivunt in Venerem frondes, omnis{que} vicissim Foelix arbor amat, nutant ad mutua Palmae Foedera, Populeo suspirat Populus ictu, Et Platano Platanus, Alno{que} assibilat Alous.

Which is thus paraphraz'd;

Leaves sing their loves, each complemental tree In Courtship bowes, the amorous Palmes we see Confirm their leagues with nods, Poplers inchaine Their armes, the Plane infettereth the Plane.

Now the better to illustrate this by example, Flo∣rentius tels us of a Palme that loved most fervently, and would receive (if properly it may be so said) no con∣solation, until her Love applyed himself to her; you might see the two trees bend, and of their own accord stretch out their boughes to embrace and kiss each other. They (saith he) marry one another, and when the winde brings their odour unto each other, they are marvellously affected; they will be sick and pine away for love, which the husbandman perceiving, strokes his hand on those Palmes which grow together, and so stroaking again the Palme that is enamored, they carry kisses from one to the other, or weaving their leaves in∣to a Love-net, they will prosper and flourish with a greater bravery. No creature is to be found quod non aliquid amat, which doth not love something, no stock nor stone, which hath not some feeling of its effects; yet it is more eminent in Vegetables.

To prosecute our discourse, let us define what this Amorous Love is; Theophrastus demonstrateth it to be a desire of the Soul, that easily and very speedily gets entrance, but retireth back again very slowly. Another saith, It is an invisible fire kindled within the hidden forges of the breasts of Lovers, scorching and consuming their miserable hearts, and burning in the flames of desire, yeelding no other sign or testimo∣ny thereof, then an ardent desire of the thing beloved. Montag. lib. 3. cap. 5. saith, that Love is nothing but an insatiate thirst of enjoying a greedily desired ob∣ject. Socrates saith, It is an appetite of generation by the mediation of beauty. Others will have it to be a motion of the bloud getting strength by little and little, through the hope of pleasure, almost a kind of Fascination or inchantment. Tully thought it to be a wishing well to the party affected. Seneca, a great

strength of the understanding, and a heat that moveth gently up and down the spirits. And others say, that this Erotical passion is a kinde of dotage, proceeding from an irregular desire of enjoying a lovely object, and is attended on by fear and sadness (common symptomes of Love) according to Ovid;

Res est solliciti plena timoris amor.

Thus have we been carryed away by the current of other mens judgements, and now have watched our advantage to swim back again, and shew our private opinion; and that is, That Love is an expansion of the soul towards it object; which is, what ever is at∣tractive; and that naturally Man loves himself best and first, and all other things in subordination to him∣self; and whatsoever hath most similitude of Man in nature, is the proper object of his love; then conse∣quently (in my opinion) no object so proper as the princess of the female sex, viz. Woman, it being or∣dained and constituted for the propagation and preser∣vation of every species.

We will illustrate this with that pretty piece of policy of Paris, which prompted him to the disposal of the Golden ball, he being made umpire between three Deities, Juno, Pallas, and Venus, whereof he was to make one his friend, and two his enemies; it was his wisdom to win favour with the most potent, for his own safety, which is Venus, if we may take an estimate of power from the extent of Dominions, and large∣ness of command and conquest, all which are so clearly Cypria's as they leave no place for opposition. It is true, Juno commands the world by Riches, and Pallas by wisdom, but Venus monarchizeth in the most unlimited manner of soveraignty over millions of

Worlds, if it will passe for sterling, that every Man is a microcosm, or a little World, the epitomy of the macrocosm, or the greater World: She is that power∣full Planet, that makes not only the rational, but irrational; not only the animate, but inanimate creatures, and Vegetables feel her influxious power. Lucr. l. 1. 22.

Tu dea, tu rerum naturam sola gubernas, Nec sine te quicquam dias in luminis oras Exoritur, neque fit laetum, nec amabile quicquam.

Goddess, thou rul'st the nature of all things, Without thee nothing into this light springs, Nothing is lovely, nothing pleasure brings.

Therefore they that submit not to the Scepter of the Paphian Queen, are Rebels against nature, and but the shadows of Men; but such stubborn ones are as rare as a Horse in the streets of Venice, or a begger in Holland. I know not (saith Montag. in his Essayes lih. 3. cap. 5.) who could set Pallas and the Muses at oddes with Venus, and make them cold and slow in af∣fecting of Love; as for me, I see no Deities that better sute together, nor are more indebted one to another. Whoever shall go about to remove amorous imagina∣tions from the Muses, shall deprive them of the best entertainment, and of the noblest subject of their work. And who shall debar Cupid the service and conversation of Poesie; shall weaken him of his best weapons. But for so much as I know of it, the power and might of this God, are found more quick and live∣ly in the shadow of Poesie, then in their own Essence: It representing a kinde of air as lovely as Love it self.

Thus (equally tendering all these opinions to the Readers discretion, to reject or accept which of them he shall conclude most probable) I proceed on to demonstrate the Causes of this passion in the subse∣quent Chapter.

The Causes of Love.

WE will now express what special causes and motives tend most to the increase of this Passion. The Sages have sought the true causes which dispose the wils of Men to love; and have delive∣red many different opinions in this point. Some hold, it is a quality which God imprinted on nature: for it pleased him to create Adam on earth as his own image, and hath drawn Eve to be nnto Man a spirit of peace, and a love of a perpetual lasting; this indubitably is the first; for we must ingenuously confess, that there is no reall love, no true delight, but proceeds from the supreme Divinity, the pure and immaterial Essence of the omnipotent Protector, and sole Ruler of all Celestial and Terrestrial creatures: It is a communicative de∣light, whose chief propriety is perpetually to stream into the hearts and souls of all that are capable there∣of. Others imagine (and 'tis reall) it comes from the influence of the Stars at their Nativities, and these (in my opinion) are the second causes.

Prima Deus causa est▪ causae sunt astra secundae.

God is (of all created) the prime cause: Th' second (in spite of Holmes) are starry laws.

Others say, it proceeds from Parents and Education, and that's very probable. Others from a certain har∣mony and consonance of hearts which meeting in ac∣cord upon the same tone, having a natural correspon∣dencie. The Maxime of Divines, and morall Philoso∣phers saith, That fair and good (otherwise that which seems to be so) make all loves. And lastly, Money.

Now it is our intent and purpose to treat of every one of these causes distinctly (the first excepted, being explained in the first Chapter, and likewise in the beginning of this Section) therefore we will proceed to the second cause, which is the Stars.

The fairest and enticing objects that proceed from Men and Women, that most frequently captivate, al∣lure, and make them dote beyond all measure one upon another, aret by the force and power of the Stars (quod me tibi temperat astrum) such a Woman doth singularly dote upon such a Man, and likewise such a Man upon such a Woman; hate such again, and give no reason for it, it being too high for the vulgar capa∣city to attain to the knowledge of it. They by their in∣fluence act upon the humors and bodies, and by their secret qualities tie creatures with the knot of love; for how many are there who love things which are neither lovely nor good? I mean, not only in effect, but in their own opinion and judgement, yet are they fastened by some tie (unknown to any but the reall sons of art, and those which are acquainted with the sublime sciences) nor can they free themselves from it but by the absolute power of reason. Do we not dayly

finde by experience, that a Man who is, and who know∣eth himself to be deformed and wicked, yet by nature falleth not in love with himself? so through a love of Concupiscence, he may love things which have neither beauty nor goodness, although he daily hath a blinde feeling of something sutable to sensuality and an un∣perceptible attractive. For there may be a sympathy in Nature, and an antipathy in Complexion; and a sympathy in Complexion, and an antipathy in Na∣ture; as in animals, there is amity betwixt the Black∣bird and the Thrush, betwixt the Crow and Hern, be∣twixt Peacocks and Pigeons, Turtles and Parrats. Whence Sappho in Ovids Epist. writes to Phaon;

To Birds unlike oft-times joyn'd are white Doves; Also the Bird that's green black Turtle loves.

For of what sort the amities and enmities of the supe∣riours be, such are the inclinations of things subject to them in these inferiours. These dispositions there∣fore of Love, are nothing else but certain inclinations of things, of one towards another, desiring such and such a thing if it be absent, and to move toward it, and to acquiesce in it when it is obtained, shunning the con∣trary and dreading the approach of it. He that knowes the amities and enmities the superiours have one to∣wards another, knows my meaning, and will quickly give you a reason, and that none of the worst, let the Priests say what they please.

The third Cause is from Parents and Education. This cause is from our first Parents, for the preservati∣on and propagation of the Species, and will so continue till nature shall be no more. It is according to the old Adage, Qualis Pater, talis Filius; like Father, like Son. Cat to her kinde; if the Dam trot, the foal

will not amble. Experience and nature approves it, that the fruit will relish of the tree from whence it sprung. Consider how Love proceeds from Parents, and gradu∣ally descends; that so soon as we are come to maturi∣ty, and that our bloud begins to boyl in our veins, we devote our selves to a Woman, forgetting our Mo∣ther in a wise, and the womb that bare us in that which shall bear our image. This Woman blessing us with Children, our affection leaves the levell it held before, and sinks from our bed unto our issue and picture of posterity, where affection holds no steady mansion: they applying themselves to a Woman, take a lawful way to love another better then our selves, and thus run to posterity.

But Education is more potent, for Themistocles in his youth (as himself confesseth) for want of Discipline, was carryed away by the lascivious and hot passion of Love, like to a young unbridled Colt, untill that by Miltiades example, who was then famous among the Grecians, he caused the heat of his courage to be cooled, and the lasciviousness which was naturally in him, to attend upon virtue: he fed delicately and high∣ly, Qualis cibus, talis sanguis & membrum; such as the meat, such is the broath; for luscious fare, is the only nurse and nourisher of sensual appetite, the sole maintenance of youthful affection, the fewell of this inordinate passion, nothing so much feeding it, nor in∣sensates the understanding by delighting in it. He was very idly educated, which is one main branch that causeth love, and the first arrow that Cupid shooteth into the hot Liver of a heedless Lover. For the Man being idle, the minde is apt to all uncleanness; the minde being void of exercise, the Man is void of ho∣nesty. Doth not rust corrode the hardest Iron, if it be not used? Doth not the Moth eat the finest garment,

if it be not worn? Doth not impiety infect the clear∣est and most acute wit, if it be given to idleness? Doth not common experience make this common un∣to us, that the fertilest ground bringeth forth nothing but weeds, if it be not tilled? The particulars of idle∣ness, as immoderate sleep, immodest play, unsatiable drinking, doth so weaken the senses and bewitch the soul, that before we feel the motion of Love, we are resolved to lust. Cupid is▪ a crafty Gentleman, he followes those to a hair that studdy pleasure, and flies those that stoutly labour. Likewise though their na∣tural inclination be to virtue, if they be Educated, in Dancing-schooles, Schooles of Musick, lead a riotous life, they will be much subject to this passion, they will prefer fancie before friends, lay Reason in the wa∣ter, being too salt for their tast, and follow unbridled Affection suitable to their education.

But let their inclinations be never so strong, if they have been well brought up and instructed, they are in some sort forced to moderate themselves, not suffering Love to have such pernicious effects in them, as natural∣ly they are inclined to; whereupon (in my opinion) that old proverb was not spoken without reason, That Education goeth beyond Nature: so that Quintilian would not have Nurses to be of an immodest or un∣comely speech; adding this cause, Lest (saith he) such manners, precepts, and discourses as young chil∣dren learn in their unriper years remain so deeply rooted, as they shall scarce ever be relinquished. Sure I am, that the first impressions, whether good or evill, are most continuate, and with least difficulty pre∣served.

Quo semel est imbuta recens, servabit odorem Testa diu.—

A pot well season'd, holds the primitive tast A long time after.—

Socrates confesseth in Plato, that by nature he was inclined to vices, and yet Philosophy made him as perfect and excellent a Man, as any was in the world.

Besides Education and custome have power not on∣ly to change the natural inclination of some particular Men, but also of whole Countries, as the Histories of most Nations declare unto us; and namely that of the Germans, who in the time of Tacitus (and Lycurgus amongst the Lacedemonians) had neither Law nor Re∣ligion, knowledge nor forme of Common-wealth (but were led and carryed on by the current of their own inclinations, and as their wils was inclined by the influence of the superiours) whereas now they will give place to no Nation for good institution in all things. To reform the Lacedemonians, Lycurgus used this piece of policy; He nourished two whelps both of one Sire and one Dam, but in different manner; for the one he trained up to hunt, and the other to lie alwaies in the chimney-corner at the porridge-pot; afterwards calling the Lacedemonians into one assembly, he said, Ye Lacedemonians, to the attaining of virtue, education, industry and exercise is the most noble means; the truth of which I shall make manifest to you by tryall; Then bringing forth the whelps, and setting down a porridge-pot and an Hare, the one run at the Hare, and the other at the pot: the Lacedemonians not understanding the mystery, he said, Both of these be of one Sire and one Dam, but you see how Educa∣tion altereth Nature.

Let us therefore (that seeing our flexible nature is assaulted and provoked to the acting of any thing which is not good) endevour to accustome and exercise our selves in virtue, which will be as it were unto us another nature; let us use the means of good Educati∣on and instruction in Wisdom, whereby our souls shall be made conquerors over these hot passions, and our mindes moderated and stayed in all our actions.

We will now proceed on to the next, and fourth cause, which is a certain harmony and consonancy of hearts, which meeting accord upon the same tone, ha∣ving a natural correspondency. For it is Mans nature to affect all harmony, and sure it is (where Cupid strikes this silent note (for Love is the musick, the harmony, complexion, the genus, and very soul of nature) more sweet and melodious then the sound of any in∣strument; for there is musick wheresoever there is an harmony. And thus far we maintain the musick of the spheres: for these well ordered motions, and regular paces, though they give no sound unto the ear, yet to the understanding of the parties affected, they strike a love-note most full of harmony. I desire leave to insist a little upon this.

Every body hath its projections and unperceiveable influences, as we finde in the power of Amber and the Adamant, which attract Iron and Straw, by the expiration they scatter in the aire, to serve as instru∣ments and hands to their attractions. This being com∣mon to other natures of Plants, Metals, and living creatures, we must not think but that the body of Man participateth therein, by reason of its vivacity and multitude of pores which give a more easie passage to such emissions. There then cometh forth a spirituous substance, which is (according to Marcilius Ficinus):

vapour of bloud, pure, subtle, hot and clear, more strong or weak according to the interiour agitations of spi∣rits; which carryeth along with it some friendly, con∣venient, and temperate quality, which insinuateth it self into the heart and soul, doth (if it there finde a disposition of conformity) abide, as a seed cast into the earth, and forms there an harmony, and this love of correspondency, with an admirable promptness and vigor; so it happeneth that the spirits, being transpi∣red from one body to another, and carrying on their wings qualities consonant, do infallibly excite and awaken the inclinations. The eye is principally inter∣essed herein, breathing thence the most thin spirits and darting forth the visual rayes, as the arrows of Love which penetrate the heart, striking a most dulciso∣nant harmony, and are united one within another; then heating the bloud, they strike upon the imagina∣tion, and attract the will, which are linked one to another, that they are tyed together with an unper∣ceiveable knot; and so by this means Love entereth into the heart.

The fifth Cause is that of the Divines and morall Philosophers, That beauty and goodness make us love. Which two if they be found both in one Wo∣man (she's rara avis, a very rare thing indeed) are most availeful advantages. Love varies as its objects varie, which is alwaies good, beautiful, amiable, gra∣tious, and pleasant, or at least which seems to be so; from Goodness comes Beauty, from Beauty Grace and Comeliness, which result as so many rayes from their good parts, makes us to love, and so covet and desire it: for were it not pleasing and gratious in our eyes, we should not seek it. Omne pulchrum amabile, and what we love is fair and gratious in our eyes, or at least we do so apprehend or esteem it. Suum cui{que} pulchrum.

Th' perfections of his Mistress are most rare, In all mens eyes, yet in his own most faire.

Amiableness is the object of love, the scope and end is to obtain it, for whose sake we love, and with our minds covet to enjoy. Likewise Grace and Beauty are so wonderfully annexed, do so sweetly and gently win our souls, and strongly allure, that they confound our judge∣ment, and cannot be distinguished. And this makes the Poets still put the three Graces in Venus company, as attending on her and holding up her train. As the needle of a Diall being touched with an Adamant, doth alwaies turn towards the Pole-star, because the Philo∣sophers hold that to be the element of the Load-stone or Magnet, and by a natural sympathy doth attract every part of it self unto it self; so a Lo••ers heart being touched with the beauty and goodness of his Mistress doth turne it, and all its thoughts to∣wards her: Poetically to explain this conception let us add,

The needle of a Diall Northward turns, If touch'd by Adamant: His heart touch'd by his Mistress burns, And after her doth pant.

As this Magnet draweth the heavie Iron, and the Harp the swift Dolphin; so beauty allureth the chast minde to love. In that exquisite Romance of Clytiphon and Lucippe, where Clytiphon (being captivated with her beauty) speaking of himself, ingenuously confes∣seth, that he no sooner came in Lucippe's presence, but saith he, Statim ac eam contemplatus sum, occidi; oculos à Virgine avertere conatus sum, sed illi repugna∣bant.

He was wounded at the first sight, his heart panted, he could not possibily turn his eyes from her.

This Beauty hath great power to procure love; for where it appeareth in the exterior parts in any body, it is as it were a witness and testimony of the beauty in the soul. For the Creator created all things in such manner that he hath commonly joyned beauty and goodness together; in the beginning there was nothing made, but it was very good and beautiful in his kind, therefore there is an agreement between the body and the soul; for bodily beauty is as it were an image of the beauty of the soul, and promiseth after a sort some good thing of the inward beauty; for internal perfection breedeth the external; whereupon the internal is cal∣led goodness, and the external, beauty. Many would willingly die for the beauty of others, and are so tor∣mented and tossed, that they become senseless and phrenetick, being captivated with looking upon a beau∣tiful face, which hath such a sting that it pierceth even unto the liveliest part of their heart and soul. Where∣upon it falleth out that poor silly Lovers are so full of passions, that they stand altogether amazed; making their souls so subject to their desires, that she must obey them, as if she were some poor Chamber-maid or drudge. It is the Witch of Nature, as gold is the god of the World; for a Woman without beauty hath as few followers, as a Man without money hath friends.

The reason why Womens beauty is of such force, that it overcomes men, is that the sense being too much fastened upon it, doth not only (as if it gazed upon an object above its strength) remain dazled with the rayes thereof, but reason it self is darkned, the heart is fettered, and the will by love made a prisoner. And I must needs tell you in plain terms, that beauty without

the indowments of a virtuous minde is stark naught▪ Yet most commonly, the beauty of the minde is mani∣fest in the face, as it were in a looking-glass; for in it is seen a modest blush the vail of shame fac'dness, the true ornament of an honest minde, the treasure of Chastitity, the splendor of Clemency, the riches of Silence, the majesty of Virtue, the lodge of Love, and the nest of Grace; because the face (a∣mongst all the other corporal parts) is the more noble, where the minde by those senses that are in it exerci∣seth its effects and operatious.

Having discoursed thus much of beauty in general, we will now descend to the particulars of beauty, and demonstrate their force in causing Love. For there is not any that loves, but there is some par∣ticular part, either in form or condition, which pleaseth most, and inflameth him above the rest.

And first of the Eyes, which Scaliger cals Cupids arrowes; the black, round, quick sparkling eye, is the most fair, amorous and enticing, the speaking, courting, enchanting eye. Hesiod cals those that have fair lovely eyes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and Pindarus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by a Metaphor borrowed from the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying the young tender sprigs or branches of Vines, for as these alwaies embrace the neighbour∣ing bough, twining about it with many various circles; in like manner, the eyes of a beautiful wo∣man apply their beames, and endevour to intangle the hearts of those that earnestly behold her. The Poet Propertius cals the eyes the conductors and guides in Love.

Si nescis, oculi sunt in amore duces.

It is the eyes that infect the spirits, by the gazing upon

an object, and thence the spirits infect the bloud. To this effect the Lady in Apuleius complained, Thou art the cause of my grief, thine eyes piercing through mine eyes into mine inward parts, have set my bowels on fire, therefore commiserate me that am now ready to die for thy sake.

The eye is the judge of beauty, and is as it were the looking-glasse of the soul, in which are described all the affections of the Soul, as Love, passion, anger, dis∣dain, &c. The eye exceedingly lusteth after beauty (and whilst it contemplateth the colours, formes, features, comeliness, grace, laughter, and whatsoever excellent quality appertaines unto beauty) is deemed fittest to be the principal judge thereof; the eye being an Organ by which a Lover doth best discern the perfecti∣on of all those principal parts, which are required to the framing of a compleat beauty; for we often times see, by the bare report of virtue, in any honorable breast love imperfectly; but if report be once confir∣med by an interview, and the eye be made judge as well as the ear, it gathereth strength, and exceedingly en∣creaseth; which proceedeth from no other cause then from the great force that the eye hath in the true judge∣ment of sensible things, besides the power thereof ex∣tending it self more then all the other senses to the multitude of objects, and more speedily apprehending them. Pardon me for stepping a little out of the way, but I shall quickly be in again.

Secondly, Faire hair, as the Poets say, are the prisons of Cupid; that is the cause (as I suppose) that Ladies make Rings, and Bracelets, and love-locks to send to their Lovers. And that's the cause too (for I must han∣dle both sexes) that Men curle and powder their hair, and prune their pickativants, making the East side cor∣respond to the West.

Thirdly, the Tongue, is called by Scaliger, the light∣ning of love. But we wil take all the actions and gestures of the mouth together with it; what a bewitching force hath a gratious laughter, a pleasant and eloquent delivery, a modest courting, a Syrens song, or any other comely carriage or manifestation of the minde, a corral lip, a comely order and set of two Ivory rails? How great force and enticements lie in kissing? Balthazer Castilio saith, Jam pluribus oculis labra cre∣pitabant, animarum quoque mixturam facientes, inter mutuos complexus animas anhelantes: They breath out their souls and spirits together with their kisses, chan∣ging hearts and spirits, and mingle affections as they do kisses, and it is rather a connexion of the minde then of the body.

What's a kisse of that pure faire? But Loves lure, or Adonis snare.

Fourthly, some are enamoured of an handsome tall and slender body; some again are taken with one of a middle size and plump; but many are captivated with a handsome leg and foot.

Fiftly, their breasts and paps are called the tents of Love; for which cause Women do so much discover them, (for Women, saith Aristotle, are Natures Errata, continually studying temptations) together with their naked necks, shoulders and armes, having all things ne∣cessary and in readiness, that may either allure the minde to love, or the heart to folly. What is the mea∣ning of their affected carriages, those Garments so pompous, those guizes so sought after, those Colours so fantastick, the Jewels and Pendants so sumptuous, that painting so shameless, those Curles and Patches, their silk and Bow-die stockins, with their coats tucked

up that their neat leg and foot may be seen, their lac'd shooes, those curtesies, salutations, cringings and min∣cing gates; but to cut the throat of Chastity, and are springes to catch Wood-cocks. A Ship is not so long a rigging, as a yong Lady is in trimming her self against the coming of her Sweet-heart. Eye but the dresses of Women which are now in use, and thou shall not only see the carved vizard of a lewd Woman, but the incar∣nate visage of a lascivious wanton; not only the shadow of love, but the substance of lust.

Sir Philip Sydney in his Arcadia, saith that Apparel (though it be many degrees better then the wearer) is a great motive and provocation to love, and nothing like unto it:

Which doth even Beauty beautifie, And most bewitch a wretched eie.

And as another Poet saith;

—Love-locks and clothes which speak All Countries, and no Man.—

He layes all that ever he hath upon his back, making the Meridian of his Estate stoop to his shoulders, judging that Women are captivated with and marryed to Bravery.

Add hereunto the painting practised by Harlots, adulterated complexions well agreeing with adulterous conditions. They especially use to paint their eyes (un∣derstand their eye-browes and eye-lids) with Stibium, to make them look black, conceited by them an extra∣ordinary comeliness. Hereupon was Solomons caution, Neither let her take thee with her eye-lids, as one of her principal nets to catch wantons therewith. When

aged they use in vain to make themselves fair by renting their faces with painting, though more cause to rent them with their nails out of penitent indignation. Thus painting used to reconcile, in time widens the breaches in their faces; and their flesh tainted, at least, with the poison thereof, like rotten vessels spring the more leaks the more they are repaired. And the truth is, I would have such as these to joyn themselves with Souldiers, for so both may fight under their colours.

Sixthly, Pleasant and well composed looks, glances, smiles, counter-smiles, plausible gestures, pleasant carriage and behaviour, affable complements, a comely gate and pace, daliances, playes, revels, maskes, dancing, time, place, opportunity, conference, and importunity, are mate∣rials of which Loves torch is made; also no stronger engins then to hear and read of Love toyes, fables and discourses, so that many by this means become di∣stracted, for these exercises do as well open the pores of the heart as the body. And truly such heart-traps are laid by cunning beauties, in such pretty ambuscadoes, that he must be a crafty Fox that can escape them; for there is still some peculiar grace in a Woman, as of beauty, good discourse, wit, eloquence, or honesty, which is the primum mobile, or first mover, and a most forci∣ble loadstone, to attract the favours, and good will of Mens eyes, eares and affections unto them. It is a plain ornament becomes a Virgin or virtuous Woman, and they get more credit in a wise mans eye and judgement, by their plainness, and are more comely and fair▪ then they that are set out with their patches, bables, puffed up, and adorned like Jayes in Peacocks feathers. Ladies, let the example of Lucretia be set before you, who stamped a deeper impression of affection in the heart of the vir∣tuous beholder, by addressing herself to houswifery, and

purple spinning, then others could ever do with their rare banquets, and riotous spending. All are not of Aegisthus minde, who was taken with a complement of lightness. This argued, that a youthful heat had ra∣ther surprised his amorous heart, then any discreet af∣fection preferred him to his choise. This love is fa∣ding; for where virtue is not directrice in our choise, our mindes are ever prone to change; we finde not what we expected, nor digest well what we formerly affected; all is out of square, because discretion con∣trived not the building. It is a decent and comely habit best becomes Ladies to be wooed in, and contents discreet Suitors most to have them won in. Con∣forme then your generous dispositions to a decency of fashion, that you may attract to your selves, and be∣get in others motives of affection: whose private vir∣tues render you to the imitation, and publick to the ad∣miration of all.

Seventhly, a tender and hot heart, lucid spirits, vegetous and subtle bloud, are causes of amorous fires, a small beauty makes a great impression in them.

Eightly, Obsequious love-letters, to insinuate them∣selves into their Mistresses favour, are great incite∣ments, they are the life of Love.

The pen can furrow a fond females heart, And pierce it more, then Cupids faigned dart. Letters a kinde of Magick virtue have, And like strong Philters humane souls inslave.

Ninthly, Words much corrupt the disposition; they set an edge or glosse on depraved liberty; making that member the vent and spout of their passion, and making the hearts of credulous

Women melt with their ear-charming Oratory.

The tenth, Love is caused very often by the ear, as Achilles Tacitus saith, Ea enim hominum intemperanti∣um libido est, ut etiam fama ad amandum impellantur, & audientes aequè afficiantur ac videntes; such is that intemperance and passion of some Men, that they are as much inamoured by report, as if they see them. Oft∣times the species of Love are received into the fantasie, as well by relation as by sight, for we see by the eyes of our understanding.

No face yet seen; but shafts that Love lets flie, Kils in the ear as well as in the eie.

Also;

The pleader burns his books, disdains the Law, And fals in love, with whom his eyes ne'r saw.

Lycidas declaring to Cleon his Love towards Astrea, said, Whether she was really fair or no, I know not, but so it was, that so soon as ever I heard the report of her, I loved her. Some report (saith he) that Love proceeds from the eyes of the party loved; but this cannot be, for her eye never looked upon me, nor did mine see her so much as to know her a∣gain.

For an illustrious name is a strange course To attract Love, and good report hath force.

We purpose now to treat of Money causing Love. That is the general humour of the world, and in this Iron age of ours, and in that commodity stears our affections, the love of riches being most respected;

for now a Maid must buy her husband with a great dowry if she will have him, making Love mercenary; and 'tis the fashion altogether in use, to chuse Wives as Chapmen sell their wares, with Quantum dabitis? what is the most you will give? Witty was that young Gentlewomans answer to an inconsiderate Suitor, who having solicited the Father, and bargained with him for the affection of his Daughter for so much, and covenants of marriage concluded: This undiscreet wooer unseasonably imparts his minde to the Daugh∣ter; who made strange with it, saying, she never heard of any such matter: yea but (replyed he) I have bar∣gained with your Father, and he hath already consen∣ted: And you may marry him too (quoth she) for you must hold me excused. Covetousness and filthy lucre mars many a good match, or some such by-respect. Veniunt a dote sagit••ae, 'tis money that makes the Mare to go; 'tis money and a good dowry, lights Hymens tor∣ches. They care not for beauty, education, honesty, or birth; if they hear that she is a rich heir, or hath ready cash, they are frantick & doting upon such a one, more then if she were natures master-piece in beauty. If she be never so ugly and stinking, 'tis money makes her kisse sweetly. Has she money? (that's the first questi∣on) O how they love her! Is she mula auro onusta? nay then, run Dog, run Bear, they'l venture hanging to compasse their desire.

Auri sacra fames, quid non mortalia cogis Pectora?—

What will not this desire of money compell a Man to attempt? Is she as old as Saturn, deformed, vitious, blear-eyed, though they be like two powdering tubs either running over or full of standing brine, and her

browes hang ore her eyes like flie flaps, though her nose be like a Hunters horn, and so bending up, that a Man may hang a hat upon it, and her cheeks may serve boys for cherry-pits, doth her teeth stand like an old park pale, if she have any? has she a tongue would make a deaf man blesse his imperfections, that frees him from the plague of so much noise; and such a breath (heavens shield us) as out-vies the shambles for a sent? Yet if she have cash, Oh how amiable is she! without doubt she hath no lesse then twenty Suitors, never rack she's good enough. Est natura hominum, to love those that are fortunate and rich, that thrive, let them get it as they will, by hook or crook, all's one so they have it. De moribus ultima fiet qnestio; to enquire of her con∣ditions and Education is the last interrogatory. But let me assure you these being joyned together, the seene is altered on a suddain, their love is converted into hate, their mirth into melancholy, having only fixed their affections upon this object of commodity; the desire of which in excesse is meer covetousnesse; and on the otherside their hate is furiously bent upon the Woman, she becomes an abject, and an odious object unto them.

Now to turn the current of our discourse to the other sex; for this desire of lucre is not adherent to men only, but that there are some of the female train of the same temper. Let the Man be what he will, let him be cast in Esops mould, with his back like a Lute, and his face like Thersites, his eyes broad and tawny, his lips of the largest size in folio, able to furnish a Coblers shop with clouting-leather; if he have but a golden hand, Midas's touch, or loadened with golden pockets, immediately they salute him with an easement, Ego te hoc fasce levabo: and it is reason you should do it, replies the Woodcock; yielding

up the souls of his pockets for the hopes of a smile, em∣brace or a kisse: And having emptied them, stuffe them up again with frowning looks, and serve him like a sheep in June, turned forth for a bare neck'd Ewe, to seek a ruffe for the piece next below his cox∣combe. Money hath a significant voice, semper ad placitum, always pleasing, always grateful.

He that will learn to win by smooth perswasion, Must practise much the Topick cal'd Donation, Strowing the path by which he means to passe, With the sweet flowers of yellow-fac'd Midas; So shall he finde all easie to his will; Come in at's pleasure and be welcome still.

But the truly handsome, compleat, and meritorious, that cannot shew the face of a Jacobus, that hath not pocket Angels for his gardians, shall live at a distance from gratia dei, the grace of her good liking; he shall passe by for vas vacuum, and be embarked in the ship of Scorn, to be conpucted to the haven of heavi∣nesse, and thrust upon the shore (as an exile) of never return again. Yet, I would rather wish Ladies to let the picture of Love be the emblem of their hearts, and not these inferiour pictures, which we call money; which are so far from satisfying the affection, as they are only for the Mold or Worldling; whose grosser thoughts never yet aspired to the knowledge of Loves definition. Also it shewes a servile nature, to cashire a faithfull Lover because he is poor, and to prefer another lesse desertfull because he is rich.

We will now declare what the Poets say is the cause of Love. They say that when Jupiter first formed Man, and all souls, he touched every one with seve∣rall pieces of Loadstone, and afterwards put all the

pieces in a place by themselves; likewise, the souls of Women after he had touched them, he put them in a Magazine by themselves: afterwards when he had sent the souls into bodies, he brought those of the Women to the place where the Load-stones were which touched the Men, and made every one to take one piece; if there were any theevish souls, they took several pieces and hid them. Now when that Man meets with that Woman that hath the piece which touched his soul, it is impossible but he must love her; the Loadstone which she hath doth attract his soul: And from hence doth proceed the several effects of Love; for those who are loved of many, are those theevish souls who took many pieces of the Loadstone; if any do love one who loves not him a∣again, that was one who took his Loadstone, but he not hers. And from hence (say they) comes it to passe, that we do often see some persons love others, who in our eyes are nothing amiable. Also from hence pro∣ceed those strange loves which sometimes fals out, as that a Gaul brought up amongst many beauties fals in love with a barbarous stanger.

Fonseca holds (and I am of the same minde) there is something in a Woman beyond all humane delight, a magnetick virtue, a charming quality, and a power∣ful motive. To illustrate this; There is a story re∣corded in the Lives of the Fathers, of a Childe whose Education was in a Desert from his infancy, by an old Hermite; being come to mans estate, he acciden∣tally spied two comely Women wandering in the Woods; he enquired of the Hermite (having never seen such before in his life) what creatures they were, the Hermite told him that they were Fairies; after some tract of time, being in discourse, the Hermite de∣manded of him which was the pleasantest and most de∣lectable

sight that ever he saw in his life? He readi∣ly replyed (without any pause or further considera∣tion) the two Fairies he espied in the Desert. So that indubitably, there is in a fair and beautiful Wo∣man, a magnetick power, and a natural imbred af∣fection, which moves our concupiscence. And this surely proceeds from the particular institutes of na∣ture, and the perfections a Man imagins in ano∣ther creature of his likeness, which he thinks may become another self: for with the distinction of sexes which nature hath bestowed on man, as well as irrationall creatures; she hath put certaine im∣pressions in the brain (as in this young man) which makes a Man at a certain age, and at a certain season, to look on himself as defective, and as if he were but the half of an whole, whereof a person of the other sex ought to be the other half▪ so that the acquisition of this half is represented to us confusedly by nature, as the greatest of all imaginable goods; and although he see many persons of the other sex, he doth not therefore desire many at the same time, by reason Nature makes him conceive that he hath need of no more but one half; but when he ob∣serves some thing in any one, that likes him bet∣ter then any thing he hath marked at the same time in the rest; that fixes the soul to feel all the incli∣nation which nature hath given him to seek after that good, that she represents to him, as the greatest he can possibly possesse, on that Woman only; and this is it which furnisheth the Romancers and Poets with stuffe.

To conclude this Chapter; It may be, that some will expect, that I should prescribe some things to cause love; as to teach them how to temper and spice an amatorious cup, and what time may be elected for

the administring of it; or how Love may be caused by natural Magick: but not knowing into whose hands the Book might come, neither do I write it to be an instrument ready tun'd for every wanton eye, tongue, and hand to play upon; I forbear, lest more hurt then good come thereby: For Pliny reporteth that Lucullus a most brave General and Captain of great execution, lost his life by a Love∣potion.

—Love hath us'd against frail hearts Unlawful weapons, shooting poyson'd darts.

That there is things that have power and virtue to cause Love is not to be doubted; for the Soul of the World (according to Corn. Agrip.) by its vertue doth make all things that are naturally generated, and artificially made fruitfull, by infusing into them Ce∣lestial properties, for the working of these effects; then, those things themselves not only administred by potions, or any other such like way, but also when they being conveniently wrapped up, and bound to, or hanged about the neck, or any other way ap∣plyed, although by never so small a contact, do impresse their virtue upon us. For by those ap∣plications or contacts the accidents of the body and minde are changed, causing them to whom they are administred to love, and render them that carry them to be beloved. But if these be not done un∣der a sutable and proper Constellation, you may as well go about to pick stravvs, as effect any thing by them; no more but verbum sat sapi∣enti. Also there are certain seasons (which I will

conceal for modesties sake) when Women (though never so forward at other times) may be won, in the which moment they have neither will to deny, nor wit to mistrust; such a time is re∣corded in History a young Gentleman found to obtain the love of the Dutchesse of Millaine; such a time a poor Yeoman elected, and in it purchased the love of the fairest Lady in Mantua. Sed vulgo pro∣dere grande nefas. If I have displeased any fools in concealing such things as are to be concealed, I hope the wise will hold me excused, whilst I proceed to declare unto them in the next Chapter, the Power and Effects of Love.

Of the Power and Effects of Love.

THe Reader shall pay nothing but his pains in following me, whilest I shew him the great power and various effects of Love; and yet I think I may as well go about to number the leaves of trees, and sands of the Sea, the grasse piles upon the Land, and the stars in the firmament, as enumerate the different effects and disorders that Love produceth in mortals. What poyson may be dissolved which Love mingleth not? What weapons can be forged and filed, to transfix the sides of innocent creatures which Love hammereth and polisheth not in his shop? or what precipices are there which Love prepareth not? All the mischiefs and crimes which have in former ages been perpetrated, Love hath acted and dayly in∣vented them. Plato cals it Magnus Daemon, or the great Devill, for its vehemency and soveraingty over all other passions. For saith one, I had rather con∣tend with Tygers, Wolves, Dragons, Lions, Buls, Bears, and Gyants, then with Love, he is so pow∣erfull.

Regnat, & in superos jus habet ille Deus,

saith Ovid; he enforceth all to become tributary to him, he domineers over all, and can make mad and

sober whom he list, and strikes with sickness, and cures whom he list; he is of such power and majesty, that no creature can withstand him; he is to be seen in creatures void of reason: for the Pelican gores her brest to feed her young ones, and the Storke is not un∣kinde to feed her old one in her age. We are infor∣med by common experience, how violently brute Beasts are carryed away with this passion, Lions, Buls, Dogs and Cocks are so furious in this kinde that they will kill one another; but especially Harts are so fierce that they may be heard fight at a great distance. Pliny saith, Fishes pine away for love and wax lean; For (saith he) a Dolphin so loved a Boy, that when he dyed the Fish came on Land, and so perished. This Love is the most fatall plague amongst all the passions, it hath the shiffering and heat of Fevers, the ach and striking of the Meagrim, the rage of Teeth, the stupe∣faction of the Vertigo, the furies of Frenzie, the black vapors of the Hypochondry, the stupidities of the Le∣thargie, the fits of the Mother, and Spleen, the faintness of the Ptisick, the tremblings and palpitations of the heart. It is wils darling, the triall of patience, pas∣sions torture, the pleasure of melancholy, the sport of madnesse, the delight of varieties, and the deviser of vanities. After all this it is made a God called Cupid, to whom Poems, Elogies▪ Hymnes, Songs, and Victimes are offered. Empire over the heart is given to it. There are many millions of Men in the World, who would be most fortunate and flourishing, if they knew how to avoid the mischievous power of this passion. What a sweet poyson is the beauty and comelinesse of one sex to another? which entereth in by the eye and maketh a strange havock. I wonder not at all why the Scriptures compare it to a Panther (a savage and cruell Beast) which with teeth, teareth those she hath amazed

with the mirour-like spots of her skin, and drawn to her by the sweet exhalation of her body. Love hath walked on Scepters, parched the Lawrels of Victors, thrown trouble into States, Schismes into Churches, corruption among Judges, and furies into Arms. It assaulteth in company, in solitude, at windowes, at Prison gates, at Theaters, and in Cabinets, at sports, in a feast, at a Comedy, and many times at Church, (like the simple old woman belull'd with a sleepy zeal, had a minde to go to Church purposely to take a nap; so many of our dainty ones, desire nothing more, then to go to the Temple to present to the deluded eye a new dresse, and captivating Love-tainted hearts) and who can assure us against it? When it once gets the master-head of reason, and passion prevails, there is nothing left, but wandering of the soul, a Fever, a per∣petual Frenzie, a neglect of operations, of affaires, of functions, sadnesse, languor and impatience, they think businesse is done when 'tis but thought on. Amor ordinem nescit; Love knows nor keeps no order. O the inexpressible variousnesse of this Love! in some it is sharp and violent; in others, dull and impetuous; in others, toyish and wanton; in others, turbulent and cloudy; in others, brutish and unnatural; in others, mute and shamefaced; in others, perplexed and captious; in others, light and transitory; in others, fast and re∣tentive; in others, fantastick and inconstant; in others, weak and foppish; in others stupid and astonished; in others, distempered; and in some furious and desperate. Magna suo ardent furore pectora. It inflameth the bloud, it weakens the body, it wanneth the colour, it hol∣loweth the eyes, it totally subverts the minde; it hath somewhat of being possessed, something of Idolatry; for those that are thus Love-stricken, make lust the idoll of their souls, and the person loved the idoll of their lust.

You may behold in those that are far entred into this passion, floods and ebbs of thoughts, fits and countenan∣ces of persons possessed, and it is in all of them to deifie the creature on whom they are so passionately enamor∣ed, and would willingly place them among the Stars, yea upon the Altars. Chaines and wounds are honora∣ble if they come from a beloved hand, making their heads cushions for their Mistresses feet, shewing that they finde more force in their eyes, then in their own hearts. They would die a thousand deaths for them, so they throw but so much as a handful of flowers, or distill but a poor tear on their tombs. This Love awakeneth (excludeth none) all other passions, and gar∣boyles them, and makes them all Lacques to wait up∣on it: It makes Lovers (through immoderate watch∣ing) giddy brain'd, having their spirits troubled, and become very fools. Fears and joyes, hopes and desires, mixt with despairs and doubts, do make the sport in Love; they are the very Dogs by which the Hare is hunted; and being flesh'd in the chase, neither stop nor give ore (passion being in a hot sent) till they have kil∣led her. It is a natural distemper, a kinde of Smal∣pox; every one hath had it, or is to expect it, and the sooner the better. It is of so great force and authori∣ty, that it subjugateth unto its will the greatest power of the minde; that is Will which ruleth and gover∣neth all the other, both interiour and exteriour powers, and yet the will is constrained many times, for the bet∣ter pleasing and content of Love, to follow those things which it doth altogether abhor and detest: so that ha∣ving so wonderful an Empire and command over all the powers both inward and outward, of the body and of the minde, no wonder if Love both will and can do what it will.

It was Love that betrayed Sampson by Dalila; it was Love made Colomon brutish by his Concubines and turn Idolater; 'twas Love caused Ahab to be rooted out through Jesabel; Marc. Anthony slew himself for the love of Cleopatra; the destruction of Troy was caused by Helena, the Pandora of Hesiodus, the piti∣full death of Hercules by Deianira, and many other miserable events procured through the Love of Women, and plentifully declared in Histories. How was Loves great-master Ovid, inamoured of bright Julia (the jewell of his soul) and celebrated her excellencies, and their love stealths under the mask of Corinna? Nay, Apollo himself, the inventer of Poesie, Musick, and Physick, elated for his victory over the ugly Python, found Cupids shaft the most prevalent, when he pur∣sued the too much loved, but overmuch hating Daphne, over the uncouth rocks, craggy cliffes, and untrod mazes of the Woods. Cupid is more then Quarter-master among the Gods, (Capium{que} Jovem coelo traxit) he made Jupiter metamorphose himself for Europa into a Bull (and put himself to graze, that he might lick her hands who fed him with flowers) for Danae into a shower of gold, for Astrea into an Eagle, for Leda into a Swan, for Antiope into a Satyr, for Egina into a flame, for Mnemosyne into a Shepherd, for Dois into a Serpent, for Calysto into a Wood-nymph or Nun; so by this you may see that Love made him esteem his pleasure a∣bove his state, so as Lucian Juno called him Ludus Amo∣ris, Cupids whirligig. Sen. in Herc. Oet.

Tu fulminantem saepe domuisti Jovem.

Likewise all faigned Romances do continually chant forth the complaints of millions of Lovers, and the infi∣delity of their Mistresses; on the other side Women

waging war with Men cease not to accuse their inconstancy, which were able to tire spirits any thing serious.

A Lovers heart is Cupids quiver, an inextinguisha∣ble fire; more hot and vehement then any material fire, it is the quintessence of fire, no water can quench. Sen. Hippol.

—Quis meas miserae Deus, Aut quis juvare Daedalus flammas queat?

—What God can ease? What Daedalus can quench such flames as these?

Or according to the eloquent poesie of another;

For Love hath nets there laid to serve his turn, And in the water, will his wildfire burn.

O! how many Men do wander in this way? how ma∣ny persons in this age are corrupted too much with the extremity of this passion, lulling themselves asleeep in the laps of such as seek to strangle them? How ma∣ny excellent spirits are recorded in History, which were in excellent state and in full vigour of the functions of an intellectual life; who by approaching over-neer to this sex, have entred into affections of fire and flames, which like little creeping Serpents have stolne into their hearts. I cannot sufficiently ad∣mire at the sottishnesse and drowsinesse of many Noble spirits, who are so delighted and captivated with the vain dreams of their own fancies, that they im∣ploy all the gifts and graces of the minde, and incline to some beautiful object. What a ridiculous thing is it, to see Men fall from their primitive goodnesse, as to

lose their selves in dotage, and that dotage on one crea∣ture, and that creature a Woman? really, next to a miracle is my only admiration. O traitresse Dalila, which seekest by thy inticings to deliver Mans soul to an enemy far worse then the Philistines! Such plea∣sures are like gilded pils, which under their external beauty include bitternesse. They are also like fresh Rivers that end their course in the Sea, losing their sweet relish in an Ocean of saltness. Man cannot love and be wise both together, the very best of them is betwixt hawke and buzzard, if once they be over∣taken with this passion: It being the first and chief mistresse of all the passions, the most furious and seve∣rest of all; he that suffers himself to be seduced by it, he is no more himself; his body endureth a thousand labours in the search of his pleasure; his minde a thou∣sand hels to satisfie his desire, and desire it self increa∣sing growes into fury. As it is natural, so it is vio∣lent and common to all: It maketh all the wisdom, resolution, contemplation and the operation of the soul brutish.

It is impossible to reckon up the many great dangers and hazzards they undergoe; they undertake single combates, venture their lives, creep in at windowes, gutters, go down chimnies in ropes, and climbe over wals to come to their Sweet-hearts; anoint the doores and hinges with oil, lest they should make a noise, tread softly, whisper, &c. and if they be surprised, leap out at win∣dowes, and cast themselves down headlong. What a passionate speech was that of Callicratides in Lucian. Dial. amorum. Mihi ô dii coelestes ultra sit vita haec perpetua exadverso amicae sedere, & suave loquentem audire, &c. si moriatur, vivere non sustinebo, & idem erit sepulchrum utris{que} The which we thus paraphase; O ye Gods celestial, grant me this life for ever to sit op∣posite

to her I love, that I may continually be an auditor of her mellifluous speeches, to go in and out with her; he that frowns upon her, shall frown upon me; if she should die, I would not live, and one tombe should contain us both. When the King of Babylon would have punished one of his Courtiers, for loving a young Lady of the Royal blood, far transcending his fortunes, Apollonius being in his presence, by all means perswaded him to let him alone; For to love and not enjoy, was most inexpres∣sible tornent.

Loves force is shown in the continuation of a design, in spight of all impeachment and crosses▪ how great was that of Psyche in the search of Cupid? she saw three Goddesses set against her pretensions, Juno, Ceres, and Venus, and yet her passion became victorious over their malevolence▪ she did things that seemed impossible, she went down to hell and spoke to Preserpina, passing without much difficulty many obstructions in the way. But where it cannot effect its designes, it causes revenge. For when Edward Courtney Earl of Devonshire, being released by Queen Mary, long detained prisoner in the Tower, a Gentleman of a beautiful body, sweet nature, and royall descent, intending him (as it was generally conceived) to be an husband for herself. For when the said Earl Petitioned the Queen for leave to travell, she advised him rather to marry, assuring him, that no Lady in the Land how high soever, would refuse him for an husband, and urging him to make his choice where he pleased; she pointed out her self unto him as plainly, as might stand with the modesty of a Maid, and the Majesty of a Queen. Hereupon the young Earl (whether because his long durance had some influence on his brain, or that naturally (as I rather suppose) his face was better then his head, or out of some private fancy and affection to the Lady Elizabeth, or out of

loyall bashfulnesse, not presuming to climbe higher, but expecting to be called up) is said to have requested the Queen for leave to marry her Sister the Lady Eliza∣beth; unhappy was it, that his choice either went so high or no higher; for who could have spoken worse treason against Mary (though not against the Queen) then to prefer her Sister before her? and she innocent Lady did afterwards dearly pay the score of this Earls indiscretion; for the Queen having no cause of revenge against the Earl, yet she under a colour imposed grea∣ter affliction, and closer imprisonment against Eli∣zabeth.

Love causeth him that doth love, to ingrave and im∣print in his heart, that face and image which he loveth; so that the heart of him that loveth is like unto a looking-glasse, in which the image of the party beloved shineth and is represented; and doth as it were deprive himself of himself, and giveth himself to whom he loveth; for the delights of love are commonly more in the imagination, then in the thing it self; and the soul doth cast her eye upon those images which remain in the fancy, and looks upon them as if they were present.

When Venus commands, all things lose their an∣tipathy, such is the power of Love, that for the thing beloved, they neglect their own good, they fear not to expose their bodies to the edge of the sword, deny un∣to themselves whatsoever to them is profitable, as sleep to their eyes, quietnesse to their mindes, rest to their members, ease to their bodies; yea, more then all this, they glory in those vain glorious attempts, those labours, sweatings, watchings, wounds, burnings and freezings, all which they endure and undergo for their Mistresses; as Sir Jo. Suckling sings;

Ah cruell Love, how great a power is thine! Under the Pole although we lie, Thou mak'st us frie: And thou cast make us freeze beneath the line.

Yet this amorous passion is not more frequent with Men and Women, then it is with the airy quiristers, the nimble birds, who are overtaken with Cupids nimbler wings, annually electing their Valentines. What a perfect harmonie of affection is there betwixt the Turtle and his dear mate? whose continual billing shames Diana and her frigid train. What a zealous adorer of Venus is the wanton Sparrow (as Pliny re∣porteth in his Natural History) who empties himself of all his radical moisture in her rites, and at three years end (when the Columne of his life fails him) of∣fers up his dry bones a sacrifice to her. Aristotle will have Birds sing ob futuram venerem, for joy and hope of their Love stealth to come. Cupid is as familiar with Lions, as children with cosset Lambs, and oftentimes mounts on their backs, holding by their brisly mains, and riding them about like Horses, whilest they fawn upon him with their tails. He blunts the horns of the Bull, and muzzels the fierce Tyger, and makes the sluggish Bear nimbly dance a Cor∣ranto.

Omne adeo genus in terris hominum{que} ferarum{que} Et genus aequoreum, pecudes pictae{que} volucres In furias ignem{que} ruunt, amor omnibus idem.

All kinde of creatures on the earth, beasts grim, And Men, and Fish with golden fins that swim,

And painted Birds alike to rage doth flie. Thus Love bears equall sway in earth, sea, skie.

It is Love makes old Men and Women, that have more toes then teeth, dance and frisk like Goats; it makes old Gowty fellowes break their Cruches, I, and shins too, & dance after Fidlers Hei go mad: and 'tis no new thing, take the Poets reason, which seems to me to be as true as ever fiction was, and that is, Cupid and Death met in an Inne, and being merrily disposed, they did exchange some arrowes out of eithers quiver, which is the cause that young men die, and oft-times old men dote. And who can withstand the force of it? (saith Mr. Bur∣ton) if once it pricks us at the heart, young or old, though our teeth shake in our heads like Virginal jacks, or stand parallel asunder like arches in a bridge; there's no remedy, we must dance and caper Candlestick height, leap over tables, chaires, and stools, though we be 60 years above waste, scarce 30 below.

Maides when they get together (pardon me Ladies, for 'tis my design to touch all) are still either reading or telling of Love-stories, singing Love-songs or Son∣nets, talking of this or that young man, such a Man is proper, fair, and handsome, saith one; and such a Man is black and comely; O! what a pearl is he in mine eye, saith another; and thus they chat when they meet, never thinking or willingly discoursing upon any other subject. And forfoorh they must fast St. Agnes Eve, to see who must be their first husbands, and flock to the Artist to know who they shall marry, and how many husbands they shall have; nay, what would they not give if they might but see him in a glasse? This is no Court complement or allegation, but a downright truth.

We will now turn to the enamorate; and suppose one should endevour to reform him (then which, one had better strive and tame a Panther) immediately he will burst out in Choler, saying, Do you think that Love that thinks the whole Universe too narrow a compasse to be confined unto, and who disposeth of all our wils accor∣ding to his pleasure, be hem'd up in such strait limits as you prescribe? will Love be ruled and governed by the will of any but himself? he will confesse his fault, yet will not insist upon any other argument or reason but his extreme affection, and will not argue with you any where but before the throne of Love, and there he will prostrate himself upon his knees, and vow by all eter∣nity, ndver to rise so long as he lives, unlesse he be in∣gratiated into his Mistresses favour. And such a one is this who sues for an office in fools Paradise; but let him take it, for my part Ile never ride (like one for the County-Clerk ship when a new Sheriff is elected) nor strive with him for it. What (saith he) would you have me inconstant? Oh no, not for a world! What, would you have me mad? (as he is no better) No, I will be constant till death; startling more at the word inconstancy, then at a Devil: so that I have often smiled at those who condemn inconstancy, and are pro∣fessed enemies against it; considering that they them∣selves are not able to be as they say, nor more constant then those whom they brand with the vice of incon∣stancy. For when they fall in Love, do they not fall in love with beauty, or something which seems plea∣sing unto them? now when this beauty doth fade, as time doubtlesse will make all beauty do, are they not then inconstant, still loving those faces that are now grown ugly, and retain nothing of what they were, but only the very name of a face? If to love that, which is contrary to that which was loved, be con∣stancy;

and if uglinesse be contrary unto beauty, then he that did love a fair face, and continues loving when it is ugly, must be concluded inconstant. This considera∣tion makes me think, that the way to avoid inconstancy, is always to love beauty, and when it fades farewel Love, finde some other that is faire, and still love beauty (if you will be loving and accounted constant) and not its contrary, unlesse you be unconstant to your first Love. I know this is point blanck against the opinion of the vulgar, but if they gainsay it, I cannot help it.

Likewise (saith this Love-simplician) did you know what it is to be a fool in such occasions, you would confesse that all the wisdom in the world is not com∣parable to this pleasing folly; were you able to com∣prehend it, you would never aske what pleasure and contentment those faithful Lovers (whom you phrase melancholy and pensive) do receive; for you then would know that they are so ravished in the contemplation of the party whom they love and adore, as scorning all that is in the whole Universe; they do not repent of any thing more, then the losse of that time, which they spend any where else; and their souls not being well able to contain the grandure of their contentment, they stand astonished at so much treasure, and so many felici∣ties which transcends their knowledge. But I am so far from thinking them felicities, as my opinion of the contrary is much fortified.

Had I a quill pluck'd from Cupids wing, and dip'd in the milke of Venus, I could not record all the delight Lovers take in displaying the beauty of their Mistresses, with obsequious Hyperboles, and things most excellent, comparing their eyes to those of night, to the Sun, and call them spheres of light, flaming and strongly en∣kindling all others, they compare her to Aurora, or

the morning, to the Snow, Lilly, Rose, to the white∣nesse of the Swan, sometimes to the Myrtle, some∣times to Gold, Rubies, Diamonds, Crystal, sometimes they parallel her with the Heavens, the Spring, and whatsoever is in any degree excellent; and yet, they think those but beggerly similitudes, and would go higher if they could tell how. They suppose their cheek two fair gardens planted with the choifest flowers of Paradise, making the Lilly and the Rose as obscure types and shadowes of those delicate tinctures laid on their blooming cheeks by natures pencil. They imagine their necks towers of Alabaster, their breasts hillocks of snow inlaid with saphires, their mouthes musicks temple deckt with rails of pearl, their voices the Harmony of the sphears. And these they count as faint Meta∣phors of them, to represent whom (in their thoughts) words are too narrow, and freshest colours too dim.

Oh! how She-lovers fry under the torrid zone of Love, hourly in that Elizium, quenching and renewing their heats, and letting themselves loose to the free∣dome of uncontrouled embraces. Expressing themselves in these or such like Raptures, viz. My Dearest, unlesse thou be'st frosty spirited, unlesse Alecto's cold poison fils thy veins, Ile melt thee into amorous thoughts, and speak charmes to all thy senses, and make thee all flame. And thus they besiege and seek to storme Loves-fort, with whole volly of obediential Oathes, and the hollow Granado's of complement; crying out to their obstinate Sweet-hearts, to tell them (for Loves sake) if it be not better and more lovely to lie intwin'd in their folding armes, freely enjoying their embraces, like Lillies im∣prisoned in goales of snow, or Ivory in bands of Alabaster, then to sit muffled in furs like a bed-rid Miser? They lie open to the touch, the warm snow

and soft polisht Ivory of their brests, which excels in softnesse the ranging clouds, the Indian cotton, and in sleeknesse the smoothest cut Diamond, and these are lures to catch buzzards.

Thus wounds they give, and wounds they take again, Nor doth it grieve them slaying to be slain.

Now to return again to our Loves weather-beaten widgeon, he hugs and embraces all his Mistresses friends and followers, her picture and what ever she wears he adores as a relique, her Dog he makes his constant companion, feeding him at his table, veri∣fying the proverb, Love me love my Dog. If he get a Ring, a Ribband, a shooe-tie, her Garter, a Bracelet of hair of hers, he wears it (ut pignus amoris) for a favour about his arme, in his hat, finger or next his heart. How many of such like, would not let to hazzard their very souls for their Mistresses sake? for∣sake heaven with Venus for the love of an Adonis? There is no Man so pusillanimous, so very a dastard, whom Love would not incense, making an heroical spirit; For (saith Sir. Phil. Sydney) they imagine that Valour towards Men, is an emblem of ability towards Women, a good quality signifying a better. Nothing drawes a Woman like to it. Nothing is more be∣hooveful for that sex; for with it they receive pro∣tection, and in a free way too without any danger. No∣thing makes a shorter cut to obtaining; for a Man of armes is always void of ceremony, which is the wall betwixt Pyramus and Thisbe, that is, Man and Woman; for there is no pride in Women, but that which rebounds from our own basenesse (as Cowards grow valiant upon those that are more Cowards) so that only by our pale asking we teach them to deny,

and by our shamefacednesse we put them in minde to be modest. This kinde of bashfulnesse is far from Men of valorous dispositions, and especially from Soudiers; for such are ever Men (without doubt) forward and confident, losing no time, lest they should lose oppor∣tunity, which is the best factor for a Lover. And because they know Women are given to dissemble, they will never believe them when they deny. They will de∣fend their Mistresses even in a wrong and unjust cause; for from the first moment that they fastened their affections upon that object, they prize it above their own proper essence, and therefore how justly soever an injury or violence may be offered unto it, they think no injustice in themselves to defend it; or because winking at the wrong offered their Sweet hearts, they make themselves unwortby of their grace. Plato is of opinion that it was the Love of Venus, made Mars couragious and valorous: and (truly) who would not be valorous to fight under such colours? Before this cowardly age, there was no way known to win a Lady but by tilting and turning, and riding, to seek adventures through dangerous Forrests; in which time these slender small bon'd striplings with little legs, were held but of strength enough to marry their widowes. And even in our days there can be given no reason of the inun∣dation of Servingmen upon their Mistresses, but only that usually they carry their Masters weapons, and their valour. It is better to be admitted to the title of vali∣ant acts; at least that imports the venturing of mor∣tality; and all Women delight to hold him fast in their armes, who hath escaped thither through many dangers. To speak at once, Man hath a priviledge in valour. In clothes and good face, we do but imitate Women. So then these whiffling skips, these Women in Mens apparel, are too neer a Woman to be beloved

of her. A scar in a Mans face, is the same that a mole is in a Womans, and a mole in a Womans face, is a jewell set in white, to make it seem more white; so a scar in a Man is a mark of honour, and no blemish; for 'tis a scar and a blemish in a Souldier to be without one. A good face availeth nothing, if it be on a Coward that is bashful, the utmost of it is to be kist, which ra∣ther increaseth, then quencheth the appetite. She cares not for a Man that wooes by Letters, and through coward∣lynesse dares not come into her company; no Woman takes advice of any in her loving, but of her own eyes, and her waiting maids; and there is no clothes fits so well in a Womans eye as a suit of steel, though not of the fashion: and no Man so soon surprizeth a Womans affections, as he that is the subject of whisperings, and hath alwayes some twenty stories of his own atchievements depending upon him.

There is one Love-simplician who is so led by the nose into fools Paradise, that if he see an handsome maid smile and laugh upon him, or shew a pleasant counte∣nance, or look (obliquis ocellis) asquint upon him, or use some gratious words, or amorous gestures (as many are too full of) he applies it all to himself, as done in his favour, thinking that surely she loves him; to the Tavern he runs, looks big, erects his Mouchatoes, stampes, stares, and cals the Drawer Rogue, drinks to his Venus in a Venice-glace, and thinks he sees the smile she gave him in it, and to moralize her sex, throwes it over his head and breaks it. This fellow is like to Mullidor (in Greenes never too late) who said to his Mother, that he compared the Church to a look∣ing-glasse, for as a Man may see himself in the one, so in the other the wenches eyes are a Certificate; for upon whom you see all the Girles look, he for foot and

face carries away the bell, Phillida solus habet: And I am sure (sayes he) for these two years I never came into the Church, and was no sooner set, but the Maids began to winke one upon another, to look on me and laugh. Oh! war Mother, when a Dog wags his tail he loves his Master, and when a wanton laughes, for my life, she is over head and ears in Love.

Another Gull seeks to win his Mistresses affection with gallant and costly apparell, putting all he hath on his back, thinking Women are marryed to fine clothes; making his Taylor his Baude, and hopes to inveagle her love with such a coloured suit; surely the same Man hazzards the losse of her favour upon every change of his clothes. Another with an affected pace. Another with Musick. Another with rich gifts, and pleasant discourse. Another with Letters, Vowes, and Promises, to be gratious in her eyes, struts like a Peacock, with his train before her.

But there are many other, who every moment de∣clare their fervour, their torment, and martyrdom; they serve, they sooth, they continually frequent, they spie out all occasions, they silently practise all the ways they can, to come to the end of their designs; and often it happeneth, that as drops of water inces∣santly falling, do hollow Rocks; so ceaselesse Com∣plements soften the most inaccessible rigors. Yet some are so sottishly overcome, as to waste ten years of service to kisse a Womans hand, and suffer for a shameful ser∣vitude, that, which (I professe) I would not endure one year for an Empire.

Fond Novices, you pule, and continually strive to please your Mistresses, which is the only way to make her flie you, nothing so tiring and tedious; such as thus love, must needs perpetually be imprisoned, never

at liberty, always present, continually talking with her, she cannot stir a foot, but you must do the like. If she chance to be at any time ill, or frown, and do not smile upon you, nor please you, then must you forsooth put the finger in the eye and cry, cry tears. Do you think this is the way? no, no, it is in Love as in all things else, the mean is the best measure; so as to avoid all frivolous follies and troubles (as they are no other when you have made the best of them) the only way is but to love indifferently; and if you will be silly fools, and must needs have Mistresses, your best way is never to tie your self to one; for to love one only, gives her an occasion to think that it is for want of courage, that you dare not attempt to love any else, and therefore she will scorn such a fainthearted Lover: whereas, did you Love all you look upon (or at least a good many of them) she will not think you came to her, because you know not whither to go else; but she will then prize you the higher, and will be obliged to love you, espe∣cially if you particularize her above any other; and once a week is often enough to tender your service to her, for oftener is a palpable do∣ting.

But because I say a mediocrity in Love is the best, (me thinks) I see one of these melancholy Lovers, setting a frowning, tart, Saturnine face upon me; Objecting, that he that loves not in the highest point of extremity, does not love one jot; he that can be indifferent and love all alike, cannot love one as he ought to do; or he that can measure, or think any greater then his own, is not a Lover worth a rush; for to injoyn a mediocrity in Love, is to impose an impossibility. And then (poor soul) he shakes his head at me, saying, Ah, you little know

what belongs to Love! and then having recovered his breath, for (through the vehemency of anger towards me) he had almost lost it, he begins to object again, saying, Those effects which belong to an extreme Love, and one that knowes, what Sacrifice and Duties belong unto the Altars of Love, is so far from calling those effects, troubles, or follies (as you terme them) as they think them felicities and perfect contentments; Likewise he saith, that Love is to die in ones self, that he may live in another; Never to love any thing but what is pleasing and agreeable to the party loved. The will must be transformed into a night toy he cals a Mistresse. And can you think (saith he) that one who Loves thus, will ever be troubled with the presence of her whom he loves. If you did but know what it is to Love, you would never think that he who loves, can do any thing to displease. If he chance to commit any fault, the fault it self pleaseth, considering with what intention it was committed. The very desire of being amiable has such a vigour in a right Lover, as though he be rough to the World in general, yet will he be sure smooth and spruce up himself towards her he loves. Nay, he thinks himself in the Orchard of Adonis, or the Elizium fields, if he injoy her company, he is so taken with delight. And these, and an hundred such like whimsical Chym••raes, hot brained Lovers conceive, and do affect a vainglorious humor, which Lovers use to attribute to themselves, and it is to be reputed con∣stant. They suffer themselves wholly to be led by sense, and are so far from repressing these rebellious inclinations, that they give all incouragement unto them, leaving the reigns, and using all provocations to further them; bad by nature, worse by art, education, and a perverse will of their own; they follow on where∣soever

their unbridled affections will transport them, doing all out of self-will, casting reason at their heels; this stubborn-will of theirs perverts judgement, which sees and knows what should and ought to be done, and yet will not do it, slaves to their lusts and appetite, they precipitate and plunge themselves into a Laby∣rinth of cares blinded with lust.

For her they do depart even from their reason, Bids welcome unto Manacles and Prison: In sharpest torments think themselves at ease, So they thereby their fair Saint shall please; And all without expectance of reward; To love her is the honour they regard.

But if this be Love, heaven shield us from it, and preserve our eye-sight.

This love gathereth its heat, and redoubleth its force by hope, which inflameth with the soft and gentle aire thereof our foolish desires, kindleth in our mindes a fire from whence ariseth a thick smoak, which blind∣eth our understanding, carryeth with it our thoughts, holds them hanging in the clouds, and makes us dream waking.

Although she be all soveraignty, As high as heaven, and be a Deity: Yet still my high-blown hopes will have the glory, To enterprise an act beyond all story.

If you narrowly survey the Palace of this amorous passion (the plague and frenzie of the soul) you shall

finde it to be built all upon hopes. The Staires are of ice, made in such wise, that he who most ascendeth, most descendeth; the Hals, Chambers, and Wardrobes, are all furnished and hanged with idlenesse, dreams, desires and inconstancies; the Seats and Chaires are made of false contentment. It hath affliction, torment, and fraud for engineers; uncertainty, fear, false opinion and distrust for guard. The Court being all composed of heartlesse, soft, and effeminate men; the Counsellors are lying and deceit; and the Steward, suspicion. It is a play-game wherewith Nature busieth our mindes; contrarywise when despair is once londged neer us, it torments our souls in such a sort, with an opinion of never obtaining that we desire, that all businesse be∣sides must yeeld unto it. And for the love of that which we think never to obtain, we lose even the rest of whatsoever we possesse. This passion is like unto little children, who to be revenged of him who hath taken one of their play games from them, cast the rest into the fire. It is angry with it self, and requi∣reth of its self the punishment of its own folly and (seeming) felicity; and hence it is, that many despairing of ever having them whom they affect, make themselves away either by strang∣ling or drowning, or some such like miserable end, or continually deploring their dysasterous con∣dition.

Plant me where nothing growes but cruelty, 'Amongst Lions, Bears, and other savage Beasts; To see if they that mercy will deny, Which I in vain implore from humane breasts.

How justly are those cruel Ladies to be condem∣ned, who being rich in beauty (scorning art) suffer their loyall amorists to die for love of them unpityed. They are so nice they scorn all Suitors, crucifie their poor enamoratoes, and think no body good enough for them, as dainty to please, as Daphne herself; they take a pride to prank up themselves, to make young men ena∣mored: but 'tis a lamentable thing to see a silly soul so profuse of Love, as to confer it upon such in∣grate and disdainful Women▪ as if one took delight to feed and flatter Owles. And on the other side (to make neither barrell better herring) some young men are so obstinate, and as curious in their choise, and tyrannically proud, insulting, deceitful and false hearted. Therefore let these go together, for love and hanging go by destiny.

Yet there are some feminine humours so tractable, that they are won with a small intreaty, accor∣ding to that of the Comedian, Such rape thou act'st upon my soul, and with such pleasing violence dost in∣force it, that when it should resist, it tamely yeelds; ma∣king a kinde of haste to be undone, as if the victory were losse, and conquest came by overthrow.

Wounded with Love, they yeeld up Natures treasure, To be all ransackt at the victors pleasure.

There are others, who are more taken with a soothing observance, or handsome congie making, then all the fair qualities or good parts can be in a Man, or the faithfullest service can be rendered them. There are others, who lay snares and keep alwayes a kinde of order in the receit of such as they intend to

in register in the number of their subjects. But at length, this Idalian fire kindles in them, and then are they unable to suffer the absence of their Lover, yet modesty will not suffer them to intrrude into his presence, they desire with all impatience to see him, yet shun all occasions of seeing him, seeking and fearing in one and the same time to meet him, a troublesome passion, that brings them to will and not to will in the same time one and the same thing. She is peevish and sick till she see him, discontent, heavy, sad, and why comes he not? where is he? why bteaks he promise? why tarries he so long? sure he is not well; he hath some mischance certainly, he forgets himself and me. And when he comes, then with a seeming coynesse she looks upon him, with a cold look, though she be all flame with∣in.

Some are as Sappho, who was subtle to allure, and slippery to deceive, having their hearts made of wax, ready to receive every impression, not content till they have as many Lovers as their hearts have entrances for Love, their hearts being like Pumice stones, light and full of holes.

Some are as inconstant as Cressida, that, be Troylus never so true, yet out of sight out of minde; and so soon as D••omede begins to court, she like Venetian traffick, is for his penny currant, à currendo, sterling coyne; passable from man to man in way of exchange.

Others are as Lydia cruell, whose hearts are hammered in the forge of pride, thinking them∣selves too good for all, (when as in truth they are too bad for any) and none worthy of them,

and oft-times nestling all day with the Beetle, are at night contented with a Cowsherd for a shelter. These have eyes of Basilisks that are prejudiciall to every object, and hearts of Adamant not any way to be pierced.

Some are as if they were votaries unto Venus, and at their nativities had no other influence, take no pleasure but in amorous passions, no delight but in Madrigals of Love, wetting Cupids wings with Rose-water, and tricking up his Quiver with sweet perfumes; they set out their faces, as Fowlers doe their Daring-glasses, that the Larkes that sore highest may stoop lowest; as soon as the poor loving fools are wrapped within their nets, then they sue with signes and plead with Sonnets, faign tears, and paint out passions to win her, that seeming to be coy comes at the first lure.

There ate others taken as Schoole boyes catch Squirrels, hunting them up and down till they be weary and fall down before them.

All melted in pure love languidly sweet, She lets her self fall at the Victors feet.

The coyest she that is may be won by fair opportunity, being the strongest plea in the Court of Venus, able to overthrow her be she never so coy; (for it is more easie for some Maides to suffer themselves to be martyred by Tyrants in defence of their Chastity, then (if opportunity, pleasing courtship and importunity serve) not to

yield that to a Lover, which they would have denyed to an Executioner; and there are some so strongly inclined by nature, and assaulted with such violent temptations, that if they resist and become victors over passion, may well be recorded among noble and heroick Women) yet time may be so elected, that he that takes it wisely, shall be sure never to misse: he that can temper toyes with art, she being in a merry vein, may bring that Love which swimmeth in her eyes, to dive into her heart; but other times they are so squeemish, so skittish, and demure, that one may better catch and tame a wilde Horse, then win their favour; no not a look, not a smile, not a kisse for a Kingdome: this being one of their subtle arts, as one wittily saith, Quanquam natura & arte eram formosissima, isto tamen astu tanto spe∣ciosior videbar, quod enim oculis cupitum agrè praebetur, multo magis affectus humanos incen∣dit. Though I was by Nature and Art most beautifull, yet by those tricks, I seemed to be far more amiable then I was; for that which Men ear∣nestly seek and cannot attain, draw on their af∣fections with a most furious desire. And to gull their Lovers the more, and fetch them over, they will shew them Rings, Gloves, Scarffes, &c. saying, that such a Gallant sent them, when there is no such matter, but meerly to circum∣vent them. O the subtilty of Women to whet their Lovers appetite! they will fall out and quarrell with them on set purpose, pick quar∣rels upon no occasion, because they would be reconciled unto them again, according to the old Grammar rule, Amantium irae amoris redinte∣gratio

est. The falling out of Lovers is a renewing of love.

The blunt Countrey wench did as eloquently as she could expresse her self in these words; There is something runs in my minde, I wish it were out; but I wish somebody loved me, as well as I love somebody: Poor girl, both at milking, walking, and working, still something troubles her: at last she cryes out, Hai-ho, for an hus∣band, a bad husband, nay the worst that ever was is better then none. How earnestly do they seek marriage and are never well till they have effected it! O how sweet is the contemplation of marriage to them! And likewise we Batche∣lours, when we see and behold those angelical faces, observe their pleasant gestures and graces, lend an ear to their Siren-like Songs, see them dance, &c. we think their conditions are as fine as their faces, we are taken with dumb signes, we rave, we burn, and how gladly would we be marryed? but when we feel the cares and mise∣ries of it, then we wish to be single again; as the story goes of a Good-fellow, which whilest he was a Batchelour, was a Boon companion, and would spend his money freely, and therefore with his hostess he was termed a Good-fellow; but so it hap∣pened, that at length he was marryed, and coming not so frequently to his Hostess as formerly, nor spending his cash so freely when he came, was by one of them demanded the reason of this his un∣wonted strangenesse and great change; who replying said, I am now married; why then quoth she, Thou art now an honest Man; but he sighingly made answer in these words, Ha, but if I were

once a Good-fellow again, I would never be an honest Man whilest I lived. If this be true, as some out of disconsolate experience will informe us; fare∣well wiving for my part. But to put a period to this Section; Volumes would not be sufficient for him, who should write all the passions which dayly arise as members from this passion, all pens would be weak, words would be dried up, and wits lost therein.

The Power and Effects of Love in Widowes.

REader, I pray thee smile, but do not jear at my curiosity in describing the Effects of Love in Widowes (who, like Heralds Herse-clothes, serve to many Funerals with a little altering the colour) and the wylie lures they lay to bring on their Suitors. It would make a Dog laugh to hear how they will belie their age, saying, they are little past 30 when they have scarce a tooth in their heads. As one reports, who loved a Widow of 50 years of age, she swore she was but 32 the next December, and 'tis a thing more familiar with stale Batchelours; but Venus haec perjuria ridet: Venus laughes at these perjuries.

They will artificially discourse of their former Husbands, saying, they have no memory of life, unlesse it be to think of, and to live in him; thinking thereby to engage their Lovers the more, and to let them see how much they doe deserve to be beloved, in shewing them how capable they are of Love, and how much they can cherrish

the affections of a living Man, since they so long retain those of dead ones; imitating such De∣coyes, as to gain another Mans money, doe willingly deposite some of their own. O hea∣vens! saith she, (relating her Love to her for∣mer Husband) how doe I resent his losse, and have ever since preserv'd so lively a memory of him in my soul (for I did love him with most perfect affection) that me thinks I see him every hour before mine eyes, and me thinks I hear him every minute bid me love him still; making a dead Man a ground bait to draw Suitors▪ on; de∣lighteth in the multitude of them; for by them she gaines: one serves to draw on another, and with one at last she shoots out another, as boyes do pellets in Elder-guns.

She has a trick to commend to them a single life; just as Horse-coursers do their Jades to put them away. While she is a Widow (observe her) she is no morning Woman; the evening and a good fire may make her listen to a Husband; but if ever she be made sure, 'tis upon a full stomach to bedward.

They (all of them) are full of suspicion of their Lovers, extremely jealous, lest they be deceived by young wenches, exceeding hard to be won, and very easily lost, quickly offended, but abominably hard to be pleased.

Really, I admire at those Men, who take delight to Court Widowes. What a fantasticall stomach must he needs have, that cannot eat of a dish of meat, till another have cut of it? Who would wash after another, when he might have fresh water enough for asking? or what

a pitiful thing is it, for a Man that is about to go a long journey, to be tyed to Ride on a Beast that is half tyred to his hand? Men will say he is benighted, and is now glad of any Inne. Therefore I wish you never to marry any Advow∣son that has had other Incumbents; for he that takes her, has but a Reversion in taile, and if she prove good, he may thank Death for his aime; if evill, upbraid him, and not unjustly for his occasion. But hold, a Church-man she dares not venture upon, for she hath heard Widowes com∣plain of dilapidations. Never (with the Philoso∣pher) drink of that Fountain another hath dyed in.

Wherefore it is a resolution of the Spaniard, of what mean quality soever he be, he will not marry a Widow, although she be very young and wealthy, and it hath been a resolution of theirs from antiquity, and continueth to this day: and to this effect one of them made this answer,

I will no Widow wed, my reason's sound, I'le drink no water wherein one was drown'd.

He that takes her halfe worne, makes ac∣count she hath that will pay for new dressing; she seems to promise security in her peace, yet invites many times to a troublesome estate; when the conquest atchieved, scarce countervails the Wars, the principall of her love is perished with the use.

But (indeed) rich Widowes were ordained for younger brothers; for they being born to no Lands, must plough in another Mans soil. But I expect no thanks from them for this, having trespassed a little too much upon their pati∣ence. Wherefore I will proceed on to the next Chapter; and discover to you the Signes of Love.

The Signes of Love.

HAving entered thus far within this melancholy Devils territories; It is our purpose to set be∣fore thee (Courteous Reader) in this Section (as in a glasse) a clear representation and image of a Love-sick soul, and an account of those various gestures, and actions Lovers have, as few Books of this nature do so copiously demonstrate. Love though it be never so close and kept private, may be discovered, if prudence and artifice be used. Yet I wish every one, who deposites his judgement in the discovering of an enamorato, not rashly to give credit to one testi∣mony of contingent signes, but joyn many, and con∣sider them together for the perfection of your judge∣ment; therefore Aristotle adviseth, Ʋni signo non fiden∣dum, sed pluribus inter se collatis. And first, how it may be discoveted by Physiognomie.

We commonly call Physiognomie the science, where∣by Men judge of the nature, complexion and manners of every one, by the contemplation of all the members of the body, and chiesly of the face and countenance: but there is no Physiognomie so certain, as that we are about to touch, whereby Men may be easily con∣vinced of that which they think to hide in their hearts, which notwithstanding is quickly discovered

in their countenances, as if we read it in a Book; ac∣cording to Ovid;

Heu quam difficile est crimen non prodere vultu!

How hard is it a fault with face not to bewray?

And to the same effect, the Wise man saith, Ecclus. 13. 26. Cor hominis immutat faciem sive in bono sive in malo: The heat of Man changeth his countenance, whether in good or evill; for in anger and fear we see Men, either extreme pale or high coloured; in melancholy and sadnesse, the eyes are heavie; in joy and pleasure, the motions of the eyes are lively and pleasant, according to the Diverb, Cor gaudens exhilarat animum; A re∣joycing heart maketh merry the face. And it is a received opinion, that Vultus est index animi; the countenance is the discoverer of the minde. So that one affirmes that those that are in Love, semper con∣niventes, have a continuall motion or winking with their eye-lids. Tears are signums of this passion, which may be observed by the Poets so often repre∣senting unto us Lovers weeping and lamenting▪ be∣cause Love is delighted in tears; but this signe is not pathognomical, nor very certain, especially in Wo∣men, who have the command of their tears, and can unsluce the floudgates of their eye when they please.

But as this passion enters first into the internall parts by the eyes; so they send forth the first as∣sured and undoubted tokens of the same (for there is no passion but some particular gesture of the eyes declare it): So soon as ever the malady hath seized upon the patient, it causeth a certain kinde of mo∣dest cast of the eyes; but if it begin to get strength

upon the party, then the eyes begin to grow hollow and dry, and you may observe them to stand, as if they were in some deep contemplation, or else were fixed in beholding something that much delights them. Jonadab discovered by the languishing countenance of Amnon, Davids son, that he was in love with some great Princesse or personage. The hair of his eye∣browes stand upright and grow hard, he rubs his eyes very much as though he were sleepy, he rols his eyes much. His eyes are all white, either to weare the livery of his Mistresse complexion, or to keep Cupid from hitting the black.

Hair growing thick behind the ears, and besides the temples, is a signe of a vehement inclination to love. Valescus de Tarenta the most famous Physitian of his age, observes the chopping of lips in Women to be a sign of their inclination to this malady; for that it denotes the intemperate heat of the matrix. They cannot endure to look any in the face, because they think, that through their eyes they see their hearts.

His armes are carelesly used, as if their best use were nothing but imbracements. He is untrust, un∣buttoned, ungartered, not out of carelesnesse, but care; his farthest end being but going to bed. Her favours lift him up as the Sun doth moisture; when she dis∣favours, unable to hold that happinesse, it fals down in tears. If you aske him a question, he an∣swers not, or not to the purpose; and no wonder, for he is not at home, his thoughts being gone a wool-gathering with his Mistresse. Stragling thoughts are his content, they make him dream waking. Speak to him, he hears with his eyes, eares follow his minde, and that's not at leasure.

Ovid saith, that palenesse is a constant colour with Lovers.

Pallidus omnis amans, color hic est aptus amanti.

One trembles at the sight of his Mistresse, tremor cordis, palpitations of the heart; another sweats, blowes short, his heart is at his mouth, leapes, he burns, freezes, and sometimes through violent agita∣tion of the spirits bleeds at nose. He denies nature her due in sleep, and payes her with watchfulnesse, he lies upon a bed of thornes, he has no order or equality at all in his gestures, motions or actions; he thinks of businesse, but never does any; he is all contemplation and no action; nothing pleases him long, but that which pleaseth his own fancy. They are the consu∣ming evils, and evill consumptions that consume him alive. He perpetually sighes to the hazzard of his buttons, and complaines without any evident cause.

Poor soul, he is inflam'd with fits of Love, So violently hot, as they do move His pulse to beat a Madmans temper: he Does sigh, does langish, and half dead is he, And ever in such violencies swell, As aske him what he ailes, he cannot tell.

As the old Woman catechized her Son Mullidor; Thy cheeks are lean, and now thou looks like Leuton pale and wan, I saw thy stomach to night, thou art not thine own Man; thou hadst of late (God save thee) a lovely plump pair of cheeks, and now thou looks like a shotten Herring. Tell me Mullidor, and fear not to tell me, for thou tellest it to thy Mother, what ailest

thou? is it a grief of body, or of minde, that keeps thee on the Holy-dayes from frisking at the foot∣ball? thou art not as thou wert wont, and therefore say what thou ailest, and thou shalt see old Women have good counsell. At these speeches of his Mother, Mullidor fetched a great sigh; and with that, being after supper, he brake winde; which his Mother hearing, Oh Son (quoth she) it is the Colick that troubles thee, to bed man, to bed, and we will have a warme Pot lid. The Colick Mother, no, 'tis a dis∣ease that all the cunning Women in the Countrey cannot cure, and strangely it holds me; for some∣times it holds me in my head, and sometimes in mine eyes; my heart, my heart, oh there (Mother) it plays the Devill in a Morter; sometimes it is like a frost, cold; sometimes like a fire, hot; when I should sleep, then it makes me wake; when I should eat, then it troubles my stomach; when I am alone, it makes me cry right-out, I can wet one of my new Lockeram napkins with weeping. It came to me by a great chance; for as I looked on a fair flower, a thing I know not what, crept in at mine eyes, and ran round about all my veins, and at last got into my heart, and there ever since hath remained, and there (Mother) so wrings me that Mullidor must die, and with that he fell on weeping. His Mother seeing him shed tears, fell to her hempen apron, and wip't her bleared eyes, and at last demanded of him if it were not Love. At that question, he hung down his head and sighed. Ah my Son (quoth she) now I see 'tis Love, for he is such a sneaking fellow, that if he but leap in at the eye-lid, he dives down into the heart, and there rests as cold as a stone, and yet touch him and he will screek.

Erasistratus discovered the love of Antiochus to his Step-mother, for so soon as ever she entered the Chamber, his colour changed, his speech stopped, his looks were pleasant, his face burned, and he was all in a sweat, his pulse beat very disorderly, and lastly his heart failed him; with other such like symptomes, which are wont to appear in melancholy lovers. Galen saith, that by these forementioned signes joyned toge∣ther, he discovered the miserable doting of the wife of Justus upon Pylades, because saith he, at the na∣ming of Pylades, her colour changed from white to red, and from red to white, alternis vicibus, her pulse beat unequally and with divers motions. It is undeniable, but that a passionate Lover may be known by the pulse, by reason of the stirrings of the spi∣rits; for which cause, saith Avicen, if one would know the name of such a ones Mistresse, he must feel his pulse, and at the same instant name the party whom he suspects to be the cause of his malady, and take some occasion or other to commend her beauty, sweetnesse of behaviour, attire, or qualities of the minde; for at the same time, Pulsus diversicabitur in varietate magna, & fiet similis intersecto; you shall perceive (saith he) a strange alteration in the motion of the pulse, and it will be very unequall, swift and often in∣terrupted.

Mr. Burton in his Anatomy of Melancholy saith, the best conjectures are taken, from such symptomes as appear when the parties are both present, all their speeches, amorous glances, actions, and gestures will be∣wray them, they cannot contain themselves, but they will be still kissing, joyning hands, treading on one ano∣thers toes, embracing, pinching, diving into their bosoms, &c. Though it be so that they cannot come neer and have the opportunity to dally, yet if they be

in presence, their eyes will bewray them: Ubi amor, ibi oculus, where I look I like, and where I like I love. They will be still gazing, staring, winking, nodding, stealing faces, smiling and glancing at her, with much eagernesse and greedinesse, as if their eyes should never be satisfied with seeing her.

It is affirmed by some, that those that are sick of love melancholy, are generally lean throughout the whole body, facit amor maciem, as well by reason of their little eating and drinking, as also for their bad digestion, by reason that the spirits, and natural heat are withdrawn from the stomach to the brain. Another will have leannesse to be caused in a Lover, by reason of too much intention of the minde, pen∣sivenesse and anxietie; the Lover loseth the fulnesse of flesh, and good liking of his body, that before he enjoyed. A third will have leannesse caused in Lovers, by a direction of vitall heat from the circumference to the Center, thereby consuming the vitall spirits, drying the body and causing leannesse.

They are troubled with immoderate watchings, wa∣kings, and sighings, because in Lovers are divers imagi∣nations, and fancies, that steal into the brain, and never suffers them to take any quiet repose; whence the brain becomes dry and cold; and if by chance they be surprised by any light slumber, which is the provisi∣on Nature hath made for the repairing of the animal spirits, which in them are wasted and much impaired, by the violence of their imagination and excessive wakings; that slumber is attended on by a thousand phantasmes and fearful dreams, so that they awake oft-times more discontented, sad, pensive and me∣lancholy then before; and for the most part they finde

themselves more tormented sleeping then waking. They are vexed with immoderate sighings, by reason that they many times are oblivious of drawing their breath, be∣ing wholly taken up with the strong imagination, that they love either in beholding the beauty of their objects, or else in their absence contemplating on their rare perfections, and contriving the means how to come to their desires: so that recollecting themselves, Nature is constrained to draw in as much air at once, as be∣fore it should have done at two or three times▪ And such a respiration is called a sigh; which indeed is nothing else but a double respiration. Observe one tranfixed with violent Love (whose minde is be∣witched, brain dislocated, and reason eclipsed) and you shall finde that all he holdeth, all he meditateth on, all he speaketh, all he dreameth, is of the creature he loveth. He hath her in his head and heart, painted, graved, carved in the most pleasing formes. For her he entereth sometimes into quakings, sometimes into faintings, another while into fits of fire, Ice; he soreth in the aire, and instantly is drenched in the abysse; he attendeth, he espieth, he fears, he hopes, he despaires, he sighes, he blushes, he waxeth pale, he doteth in the best company, he addresses his colloquiums to Woods, Groves and Fountains; he writeth, he blots out, he teareth, he lives like a spittler estranged from the con∣versation of Men: Repose which charmeth all the eares of the World, is not made for him, still this fair one, still this cruel one, tormenteth him. Plutarch saith, the heart of a Lover was a City, in which upon one and the same day, were seen sports and banquets, battles and funerals.

You shall see another of Cupids slaves bur∣then himself with Newes of no value; he makes a secret of every thing, and gives out those for

mysteries to his Mistresse, which are proclaimed with a trumpet.

Another is so extremely open breasted (that you need look for no other signe) he tels all his thoughts, and as if his heart were a Sieve, it keeps nothing which it sends not out by the lips. He becomes an extreme babler, which proceeds from the influence of the heart; for Plutarch saith, that Love is naturally a great babler, chiefly when it chanceth to light upon the commendation of those things that are its objects. For that Lovers have a strong desire to induce others to give credence to that whereof themselves are already perswaded; which is, that they love nothing but what is absolutely perfect, both for goodnesse and beauty; and they would willingly have these opinions of theirs confirmed also by all other judgements. He is im∣portunate and unseasonable in complements; he pratles with his friends whilest he hath a fever; he tels ex∣travagant tales, wherein he makes himself very facetious, although at the latter end of the discourse, he askes where the conceit to be laughed at lies. He is very merry, and then within a moment he fals to be very melancholy and extreme sad, pensive and dejected; then by and by he entertains himself with some merry pleasant conceits, and then within a small tract of time the contrary; by this weather cock you may perceive in what quarter the winde is. This passion makes him very simple, next door to sottishnesse, and makes him do many extravagancies; so that through these fooleries, he brings to himself a turbulent life, a continual torment, a hasty death, and his salvation doubtful.

All of them are restlesse, casting their weari••d members upon their loathed beds in their solitary Cham∣bers, filling the aire with a thousand throbs and in∣terrupted

sighes, sometimes disturbed with the rivality of others, sometimes afflicted, and fear those manifold mischances that may befall the person beloved; so that the many passions that multiply in the breast of a Lover, do bring with them an extenuation and impairing of the complexion; and sometimes a strange kinde of al∣teration in the individual essence, from whence doe arise those furies of Love, and potent frenzies, and in∣sensible astonishments, which happen many times to those that love, either because they make not reason the fore∣runner of their sense, or because they directed not their loves by the rules of wisdome, which teacheth the only means to the attaining of all other virtues. They are guided with the blind Lanthorne of sense, whilest rambling in the streets, they leave reason sleeping with the Constable. Never raged Alcides on mount Oeta, nor fierce Orlando for his Angelica more then these Vtopian Lovers, for their imaginary shadowes. You may observe this passion drawn to the life by Virgil in his Dido Aeneid. 4.

Uritur infelix Dido, tota{que} vagatur Urbe furens, &c.

She was so tormented with the heat of her love, that she ran up and down the City as if she had been distracted. For Lovers through despair of obtaining their desires, through the inflamation of the vitals become nelancholy, which is (to speak truth) a madnesse; for all passions that produce strange and unusuall be∣haviour, are called by the general terme of mad∣nesse. And of the severall kinds of madnesse caused by Love, he that would take the paines might enroll a legion.

By reason of these perturbations of the minde, the bloud becomes adust, as in all other violent passions, excepting joy, according to Galen, by which means divers have fallen into strange and desperate diseases, growing foolish, mad, Cynicall and Wolvish. The learned Avicen reporteth in his Chapter de amore, that from this passion proceeds the Green sicknesse in Wo∣men, (which is sometimes accompanyed with a gentle Fever, called by our modern Writers an amo∣rous Fever) Suffocations, Head-ach, Epilepsies, and divers other desperate symptomes, which▪ for the most part (saith he) admit neither cure nor miti∣gation.

The poor inamorato loves to be in melancholy Satur∣nine places, where he may best contemplate the beauty of his▪ Mistresse, and not be obstructed by other objects, where he may best remember any one action of hers; nay, the very place where he last saw her; for love breedeth melancholy, and melancholy requires solitari∣nesse, and solitarinesse setteth the thoughts on worke. Do you think he would change his contentment, for any thing in the whole Universe? he is so jealous and so careful to entertain this very thought, that lest he should make any a sharer with him, he will retire unto the most solitary and unfrequented places that he can finde; he cares not for the society of Men, or all the delight that Men can devise and use to court with such care, so he may enjoy his own thoughts.

He may be styled an Astronomer, for he fixes the eye of his meditation upon the wandring Venerean Planet. If you go into his study, you shall finde ten amorous volumes, for one pamphlet of Theologie, and scarce that too. O! how the shelves are stuft with Romances, and his pockets with Songs and Sonnets;

he longs to be graduate in the University of Venus; he accounts himself already Master in this art in actu designato, and thinks long till he be in actu exercito; nothing now in his judgement is wanting to compleate his degree but a Pone manum in manum maritae.

If you observe a Lover in the presence of his Mistresse, you shall see him either struck dumbe, or when he speaks it is but stammeringly, not knowing how to speak. And this is, because the sense of a Lover being too earnestly intent and setled in the contemplation of the beauty of his Mistresse, he doth as it were altogether forget himself, and being lull'd asleep in his beloved object; the over vehement inten∣tion of the minde, taketh away the outward use of the tongue; for experience the best Schoole-mistris, whilest a Man attentively hearing any delightful mu∣sick, all his other senses are out of joynt and uselesse, the powers being hindered from their due operation, by the concourse of the vitall spirits to that power only, which so attentively worketh, and therefore it is no great wonder, if Men stand as mute as Fishes in the presence of their Mistresses, when they have most need to speak. Or because (as an Amorist saith) that a Lover fearing that he should not speak so as may please, and tickle the ears of his Mistresse, chuseth ra∣ther to be silent (making his tongue more a stock then a Lambes tail) then to utter his minde imper∣fectly; and if he dare proceed so far as to open his mouth, still fearing that he cannot speak as he should, nor so eloquently as he would, utters his minde stammeringly and interceptedly. Also at that present he is of a flushing colour, and looks as though he were drunk, because the object from which his love taketh greatest force being present; he by reason of

the great joy that he feeleth in the presence thereof, sendeth forth those lively flames, which being plainly descried in the superficiall parts of the face, do com∣monly give such a vermilian tincture, that the whole countenance seems to be covered with a flashing kind of ardor, and that by reason of the great store of spirits gathered into that place.

An unfortunate Lover speaks of nothing but his Mistresse and his flames, he is alwayes in the fire like the Salamander, he has a perpetual Mount Aetna in his breast; nay, saith he, I will touch a Forrest with my finger, and it will totally burn and waste it. But contrarily, he that prospers and speeds in his love, or gets a pleasing answer from his Mistresse, he alwayes shews a merry cheerfull countenance, jocond and laughing, full of spirit, quick eyed, eloquent, and in his whole carriage full of joy and conso∣lation.

This passion cannot be concealed, for amorous pas∣sions do prick and wound the hearts of inamoratoes, and therefore provoked by the sharpenesse of such a spur, they cannot but manifest their grief; for it is some comfort to him that is assailed, to vent that which went in at the eye by the mouth, by the help of his tongue, by sighing, by making complaints to sense∣lesse creatures, many times to his bed-curtains.

It requires much subtlety and craft to discover this passion in Women, they conceal and smother it so closely, that they will seem to be in a great fury and hatred, when they most of all love, giving peevish answers, and refuse seemingly the affections presented unto them; but

—Licet ipsa neget, Vultus loquitur quodcun{que} teget.

They are like those Physitians and Lawyers, that refuse a fee, yet put out their hand to take it. Or,

She'l flie away, and yet would fain With all her heart be overtain. She will deny, yet seem to dant A Lover when she fain would grant. She will resist, that you at length May seem to vanquish her by strength. For thus her honour does ordain, She should resist, and yet but faign.

Yea, (Ladies) you shall see some of your own sex so surprized with affection, as it bursts out into violent extremes; their discourse is semibrev'd with sighs, their talk with tears; they walke desperately forlorn, making Woods and Groves their disconsolate consorts. Their eyes are estranged from sleep, their weakened appetite from repast, their wearied limbs from repose. Melancholy is their sole melody; they have made a contract with grief, till grief bring them to their graves. And truely those poor Maids are to be pityed, because their own tender hearts brought them to this exigent; have either set their affections where they thought verily they might be requited, and were not; or else where they received▪ like seeming tender of affection, but afterwards rejected; what they wished to effect, they could not. So as in time they fall in a poor Maudlins distemper by giving rains to passion, till it estrange them from the soveraignty of rea∣son. I could say more, but modesty will not per∣mit me.

Yet, some there are, who are not such kinde souls, nor half so passionate, more discreet in their choise, and

in the passages of Love more temperate. These will not daigin to cast a loose look upon their beloved; but stand so punctually upon their termes, as if they stood indifferent for their choise, albeit constantly (though privately) resolved never to admit of any change. These scorn to paint out their passions in their colours, or utter their thoughts in sighes, or shed one dispassionate tear for an incompassionate Lover. Their experience hath taught them better notions; they will seemingly flie (as I have said) to make them more eagerly follow, and to take them by whom they are most taken. They can play with the flame and never singe their wings, look Love in their face, and pre∣serve their eyes, converse where they take delight, and colour their affection with a faigned disdain. These are they who can walke in the clouds to their intimatest friends, making their eyes strangers to their hearts, and conclude nothing more foolish then love if disco∣vered, and nothing more wise if artificially shadowed.

Some Artists will undertake to judge who are in Love by Chiromancy, by the lines of the hand. For say they, If a little crosse be upon the line of life (in the hand) neer the angle, it portends maladies of Love. Also, if the table line joyn it self with the middle natu∣rall line, so as both do make an angle, this doth demon∣strate one to be variously troubled with Love, rendring the parties life very displeasing.

It seems to some (how true it is I know not) to be possible for a man to know whether one be in Love or no, by their natural and animal dreams, if the party will but relate them at his awaking; for the fancy in sleep is most taken up with those things that the minde hath been busied with in the day; according to that in the Poet;

Judicibus lites, aurigae somnia, currus: Vana{que} nocturnis meta cavatur Equis. Gaudet amans furto, &c.

The Lawyer pleads in's sleep; the careful swains Manage their pransing coursers o're the plains. Lovers dream of their stoln delights, &c.

And indeed dreams do sometimes so far ingage them, as they cannot dissemble nor deny them.

They say, that those Lovers who are very melancholy through the extremity of this passion, are accustomed to horrible and fearful dreams, by reason of the melancholy vapors that ascend up into the brain. And because this affection of all others doth most disturbe and afflict the spirits, and from that disturbance and purturbation these monstrous and horrible dreams do arise; so that many times by reason of their (little) sleep, they bewray a strange kinde of horror and astonishment in their coun∣tenances.

Also, to dream of travelling through Woods, sticking in Bushes, and Bryers doth signifie much trouble and crosses in love.

To dream of Angling and Fishing signifies a diffi∣culty, and the party despaires of obtaining the party beloved. But to dream of Banquets and Feasts, doth signifie the hopes of the party loving, and that his pro∣ceeding in love shall be prosperous.

To dream of winds, stormes, and showers of rain, doth signifie Love passion.

To dream of riding on a tired Horse, or drawing water out of a Well, or climbing upon a steep hill, is a sign of a vebement Love passion.

To dream of seeing ones Mistresse in a glasse, is an

infallible token of Love, and that there shall be recipro∣call affection between the parties.

To dream of being a Husbandman or Plowman, to sow, plant, or dig, is a signe of being in Love.

But Sanguine-complexioned Lovers, use to dream of pleasant and delectable things, as fair Gardens, Or∣chards, flowers, green meadowes, bedeck't with the pride of Flora, pleasant Rivers, dreaming that they sit culling and playing with their Sweet-hearts upon their pleasant bancks, often thinking they see many little Cupids flying in the aire; and all delightful dreams they say, proceed from an amorous and love pierc't soul. As to dream of singing or playing on any instrument, doth signifie that Love hath seiz'd upon the party. For if dreams and wishes had been all true, there had not been since Popery one Maide to make a Nun of. But whether dreams are onely the working of the fancy and imagination, upon such things as have been seen and thought upon, or presages of things future, it is not our present purpose to determine.

We will now see what we can discover in a Love-sick minde, by the sublime science of Astrology, maugre all its Antagonists. First diligently inquire whether the party hath had any crosses or troubles which might cause a dejection of the soul in him, and whether they do not suspect the party to be in Love; these being con∣sidered then you may safely go on to judgement.

Saturn generally signifies melancholy, and by conse∣quence alienation of the minde, madnesse, &c. and there∣fore always when you finde him to be significator of the malady, or in the ascendant, or in the sixth house, the sick is afflicted with care and grief, and be sure the Love∣sick minde suffers for it.

Also if Venus be author of the disease, and she Lady of the ascendant sixth or twelfth houses, the distemper

comes from Love, or something else of this nature is the cause.

If the ☉ or ☽ or Lord of the ascendant, or two of them at the least be afflicted, the disease is in the spirits, together with an indisposition of the minde; the reason whereof is, because the Lord of the ascendant, and dispo∣sitor of the ☽, are properly the significators of the ani∣mall faculties, which do cause infirmities in Man, or which may chance unto him; a deprivation of sense, mad∣nesse, or frenzie through Love melancholy.

Venus significatrix and afflicted, argues a great de∣sire to Women, wherewith both body and minde are disturbed.

Wheresoever you finde Mercury afflicted and significa∣tor, shewes doting fancies.

If the Planet who rules the sign, wherein the Lord of the ascendant is, and he who is dispositor of the ☽ be infortunate and in their fall, detriment or otherwayes very much afflicted, the disease reignes and rageth in the minde.

At what Age we begin to be in Love. What Complexions do best sympa∣thize. What Complexions are most subject to this Malady; and at what time more then another.

IT is most certain, that there is nothing more im∣patient of delay then Love, nor no wound more in∣cureable whilest we live. There is no exemption, no age, no condition are more ignorant of it, then of their bread, all have a taste of this potion, though it have several degrees of operation, and at several seasons.

Look all about you, who so young that loves not? Or who so old, a comely feature moves not?

But the most received opinion is, that Men and Wo∣men are subject to this passion, as soon as they are en∣tered into those years in which they come to their puberty; which appeareth in Men chiefly by their voice, which at that time growes great and harsh; it may be known also in Women by observing their

breasts, which about this time begin to swell and grow bigger, and that for the most part about the age of 12 and 14; so likewise it is the justice of nature, that those creatures that soonest meet their period, do as suddenly arrive at their perfection and maturity; as we may observe in Women, who as they are ripe sooner then Men, so they commonly fail before them.

Some there are that would deprive men of this power, or Love to have any power over them, so long as they are under the age of twenty years; for Homer saith, Love pricks not till such time as the chin begins to bud: which is altogether repugnant to truth and dayly examples; for we see many to rage furiously before they come to years of discretion; espe∣cially Women. Quartilia in Petronius never remem∣bered that she was a Maide. Rahab the Harlot began to be a profest Quean at ten years of age, and was but 15 when she hid the spies, as some report. Leo saith, that in Africk one shall scarce finde a Maid at 14 years of age; for when the vehemency of Adolescency (which is betwixt the age of 14 and 28) beginneth to tickle them, and when they have greatest need of a bridle, then they let loose the raines, committing them∣selves to the subjection of this passion.

There are many forward Virgins of our age are of opinion, that this commodity can never be taken up too soon, and howsoever they neglect in other things, they are sure to catch time by the forelock in this; if you aske them this question, they will resolve you 14 is the best time of their age, if 13 be not better then that, and they have for the most part, their Mothers example before them to confirme and prove their abi∣lity; and this withall they hold for a certain ground, that be they never so little, they are sure thereby to

become no lesse; yet let me tell these forward Girles, the effects that (most commonly) ensue, are dange∣rous births, diminution of statute, brevity of life, and such like.

This passion is more tolerable in youth, and such as are in their hot bloud; and shall I be bold to speak it without offence to the stale Batchelors, that Love is not properly nor naturally in season, but in that age next unto infancy.

—Nunc grata juveni Venus.

Venus to young men is a welcome guest.

But for an amorous complexion to cover glowing fires beneath the embers of a gray-beard; to see an old man to dote upon Women, what more odious? what more absurd? yet in some this Idalian fire flameth more in their old age then in their youth. Aristotle saith, that old men are not out of the reach of Cupid, nor bid defiance to Venus till they have passed the age of 70 years. And truly a gray-head and a wanton-heart are ill suited; it is more ridiculous to see it in Women then men. It rageth in all ages; yet is it most common and evident among young and lusty persons, in the flower of their age, high fed, and living idly; for such as are continually imployed, it scarce touches them till they come to be 24 or 25 years of age, and then but very lightly, according to the speech of Lyndamor to Pallemas, that he had arrived to the age of 25 years, before he ever felt any effects, as Love useth to pro∣duce in hearts of his age. Not but that he was of his naturall inclination as much devoted servant unto Ladies, but being continually exercised in businesse much different from idlenesse, he had no pleasure to

let Love sow any seeds in his soul; for ever since he was able to bear armes, moved by a generous in∣stinct, which invites noble spirits unto dangerous enter∣prizes, he was perpetually in wars, where he did most heroically signalize himself.

Some have given two reasons, why youth is more subject to this illimited passion, then any other age.

The first is, That naturall heat or vigour which is most predominant in youth, provoking him to at∣tempt the greatest of difficulties, rather then suffer the repulse where he affects.

The second is, Want of imployment, which begets this distemperature; Vacuo pectore regnat amor, Love playes hai-day in an idle person. Amor otiosae cura est solicitudinis, saith Theophrastus, it is an affection of an idle minde. Also it fosters it self by a writ of Privi∣ledge in the hearts of young men, who abounding with much bloud, and consequently with great store of Vitall spirits, are more fiery and ardent, making them full of wanton and youthfull de∣sires.

I have many times observed a great sympathy and affection young boyes and girles have one to another; and (indeed) there is a pretty pleasing kind of wooing, drawn from a conceived, but concealed fancy, which suits well with these amorous younglings; they could wish with their hearts, ever to be in the presence of those they love, so they might not be seen by them. Might they chuse, they would converse with them freely, consort with them friendly, and impart their truest thoughts fully; yet would they not have their bashful loves finde discovery. They would be seen, yet seem obscured; Love, but not disclose it; see whom they love, but not be eyed. Yea (which hath struck me into

more admiration) I have known divers, whose unripe years half assured me, that their green youth had ne∣ver instructed them in the knowledge, nor brought them to conceit of such vanities; excellently well read in Love Lectures, and prompt enough to shew proofes of their reading in publick places. The amo∣rous toyes of Venus and Adonis, with other Poems of like nature, they peruse with such devotion, and re∣tain with such delectation, as no subject can equally relish their unseasoned palats, like those lighter discourses.

If this passion begin in infancy, and so continue, it is more affectionate and strong, because that custom which is taken in that age, doth by degrees become a nature, which growing up with years, growes solid and unalterable.

Fronutus saith of Love, Juvenis pingitur, quod amore plerum{que} Juvenes capiuntur; sic & mollis, formosus, nudus, quod simplex & apertus hic affectus; ridet, quod oblectamentum prae ase ferat, cum phire∣tra, &c. The reason why Love was painted young is because young men are most apt to Love; soft, fair and fat, because such folks are soon captivated; naked, because all true affection is simple and open; he smiles, because merry and given to delights; hath a Quiver, to shew his power, and none can escape him, old nor young; is blinde, because he sees not where he shootes, nor whom he hits, &c.

Let us now Demonstrate what temperatures and complexions do sympathize together, and are most prone and apt to receive the impression of this Passion.

THe diversitie of complexions, breeds a diversity of desires: whereby they judge diversly of things pre∣sent, and follow those which do best agree with their constitutions, whereby we see that in the election of any thing whatsoever, the appetite doth accommo∣date it self to the temperature of the body; for we see Men fit themselves in their customs and carriages to their corporeal temperature, ever desiring to converse with their like; for Nature would so have it, to this only end that every one should be esteemed, and be loved; and they that are not absolutely faire in every part, should not be despised▪ but being received into grace and favour with their Lovers might live honest∣ly, in mutuall society, and in good esteem with them. Every like desireth, and loveth his like; whereby ever for the publick good, there remaineth nothing despised, because there is nothing but hath its like. And therefore to the eyes of a Moor, the black or tawny counte∣nance of his Moorish Damosel pleaseth best; and yet such a one would almost turn the stomach of a Sanguine complexioned English man to look up∣on.

Now to discover those who are most prone and apt to love. The fairest are inclined to love, because the cause of love is beauty; and he or she that hath the cause in potentia, doth easily produce the effect: And there∣fore

saith the divine Plato, that Love reigneth most in the hearts of those young men (the which, he that hath but half an eye may dayly see) that are honorably born, and tenderly brought up, who as apt receptacles receive into them that passion. Or more probably, Venus be∣ing the giver of beauty, likewise inclineth those to love, upon whose nativity she cast her influence; for it seldome falleth out that beauty is separated from the force of love, and for as much as custome in all things hath the force of Love, they that are beautiful follow∣ing custome cannot but Love. Galen saith, that the manners of the minde do follow the temperature of the body. We see those that are of a sanguine complexion, are generally very amorous. Hairinesse, saith Ari∣stotle, is a signe of abundance of excrements, and therefore much addicted to this passion, Venus tickling them with a delight of emptying of their seminal ves∣sels; for a Woman cannot endure a Man with a little beard, for that they are commonly cold and impotent.

The aire, Climate, and place of ones birth, are of very great consideration in this particular.

And now being in the bowels of Love, some will ask, Whether Men or Women be soonest allured, and whether be most constant, the male or the fe∣male?

I answer, That most Women are to be won with every pleasing winde, in whose sex there is neither force to withstand the assaults of Love (as we shall hereafter more fully declare) neither constancy to re∣main faithful; therefore Women are the soonest allu∣red, and most inconstant.

Likewise, a hot and dry temperature, or else such a one as is only hot, is much inclined to love; for a Man that is hot is hairy, high coloured, with a black thick curled head of hair, great veines and big voice; (and

what a pretious thing a black Man is in a Womans eye, I will refer to the judgement of their own sex) I dare boldly affirme, that that man hath a hot and dry Liver, and his generative parts are also of the same temper, and so consequently very much inclined to this passion; which is also confirmed by that of Galen, that a hot complexion, or such a one that is hot and dry, is much more prone and subject to a violent and irre∣gular love, then any other temperature or complexi∣on whatever: from whence we may infer, that Men are oftner and more grievously tormented with this malady then Women, whose temperature is lesse hot and lesse dry. But Women are naturally of meaner spirits and lesse courage then Men, having weaker reasons: and therefore are lesse able to make resi∣stance against so strong a passion. And hereto accords that of Hero in her Epist. to Leander in Ovid.

Ʋrimur igne pari: sed sum tibi viribus impar; Fortius ingenium suspicor esse viris. Ʋt corpus, teneris sic mens infirma puellis.

Our flames are equall: but your kinder fate Hath lent you strength, your hearts to temperate. But in our weaker sex, our passions finde, A feeble body bears a feeble minde.

Women often become frenetick, and mad for Love, but rarely men; unlesse it be some effeminate weak spirited fellowes. Upon this, I took occasion one day to visite Bedlam, and for one Man that was there for Love, I found five Women; and those Men that were there, were such as had lived effemi∣nately,

idly, and dieted themselves riotously and delicately.

Ficinus cap. 19. Comment. in convivium Platonis, saith, Irretiuntur cito quibus nascentibus Venus fuerit in Leone, vel Luna Venerem vehementer aspexerit, & quia eadem complexione sunt praediti. They are most prone to burning lust, or the vehement scorching of the Idalian flame, that have ♀ in ♌ in their Ho∣roscope, when the ☽ and ♀ be mutually aspected, or when ♄ is in a △ or ✶ aspect, with the ☉ or ☿, especially if it happen in the second or fifteenth day of the ☽; or such as be of the complextion of ♀, and that is a white ruddy complexon, fair and lovely eyes, a little black, a round and fleshie face, fair hair and smooth, a rolling eye, and one desirous of trimming and making himself neat both in clothes and body. In whose geniture ♂ and ♀ are in ☌, ✶ or △, Plerum{que} amatores sunt, & si foemina, meri∣trices, they are undobtedly inclined to love and erorick melancholy, and if Women, Queans; for Martialists and Men of War are easily taken prisoners by Cupid. Cardan saith of himself in the judgement of his geni∣ture, that a ☌ of ♀ and ☿ in the dignities of ☿, perpetually troubled him with venereal thoughts, that he could never rest, so strong was their influence up∣on him. In whose genesis ♀ shall be in a masculine signe, and in the termes or ☍ of ♃, signifies the parties to be very much inclined to the sports of ♀.

Phlegmatick persons are rarely captivated, and those who are naturally melancholy lesse then they; but if they once be catched in the snare (unlesse they hang themselves, which they will be much inclined to) they will never be free. But (as Mr. Burton saith) the

Colts evil is common to all complexions, whilest they are young and lusty. And some refer it adtesticulorum crisin, to the hot temperature of the resticles.

Now to declare what time is most fit and delight∣full to Lovers; It is that time of the year, when the longest dayes make the evenings most delightful, and dispose Lovers to accommodate their ears, to the chirping melody of the airy Quire, which awakeneth a marvellous desire in their hearts. May is called Loves moneth, either because the temperature of the season which is hot and moist, of the nature of Venus, doth incline all creatures to chuse and select their mates; or because Venus at that time doth usher in Aurora, and by her influence doth excite the hearts of Lovers to rise early to view the richnesse of Flora, and the ear-pleasing harmony, and love-exciting melody of the Nightingale.

In what principal part of the Mi∣crocosme or Body of Man is the seat of Love.

LOve having his first entrance in at the eyes, which are the faithful spies and intelligencers of the soul, stealing gently through those sluces, and so passing insensibly to the liver, it there presently im∣printeth an ardent desire of the object, which is either really lovely, or at least appears to be so. But distrusting its own strength, and fearing it is not able to overthrow the reason, it presently layeth siege to the heart; of which having once fully possest it self, as being the strongest fort of all, it assaults so violently the reason, and all the noble parts of the brain, that they are sud∣denly forced to yield themselves up to its subjection. So that now the poor enamorato, or Loves weather▪beaten widgeon thinks of nothing but his Mistresse. So that through the eye it seizeth upon the liver, which is the first receptacle of Love, then the heart, then the brain and bloud, and then the spirits, and so consequently the ima∣gination and reason. The Liver to be the seat of Love is grounded upon the saying of Solomon (in Prov. 7.) That a young man void of understanding goeth after a strange woman till a dart strike through his Liver. Cogit amare jecur, the which being affected and inflamed set∣teth all the other principall parts on fire; according to Senec. in Hippol.

—Pectus insanum vapor Amor{que} torret, intimas saevus vorat Penitus medullas, at{que} per venas meat Visceribus ignis mersus & venis latens, Ʋt agilis altas flamma percurrit trabes.

Now Love within my raging bosome fumes, And with a cruell fire my reins consumes. The flame within my bowels hid remains, Thence shooteth up and down my melting veins, As agile fire over dry Timber spreads.

Valesius lib. 3. Contr. 13. saith, that that Love which is in Men, is defined to be an affection of both powers, appetite and reason. The rationall resides in the brain, and the appetite in the Liver, and the heart is diversly affected of both, and carryed a thousand wayes by consent, being variously inclined, sometimes merry and jocond, and sometimes sad and dejected. The sensitive faculty over-ruling reason, carryes the soul hoodwink't, and hurries the understanding to Daw∣fair to eat a Wood-cock pie.

Of Jealousie in Lovers; the Defini∣nition, the Signes, and Symptomes of it.

IT is described and defined to be a certain suspicion which the Lover hath of the party he chiefly affe∣cteth, lest he or she should be enamoured of another. Or an eager desire of enjoying some beauty alone, and to have it proper to himself only. It is a fear or doubt lest any forainer should participate or share with him in his love; still apt to suspect the worst in such doubtfull cases. This passion of Jealousie is more emi∣nent among Batchelours, then Marryed-men. If it appear among Batchelours, we commonly call them Rivals or Corrivals, a similitude having its original from a River, Rivales a rivo; for as a River divides a common ground betwixt two Men, and both parti∣cipate of it: So is a Woman indifferent betwixt two Suitors, both likely to enjoy her; and thence cometh this emulation, which breaks out many times in∣to tempestuous stormes, and produceth lamentable effects, murders it self with much cruelty, many single combates.

Ariosto calls it a fury, a continual Fever, full of suspi∣cion, fear and sorrow, a mirth-marring monster. (Ecclus. 28. 6.) The sorrow and grief of heart of one woman jealous of another is heavier then death. But true and pure Love is without jealousie, for this affection springs

from the love of concupiscency, for jealousie is a fear (as I have said) which a Man hath, lest another should enjoy the thing he desireth: the reason thereof is, because we judge it hurtfull either to our selves, or to those whom we love, if others should enjoy it. And if they have any interest in the party beloved, they have a speciall care that no other have the fruition thereof but themselves, taking the matter heavily if it fall out otherwise; being very much offended and full of indignation, against him that should at∣tempt any such thing; being very suspicious, and carrying within themselves matter of jealousie, and tormenting themselves and others without cause; for Love with Jealousie and a madman are cozen▪ger∣mans in understanding; for questionlesse immoderate love is a madnesse: and then had Bedlam need be a great and spacious house; for he that never was in that pre∣dicament is either blinde or babish.

When jealousie once seiseth on these silly, weak, and unresisting souls; 'tis pitifull to see, how cruelly it tormenteth them, insultingly it tyrannizeth over them. It insinuateth it self under colour of friend∣ship: but after it once possesseth them, the same causes which served for a ground of goodwill, serves for the foundation of mortal hatred. Of all the mindes dis∣eases, that is it, whereto most things serve for suste∣nance, and fewest for remedy. This consuming Fever blemisheth and corrupteth all that otherwise is good and goodly in them. But as the most firme in Religion, may have doubts; so the most confident in Love, are capable of some suspicion. The strongest trees are shaken by the winde, though the root be fixed, whilst the leaves and branches be tossed. Why should we not rest our selves, and abandon all suspicious Ideas, after having had a tryall of a person, and many effects

for testimonies of the affection? yet all these proofs and tryals keep us not from vexing and tormenting our selves; because fear, which is not in our power to restrain, interprets ill the least appearance, and buries it self in false objections, where it findes no true ones. O weak jealousie, did ever thy prying and suspici∣ous sight finde thy Mistresses lip guilty of any smile? or any lascivious glance from her eye? doest not thou see the blushes of her cheeks are innocent? her carriage, sober? her discourse all chast? no toyish gesture? no desire to see the publick shewes, or haunt the Theater? she is no popular Mistresse, all her kisses do speak her Virgin? such a bashful heat at several tides ebbes and flowes; flowes and ebbes again, as it were affraid to meet our wilder flame? what is it then that stirs up this hot passion in thee? Some will object and say, All this is but cunningnesse, (as who knowes the sleights of Sirens?) It is these Idiots that have these symptomes of jealousie, as fear, sorrow, suspi∣cion, strange actions, gestures, outrages, lockings up, oathes, tryals, with a thousand more devises then any pen is able to enumerate. 'Tis a vehement passion, a fu∣rious perturbation, a bitter pain, a scorching fire, a pernicious curiosity, it fils the minde with grief, half suspicion, accidentall brawles, compassionate tears, throbbings of the heart, distracted cogitations, in∣constant desires, and a thousand the like lancing razors, that cut and wound the hearts of Men (as Gall corrupting the Hony of our life) more then ordinarily disquieted and discontented.

Next time you see a jealous Lover, doe but mark him, and you shall see (without a pair of Spectacles) how he misinterprets every thing is either said or done, most apt to mistake or misconster, he peeps into every corner, followes close, observes to an hair all the po∣stures

and actions of his Mistresse, he will sometimes sigh, weep, and sob for anger, swear, slander, and belie any Man, sometimes he will use obsequious and flattering speeches, and aske forgivenesse, condemning his rashnesse and folly, and then immediately again, he is as impatient and furious as ever he was; there∣fore I wish (Gentlewomen) to beware of such infi∣dels, who wax and wane an hundred times in an hour, as though they were got in the change of the Moon: so strange is the inferences of this malicious jealousie, that it never makes a good Logician. He pries on all sides, accurately observing on whom she looks, and who looks on her. Argus did not so keep his Cow, the watchfull Dragon the golden Fleece, or Cerberus, Hell gates, as he does her, toyling and wasting away himself in pursuite of so concealed a mystery, and so obscure a verification. If he see her discourse fa∣miliarly with another, if by nod, winke, smile or message, he think she discloseth her self to another, he is instantly tormented, none so dejected as he is, he thinks himself utterly undone, a cast away, the scorne of fortune.

There are some, (though their hearts be violently assaulted with jealousie and false suspicion, insomuch that they can never rest in quiet) make shew outwardly of a happy life, and a carelesse neglect of their best be∣loved; yet in despite of themselves and their best endevours, they cannot dissemble it. It is the natural course of this passion, for it is with those who are in the highest pitch of Love, as those who are on the tops of great elevations, their heads grow dizie, and though no body touch them, they reel till they fall of themselves, meerly by the fear of falling. And this is the passion that ruines Loves reputation, and disorders▪ the souls tranquillity. Therefore,

If Lovers needs must jealous be, And from this venom ne'r be free, Then fie upon't; my prayer shall be, From Love (good Jove) deliver me.

Now as touching Women, they have the symptomes of this passion more vehemently, their wils being stronger then their reason, there is no counsell to be given them against this evill of jealousie, their nature being wholly suspicion, vanity and curiosity. If you seek to perswade them, they will flie out against you like so many Lyonesses, objecting, How can they mo∣derate their passions? how can they but be jealous, when they see themselves manifestly neglected, contemned, loathed, unkindly used, and their unkind Lovers court Ladies to their faces? There is a tree in Mexicana which is so exceedingly tender, that a Man cannot touch any of its branches, but it withers presently: so Women are so subject to this passion, that (like tinder) they will take fire at the least sparke of suspicion, and a small touch will wound and kill their love.

This passion is most predominant in old Men (as saith the Author of the Accomplisht Woman) which very properly be compared to Ivy, because that grows ordinarily upon old heapes or ruines; so this passion wreathes it self most commonly about old tortured and dejected spirits, such as marry young wenches, and how can they be otherwise, all things considered? We see Ivy flourishing upon dry, withered, and sap∣lesse trees: so in old Men this passion is very potent and youthfull; and becomes the stronger in such, as age, or crazinesse of wit infeebles or stupefies. It is no great miracle, if jealous ones be lean, their passions

feeding on nothing but faintnesse; and nothing like melancholy to entertain jealousie. Therefore I exhort Gentlewomen not to bestow themselves upon fools, or apparent melancholy persons, jealousie being a symptome of that disease, and fools have no mo∣deration.

It is an enemy with poysoned weapons, and his ap∣proach is enough to overthrow; when the memory hath once received it, reason often comes too late for a resistance. I hope I shall not be thought a vagrant from my subject, if I tell marryed couples that suspi∣cion of it self is able to make one flie out that was otherwise honest. If we consider that jealousie and Cuckolds differ no otherwise then a City Sheriffe and Alderman, a little time makes the one the other; for it is as common as the Moon gives hornes twice a moneth to the world, for a jealous Man to wear Actaeons badge; the Miller sees not all the water that goes by his Mill: sometimes Sweet-heart and Cuckold are reciprocal termes: many a good Gentleman hath worn a plume of Buls feathers in his crest, being set in by his arrant honest Mistresse.

There was a Roman named Cydippus, who took so great a delight to see Buls baited, that it set such an impression in his Idea, as he thought so much of it over night, that he arose in the morning with a horned head. This spectacle pleased him, for that he had entertained his fancy with it, and in the end his imagination did him this ill office. There is no malice sufficiently black to blind this passions capacity; it gives subtlety and craft to the dullest, and perverts the most vertuous to seek satisfaction for the injury: if has no bound to inventions, it brings ruine to its fosterer, as it did to Procris, jealous of her hus∣band Cephalus, she imagined he had a Mistresse

besides her self; which (she thought) he went to seek in the woods under pretence of hunting; she hid her self behind a bush, thinking to hear the discourse of his solitary thought; he hearing a stir and a noise in the thicket, and believing it was a Deer, shot an arrow at it and struck her to the heart; she dying cryed Cephalus, which word made him know he had taken his Wife for a beast; and I think he was not very much mistaken. Also Mr. Brathwaith in his English Gentlewoman re∣cords a matchlesse president of Jealousie acted in Eng∣land, with the like tragicall conclusion; He hath it in these words:

IT sometimes pleased a young Gentlewoman, whose fortunes had swelled her high, to settle her affections on a Gentleman of deserving parts, which he entertained with a generous requitall: nothing was omitted that might any way increase their respect, or second the height of their joyes. Continuall resort and frequent made them inseparably one; no day so pleasing as when they were together, no hour so tedious as when they were asunder. But short is that moment of fading happinesse, which hath in it a relish of lightnesse, and is not grounded on essentiall goodnesse. Long had they not thus lived, and sociably loved, but the Gentlewoman concei∣ved some private suspicion that her self was not the sole soveraignesse of his heart; but that ano∣ther was become sharer in his Love. Neither was this Competitrice, whom she suspected, any other then her own attendant, whose Casket she secretly opened, where she found a Ring of es∣peciall

note, which she had formerly bestowed on him. This confirmed her conceit, changed her reall love into mortall hate; which she se∣conded with this Tragick act. Inviting him one day into a Summer Arbour, where in former times, they were wont to repose, amidst of an amorous discourse, she casually fixt her eye upon three Lennets, one whereof picking some Privet leaves, purposely to build her nest, flew away, whilest the two which remained, lovingly bil∣led one with another; which she intentively ob∣serving, used these words, How tenderly and inti∣mately do these poor fools mate it? were it not pity they should be ever divided? Which words she had no sooner uttered, then the she Lennet flew away, and left the male alone, till another re∣turned; with whom the he Lennet billed, and amorously wooed, as he had done before; which she more seriously eyeing, O, quoth she, How light these Males are in their affection! This may seem to you an easie errour, but were I judge of Birds, it should receive due censure. Why Lady (replyed he) these poor Birds doe but according to their kinde. Yea but what do ye Men then, who ingage your selves, interest your selves, empawn your souls to be constant where you professe Love, and perform nothing lesse then what you professe most. Nor would her long in∣tended revenge admit more liberty to her tongue; for with a passionate enterbreath, she closed this speech with a fatall stab; leaving so much time to her unfortunate and dysasterous Lover, as to discover to one of that sorrowfull family the ground of her hate; the occasion of his fall,

which hastened on the dolefull Scene of her Tra∣gedy. And these are the products of that Hell-born fiend Jealousie.

An Astrologer may give a probable conjecture, by every Mans Nativity (if it may be had) whether he will be jealous or no, and at what time, by the direction of the Significators to their severall promissors; of which you may read many Apho∣rismes in Sconer, Junctine, Pontanus, Ptolemy, Albu∣bator, &c.

The Remedies of Love.

THat we may use the Method of Art; To cure the effects, is first to take away the cause. Cessante causa, cessat effectus, take away the cause, and the effect ceaseth. It was the scope of our dis∣course in the second Section of this Treatise, to discover the Causes (those incendiaries and fomenters of this inordinate passion, or this intoxicating poyson) in the third Section we demonstrated the Effects arising from them; now in this last Section it is our purpose to treat of the Cure and Remedies of them.

We will begin at the second cause, viz. the Stars (for the first cause instituted by the Creator was mo∣derate and good.) As the minde hath its natural prin∣ciples of knowledge, so the will hath her natural incli∣nations and affections from the influence of the Stars; for they do incline the will to love, but do not com∣pell it; agunt non cogunt; of their own nature they are good, as they are taken from the first nature created of God; neither would they be at any time hurtfull, if there were not excesse in us proceeding from nature corrupted; which afterwards by the force of their influence, breed in us such inclinations and affections as are these passions. For God in the beginning made all things good; neither doth he forbid and condemn this love and affection in his Law,

so far forth as it is ruled thereby, but approveth it be∣ing instituted in the Creation. But when this love and affection is disordered in us, and is inflamed, gi∣ving way to the power of the superiours to work toge∣ther with it, it is not only vitious, but is as it were the originall and fountain of all vices, (for what vice, would a Man, whose reason is governed by will, and that will inclined by the Stars, leave unperpetra∣ted to effect them?) whereas if it were well ordered, and ruled according to the will and institutes of God, it would be the original and well-spring of all vertues. Sapiens dominabitur astris; a wise man through grace, and the strength of reason can moderate and divert theit evill influences, and convert them into good seeds of virtue; but if they be not well ordered and ruled, they corrupt and degenerate. As if Venus be Lady of the Nativity, she giveth to the native a sanguine com∣plexion, whose nature is bloud, and beareth greatest sway among the other humors and qualities; or if she be in a ☌, ✶, or △ of ♂, inclineth the native na∣turally to love; if this be not moderated and well guided by reason, but letteth the will receive their influence, and their work upon it without any ob∣struction, it easily passeth measure, and falleth into this foolish doting passion of Love. Therefore seek for grace of him that can give it, and that he will grant strength of reason to divert the influxious power of the superiours, and to moderate the vehement heat of this Idalian fire.

Let us now remove the third cause, and that is, Education. (for to remove that which comes gradually from Parents we cannot, unlesse we seek to subvert Nature, and utterly extinguish the race of Man; but according to the old proverbe, That which is bred in the bone, will never out of the flesh.) If you finde that

your Parents have been addicted to this folly, and that they brought you up delicately and idly, and that you feel in your self an inlcination to the same passions; Corripite lora manu; take up the slackned rains in time, before you run your selves past recovery. Addict your selves to the study of good letters, flying idlenesse as a mortall enemy, reading of Love books, Comedies, looking upon immodest Pictures, feasts, private famili∣arities, loose company, and have in derision even the shadow of impurity. Love has no subject so apt to work upon as idlenesse, therefore handle the matter so, that he may alwayes finde you busied; for Vitia otii negotio discutienda sunt, the vices of idlenesse should be shaken off with businesse; and to this effect speaks the Poet;

Otia si tollas, frangis Cupidinis arcum.

—An idle life forsake. What made thee love, a lover makes thee still: The cause of nourishment of that sweet ill, Shun idlenesse, and Cupids bow will break, His slighted flames flie out, disarm'd and weak. As Reeds in Marishes affect their site; As Poplars in the running brooks delight; So Venus joyes in sloth: Let Cupid be By action tam'd; live busie, and live free. Faint ease, long sleeps, which no cōmand controls, Time spent in sport, & drench't in flowing bowls, Without a wound th' enfeebled minde surprize: Then in unspi'd insidious Cupid flies. That sloth-affecting boy, doth toyle detest: Do something to imploy thy empty brest.

Witty and proper was that elegant invention of Lucian, who faigned Cupid to invite the Gods to an amorous feast, prevailed with all of them to give way to Love, till he came to Pallas, but she was found con∣versing with the Muses, and would admit of no time to enter parley with Cupid. By this you may see that exercise draweth the minde from effeminacy; and re∣misnesse feeds the desire, and adds fuell to Loves fires. And no lesse occasion gives wanton discourse or lascivi∣ous books to the inraged affections of distempered youth. Therefore as Love is entertained with idlenesse and feasts, subdue him with austerity and exercise. He will fall upon some object, scatter and confound him. As he laboureth to finde out a loose and un∣bridled spirit, hold yours extended upon the study of some good science. He requires liberty, private places, and night, let him have witnesses, and enlighten him on every side. He will be governed by fantasie, keep him obedient both by admonition and menaces; so by this means you will banish the wanton Jack of Apes out of house and harbour.

The bed being a sensitive nourishment, renders many lascivious fancies, therefore no sooner wake but arise, and expell such cogitations with pious meditations. I could advise Maides (as the only remedy for this passion) to walk early into the fields, and keep them∣selves continually both head and hand in motion in some good exercise; and not alwayes pricking a clout, for many times (their thought being gone a wool-gathering with Cupid) they chance to prick their fingers, and Cupid their hearts too if they be not aware. This sedentary life is the cause of the disease called the Greensicknesse, and it having seized upon their sloath affecting bodies, makes them laizie, and as quick as Snails in all their operations, and

then it is more difficult to make them marry, then cure the disease.

St. Cyptian found nothing more powerfull to con∣quer the temptations of Venus, then to turn the other∣side of the medall. But above all it behoveth us to use the example of an Arabian, who presented to himself perpetually over his head, an eye which en∣lightened him, an ear which heard him, a hand which measured out all his deportments, and demeanors, and guards of chastity, which daily blunt a thousand arrowes shot against the impenetrable hearts of brave and undaunted champions: that you may not fall into the fire, it is good to avoid the smoke, not to trust our selves too much to petty dalliances, which under pretext of innocency, steal in with the more liberty: for to court and dally with beauty (as we shall hereafter declare) is an enterprise of danger; for some I have known, who upon their accesse to beauty have been free men, but at their return have become slaves.

We now intend to extinguish the heat and vehe∣mency of Love in the fourth cause, which is meer beauty, and the particulars of it. Be not so sensual as to love only the body, and to dote upon an outside, but look higher, and see something in the person loved of an Angelical nature; that is, a free and vertuous minde, which to an understanding soul appears to be of a divine essence, and to which he mingles his soul in love, which is (if really considered) a far more excellent and permament love, then that of an externall and fading beauty, and consequently much more pleasant. Do we not commonly see, that in painted pots of Apothecaries are contained the dead∣liest poyson? that the Cypresse tree bears a fair leaf, but no fruit? That the Estrich carryeth fair feathers,

but rank flesh? How frantick then are those Lovers, who are hurried headlong with the gay glistering of a fine face? the beauty whereof is parched with the Suns blaze, and chapped with a Winters blast: which is of so short continuance, that it fadeth before we see it flourish; of so small profit, that it poysoneth those that possesse it; of so little value with the wise, that they account it a delicate bait with a mortall hook; a sweet Panther with a devowring panch, a tart poyson in a silver pot.

But hark, one word with you, Love Symplicians. Let your humane imaginations think and assemble into one subject whatsoever is most beautiful and delicious in nature. Do you imagine a Quire of Sirens, and do you joyne in consort, both the harpe of Orpheus, and the voice of Amphion. Let Apollo and the Muses be there to bear a part; and do you search within the power of nature, rifle up her treasure, and all the extreme plea∣sures which it hath produced in the world hitherto, to charme our souls, and to ravish our spirits; what per∣manency and felicity do you finde in all these? They are meer Chimeraes, and as a vain Idea; a meer sha∣dow of a body of pleasure in comparison of vertues, and those divine thoughts and pleasures which may be enjoyed in the contemplation of the Almighty, and his infinite beauty, glory, and love, and of the felicity of felicities which he hath prepared for them that love him. So that happy are those (but too few are they) who with wise Ithacus hudwink themselves, and stop their eares to those soul-tainting, and sin-tempting Sirens.

What a great example of continency and neglect of beauty was that of Mahomet the great, towards the fair Greek, Irene; whom albeit he entirely loved; yet to shew to his Peers, a princely command of

himself, and his affections; as he had incensed them before by loving her, so he regained their love by slighting her; whence the Poet,

With that he drew his Turkish Cymeter, Which he did brandish o're the Damsels head, Demanding of such Janizers were there, If 't were not pity she sh'd be slaughtered? Pity indeed; but I perforce must do That which displeaseth me, to pleasure you.

Many such instances, ancient and modern Histories afford, but I must not insist on each particular lest I should enlarge my self too much, and swell that into a volume, which I intend but a Pamphlet.

How many do we finde, who having their spirits possessed with other passions, one of Ambition, another of Avarice, another of Revenge, another of Envie, another transported by the solitude of a Law suite, and the turmoile of a family, who think very little up∣on Love? how many others are there, from whom study affaires, charges, (wherein they strive superemi∣nently to transcend) free their mindes from all other thoughts, not suffering them to have any complements with Cupid? And how many Ladies do we see in the World, with countenances ever smiling, of humours cheerfull, and conversation most pleasing, who make love to wits and spirits, as Bees to flowers; but have with the body no commerce at all? The Author of the Theater of Nature, holdeth, that the Basilisk alone a∣mong Serpents cannot be enchanted: and I dare really affirm, that there are Men who have the like pri∣viledge, and have their eyes love proof, and their hearts shut up and defended as with a palizado against the piercing darts of Cupid, and the fiery assaults of the

Idalian flame. Democritus made himself blinde volun∣tarily, by stedfastly beholding the Sunbeams, to free himself from the charming beauties, and inticing opportunities of Women: And (seriously) I think he shut up two gates against Love, to open a thousand to his imagination. For some affirm that this malady or Love melancholy, is cherished by the presence of the party affected: and that the contrary, to wit, absence is the best remedy. And this they seem to prove by re∣sembling our passions with Ecchoes: (but omne simile non est idem, every like is not the same thing) For (say they) do you not see the Ecchoes, the further you go from them, the lesse repercussion there is, they di∣minishing and losing themselves in the aire; so the affection which is caused by the reflexion of the coun∣tenance, which you dayly behold with so much en∣tertainment, will quickly vanish by a little ab∣sence.

But may I be so bold as to whisper my opinion in your ear, craving leave to insist a little upon this; To prove that absence doth more augment then decrease the heat of this passion. I will be brief.

I confesse eyes may conceive and produce a green infant affection, but there must be something more solid and substantial to make it grow unto perfection; and that must be by the knowledge of the vertues, merits, (as well as beauty) and a reciprocall affection of the party loved. Now this knowledge doth take in∣deed its originall from the eyes, but it must be the soul which must afterwards bring it to the test of judgement, and by the testimonies both of the eyes and ears, and all other considerations concoct a verity, and so ground upon it. If this verity be to our advan∣tage, then it produceth such thoughts, whose sweet∣nesse cannot be equalled by any other kind of con∣tentment,

then the effects of the same thoughts. If it be advantagious to the party affected, then doubtlesse it doth augment our affection; but yet with violence and inquietude; and therefore no question but absence doth augment love, so that it be not so long, as that the very image of the party loved be quite effaced; whether it be that an absent Lover never represents unto his fancy but only the perfections of the person loved; or whether it be that the understanding being al∣ready wounded will not fancy any thing but what plea∣seth it; or whether it be that the very thought of such things does add much unto the perfections of the party loved: yet this is infallibly true, that he does not truly love, whose affection does not augment in absence from the party loved. For in absence nothing can content the reall Lover; not sweet harmony, not beautiful Gar∣dens, or Groves, not pleasant Company, not eloquent tongues, not civill entertainment, but every sweet∣nesse is converted into sowrenesse, all ear-pleasing harmony is turned into an obstreperous jangling, and nothing can content but the wished object, which being far distant from their enflamed desires, do ingender a vehement grief in the heart, which cannot be expressed by them that prove it; much lesse by my pen which is not acquainted with such miseries. Now it is objected, That absence is the greatest and most potent and dan∣gerous enemy that Love hath. But (with their favour) presence without comparison is much more, as we may dayly see by experience; for you may see a thousand loves change in presence for one in absence; for in pre∣sence, some imperfections may be found, which may cause a detestation, which absence could never do; and to illustrate and confirm this by example. The excellent Philosopher Raymund Lullius, was passio∣nately enamoured of a Lady, wise, prudent and honest;

she purposely to cure his frenzie, shewed him one of her breasts eaten and knawed through with a Canker, and extremely hideous to behold, Stay simple Man (said she) behold what you loved; he at that instant coming to himself uttered; Alas! was it for this I lost so many good houres, that I burned, became en∣tranced, that I passed through fire and water? All Lovers would say the like if the scarffe were taken from their eyes. Consider that if one absent cease from loving (which is very rare) its cessation is with∣out any violence or noise of strugling, and the change (through a long tract of time) is only because the me∣mory is by degrees smothered with oblivion, as a fire is with its own ashes. But when Love breaks off in presence, it is never without a noise and extreme vio∣lence, and (which is a strange argument to prove my assertion) converts that love into a greater hatred then if love had never been: which proceeds from this reason; a Lover is always either loved or hated, or held in a degree of indifferency; if he be loved, as an abundance is apt to glut, so love being loadened in presence with too many favours, growes weary. If he be hated, then he meets with so many demonstrations of that hate every moment, as at length he is forced to ease himself. If he be in a degree of indifferency, and findes his love still slighted, he will at length, if he be a Man of any courage, make a retreat and resist the continual af∣fronts which are put upon him; whereas in absence, all favours received, cannot by their abundance glut, since they do rather set an edge on desire, And the knowledge of hatred entering into our souls only by the eare, the blow smarts not so much as that which is received by sight; and likewise disdain and slight be more tolerable in absence, then presence; doubtlesse absence is then more fit to preserve affection, then pre∣sence;

for there is a vast difference betwixt the love that is nourished by the eyes, and a love that is nourished by the understanding. As much as the soul is superiour to the body, so much is the understanding to be prefer∣red before the eyes. And absence is so far from dimini∣shing love, that it augments and begets fresh and vi∣olent desires to augment it; and the contemplation of a beauty, doth imprint it deeper in the fancy, then any eye can. Therefore (you Love simplicians) make a little resistance, cast away those idle toyes that afflict you; let not absence be so troublesome, that you must torture your bodies, vilifie your spirits, and yeeld up your reputations as preyes to slander. If you know what you desired, you would be ashamed of your selves, you would be amazed that so noble spirits should suffer themselves to be transported with such follies. Represent to your selves that a thousand un∣danted courages, have set themselves free, at liberty, and enjoyed tranquillity of spirit; and you for want of a little resolution, tumble and involve your selves faster and faster in these fetters. Will any man in his wits be thus deluded? can he be so silly as to consume himself in seeking such a toy? Do you call this Love, forsooth? may it not rather be called madnesse and folly? What, languish in the lap of an ungratefull Mistresse? fie, fie, it is an errour far unworthy of a man, that pretends unto any wisdom or courage. Put a stop to your passions, and couragiously contend a∣gainst them. You shall no sooner have put the wedge of courage into the block, but it shall be done; you shall have your souls victoriously elevated over passion, which shall rejoyce amidst the trophies thereof. Never stay upon thoughts and imaginations of love; but so soon as it presents it self, chase it away, and extinguish it in your hearts, no otherwise then you should ex∣tinguish

a hot Iron in a River. If it be in presenim restrain your eyes, for they are the windowes, the allurements, the snares and the conducts of Love. It buddeth in the eyes, that it may at leasure blossome in the heart; therefore divert your sight from objects which dart a sting into the minde apt to receive, and sensible of such penetrations. Likewise lest it get entrance at the ear, stop them against the inchanting melody of Sirens songs, and charming musick of their tongues, never open them to be auditors of any lasci∣vious discourse. But if you be already tainted with these charmes, unloose your selves, stoutly take your selves off, dispute not any longer with your passions; flie from it, cut the Cable, weigh Anchor, spread sails, set forward, go, flie, look not for any more letters, regard not their pictures, no longer preserve fa∣vours, let all your endevours be to preserve your rea∣son. I add one advice (which I think very essential) which is infinitely to fear a relapse after health, and to avoid all objects that may re-inkindle the flame. For Love oftentimes resembleth a Snake enchanted, cast asleep and smothered; which upon the first occasion awaketh and becomes more strong, and more outragi∣ous then ever. You must not only fortifie your bodies against it, but also your souls. But my discourse like Nilus overflowes, it shall return within its banks; concluding with this, that Terrestriall beauty is like a shadow, and therefore we are not to fix the eyes of our understanding upon it, but to turn them to that soveraign beauty which is permament and free from all change and passion.

We will now indevour our selves to remove the cause of Money causing Love, which is meer Covetous∣nesse (the root of all evill) and to satisfie their own voluptuousnesse, having their only delights upon earth; 〈1 page duplicate〉〈1 page duplicate〉

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who desire not the woman but her riches to make his houses the larger, to fill his chests fuller, being respect∣lesse of a virtuous Woman, and the supreme good wherein all happinesse consisteth. And this, he saith, is to raise a fortune for his (I say seldom thriving) posterity; studying how he may become an eternal affliction to himself. His minde is so fixed on money (not on the woman) as he findes no time to erect it to heaven. He employes so much time in getting and gathering of goods, as he reserves no time for doing good. He runs on still in desire (not of his Mistresse) labouring of a disease incurable till death cure him. He encreaseth his cares with his substance, (not his love to his Wife) and the more he adds to his estate, the more he detracts from his content, and love towards her. But consider (you Money-lovers) and seek for a remedy while it is to be had, lest you repent your delay when 'tis too late) How secure was the Rich-man (as he thought) when he invited his wretched soul to take her rest, having much goods laid up for many years! but this self-security, was the occasion of his succeeding misery; for that night was his soul to be taken from him. O how terrible will the approach of death seem to you, being to be divided from the staffe of your con∣fidence, from thence to descend without the least hope of comfort to the land of forgetfulnesse; for as the Scorpion hath in her the remedy of her own poyson, a receipt for her own infection; so the evill and cove∣tous carry alwayes with them the punishment of their own wickednesse, the which doth never leave (so incessant is the torment of a guilty conscience) to wound and afflict the minde, both sleeping and wa∣king: so as to what place he betakes him, he cannot so privily retire, but fear and horrour will awake him; nor flie so fast, though he should take the wings of the

morning, but fury and vengeance will overtake him. Consider this (I speak to both sexes) and let not money and riches be the sole object of your love; but look at that which is far more noble, that which is more permanent, that summum bonum, that chief good, which will direct you the way to all felicity.

Before we proceed any further, we will (hoping such variety will prove the more pleasant) turn our discourse a little in particular to the female sex, such whose kinde hearts, like wrought Wax, are apt to receive any amorous impression. Therefore to you (loving souls) do I recommend these necessary cautions; which if carefully observed, will preserve you from the causes and consequently the effects of Love, and may make you wiser then you thought of; and to have a ten∣der care of that, which before you had never minde of.

The best preservative and soveraignest receipt is, to fortifie the weaknesse of your sex with strength of resolution, for the imagination of Love is strong, and works admirable effects on a willing subject. Give not power to an insulting Lover to triumph over your weakness, or which is worse, to work on the opportunity of your lightnesse. Ram up those portals which be∣tray you to your enemy, and prevent his entry by your vigilancy. Keep at home, and let neither you nor your thoughts stray abroad, lest by gadding you incur Dinah's fate. Check your madding, and to Love inclining fancy, and if it use resistance, curbe it with restraint; forbear to resort to places of publick meeting, till you have drawn up and sealed a Cove∣nant with your eyes, to see nothing that they may law∣fully covet. This will yeeld you more liberty then the whole worlds freedome can afford you. Be not too liberall in bestowing your favours, nor too fami∣liar

in publick converse. Presume not too much on the strength of a weak fort. Make a contract with your eyes, not to wander abroad, lest they be catch'd in com∣ing home. Treat not of love too freely; be not too bold to play with the blinde boy; he hath a dangerous aime, though he hath no eyes; the Cat playes with the Mouse, but at last bites off her head; the Flie playes with the Candle, till at last her light wings are sind∣ged. Sport not with him, that will hurt you; play not with him, that would play on you; your sports will turn to a bad jeast, when you are wounded in earnest. If this wanton frenzie hath never surpriz'd you; prevent the means, and it will never invade you; be not such foes to your selves as to purchase your own disquiet. If Love issue out in too violent a stream, it is to be cooled by a temperate expostulation with fancy, or else fix your eyes upon some more attractive object; divert the course of that madding passion, as Physitians do to their patients who having a violent efflux of bloud in one place, cut a vein in another to turn the course of it another way. Expostulate with fancy (as Brathwaite adviseth in his English Gent.) thus; How is it with me? me thinks it fares with me otherwise then it hath done formerly. A strange distemper I finde in my minde; and might seem to resemble Love, if I knew the nature of it. Love! can Virgin modesty return that accent and not blush? yes, why not? If the object I affect he worth loving. (If the party affected have more virtues then money, and not more money then virtues) And if not, what then? Is not the Lover ever blinde in affection towards his beloved? He who may seem a Thersites to another, may be a Paris in mine eye. Yea, but a little advice would do well. Art thou perswaded that this Non-parallel, thou thus affectest, hath dedicated his service only to thee? that his affection is really to∣wards

thee? that his protests, though delivered by his mouth, are ingraven in his heart? yea, his protests have confirmed him mine. That hour is tedious wherein he sees me not. His eye is ever fixed on me; his sole dis∣course is to me. These I must confesse are promi∣sing arguments of Love; yet these may deceive you, and consequently leave you in a miserable error. He may prove a false-hearted Jason, Demophoon, or Theseus, and leave you in the briers for all your con∣fidence. You say his vowes and protests have con∣firmed him yours; and he hath attested heaven to bear record of his love. But take heed he play not the part of the Ridiculous actor in Smyrna, who pro∣nouncing, O heavens, pointed with his finger to the ground. Therefore I wish you, ground your fancy with deliberation; and do not affect, before you finde ground of respect. Entertain not a Rhetoricall Lover, whose protests are formall complements, and whose promises are gilded pils, which cover much bitternesse. Many men are flattering Gnatho's, dissembling Cha∣melions, meer outsides, hypocrites that make a shew of great love, (but 'tis no more then from the teeth outwards) pretend honesty, zeal, modesty, with af∣fected looks, and counterfeit gestures, full of lip-love, faigned vowes, stealing away the hearts and favours of poor silly soules, deceiving them, Specie virtutis & umbra, when as (in truth) there is no worth of honesty at all in them, no reality, but meer hypocrisie, subtilty and knavery. Therefore (Gentlewomen) trials in affairs of this nature, have ever a truer touch then protesta∣tions. For I am confident there are some (yea, I really know many) who make it their only study, how to tip their glozing tongues with Rhetoricall phrases, ear-charming Oratory, vowes, and protestations, purpose∣ly to gull credulous▪creatures, for the purchase of an

unlawful pleasure; which obtained, they leave them to bewail their lost honour. I exhort you to sift him narrowly to see what bran there is in him, before you chuse him. Taske him before you take him. As thus; Hath his fair carriage got him estimation where he lives? Hath he never enured his tongue to play the hypocrite with his heart? Hath he kept a fair quarter, and been ever tender of his untainted ho∣nour? Hath he never boasted of young Gentlewo∣mens favors, nor run descant on their kindnesse? Hath he ever since he vowed himself your servant, solely devoted himself yours, and not mixt his affecti∣on with forain beauties? If so, then chuse him, he well deserves your choise. Be like the Juniper tree, whose coal is the hottest, and whose shadow is the coolest; be hot in your affection, but cool in your passion. Set before your eyes the difference betwixt a wise and a wilde passion; the one ever deliberates be∣fore it love, and the other loves before it deliberate: therefore let your fancy be grounded with delibera∣tion. If you be a Maid, ever fear to become a Wo∣man, and cast not the garland of your Virginity under the feet of Hogs. Give not a hair of your head to those who promise you golden mountains, for such will deceive you, and when they most desire you in the quest of marriage, then is the time you must least be for marriage: for all you grant to their importunities, will be the subject of your disgrace; and when they shall have marryed you, though you should live as chast as Susanna, they will be jealous, and continually imagine you will be liberal to others▪ of that whereof you were prodigal to them. If you desire to marry by fancy, rather pursuing your own wanton humors, then the reasonable commands of those to whom you owe your being; hold it as a crime the most capitall you can undertake, and confidently

believe if so you do, you will open a floud-gate to a deluge of miseries and cares, which will flow upon you thorow all the parts of your life. Account the resolutions you make to this purpose, as treasons, and think whatsoever shall to you suggest the ex cution of them, will poison you by the eare to murther your chastity. But I fear (Reader) I have too much tres∣passed upon thy patience, in insisting so long upon this branch. And I know there are some Enamo∣ratoes will account my precepts too difficult to be followed, and set my perswasions at nought; they will not desist from their melancholy thoughts, not want the least Idea of their Lovers, so much pleasure they take in it. Therefore I will instruct their friends, and see if they can withdraw their affection; the which take as followeth.

The Arabians do advise us to take occasion to dis∣course of the party affected, in the patients hearing, and to enumerate all her imperfections and vices, making-them more and more, and far greater then they really are; and to set out her perfections and virtues in the colours and shape of vices; and to labour by probable arguments to prove unto him, that that which he judgeth to be comely and handsome, is in the judgment of those that are more quick sighted, both ugly and deformed; telling him that Cupid is blind, and makes all enamoratoes so too. Endevour with what possibility you can, to convert his love either into hate of jealousie, by preswading him, that his Mi∣stresse doth not love him so well as she makes him be∣lieve she doth, and that all her entertainments, favours, kisses, dalliances, and embraces, are only baits and en∣ticements to keep him from slavery: but if the party be of the other sex, then may be pleaded the obsequi∣ousnesse and dissembling of M••n, (which is as fre∣quently

found in them, as inconstancy in Women:) The Parthians, to cause the youth to loath the alluring trains of Womens wiles, and deceitful inticements, had most exquisitely carved in their houses, a young Man blinde, besides whom was adjoyned a Woman so ex∣quisite, that in some mens judgement, Pigmalions image was not half so excellent, having one hand in his pocket as noting her theft, and holding a knife in the other hand to cut his throat.

Injuries, slanders, contempts, and disgraces are very forcible means to withdraw Mens affections; for Lovers reviled or neglected, contemned or abused, turn love into hate. Mr. Burton adviseth you to tell him she is a fool, an ideot, a slut, and many time so nasty that one cannot touch her with a pair of tonges, and that always against the time of his coming, she tricks and trimmes her self up to allure him, and will not be seen by him, but in an inticing dresse; that she is a scold, a devill incarnate; that she is come of a light heel'd kinde; or that he or she hath some loathsome incurable disease; that she is bald, her breath stinks, that he or she is mad and frenetick hereditarily; to tell her that he is an hermophrodite,, an Eunuch, imperfect, impotent, a spend∣thrift, a gamester, a gull, his Mother was a Witch, his Father was hanged, that he will surely beat her, that he is a desperate fellow, and will stab his bedfellow, and that no body will lie with him. If she be fair and wanton, tell him she will make him a Cornuto, and to sing an April song. If she be virtuous, that it is but a cloak for her more secret vices, a meer outside, a whi∣ted Sepulchre. If he be enamoured on a Widow, that she will still hit him in the teeth with her first hus∣band, that she hath cast her rider, and will endanger him too, and that a wife and children are a perpetual bill of charges.

Endevour to divert the patients thoughts from his for∣mer Mistresse, by making him fall in love with another; upon whom when once his affection begins to take root, make him hate that, and fall in love with a third; fol∣lowing this course with him still, till at length he be∣gins of his own accord to be weary of loving: for (Ile assure you) he that is in love with many Women at once, will never run mad for any of them; for the minde being thus disunited, the desires are lesse violent; so one love takes away the force of another. Love is of the nature of a burning-glasse, which kept still in one place fireth; but changed often it doth nothing, not so much as warm: or a kinde of glowing cole, which shifted from hand to hand, a man easily endures.

A young man (saith Lucian) was pitifully in love, he came to the Theater by chance, and by seeing variety of objects there, was fully recovered, E theatro egressus hi∣laris, ac si pharmacum oblivionis bibisset; and went merrily home, as if the had drunk a dram of oblivion. A Mouse (saith the Fabulist) was brought up in a chest, and there fed with fragments of Bread and Cheese, thought there could be no better meat, till at last coming to feed on other varieties, loathed her former life: just so it is with a silly Lover, none so fair as his Mistresse at first, he cares for none but her; yet after a while when he hath compared her to others, he abhors her name, sight, and me∣mory.

If all this will do no good, let us see what may be done by Physicall means; Yet, some there are, who exclaim and cry with open throats against the Gods, for ordaining for every malady a medicine, for every sore a salve, for every pain a plaister; leaving only Love remedilesse, and then exclaiming with the Inventer of Physick Apollo.

Hei mihi quod null is amor est medicalilis herbis!

Did you (Oye Gods!) deem no man (say they) so mad as to be entangled with desire? or thought you them worthy to be tormented, that were so misled? have ye dealt more favorably with brute beasts then with rea∣sonable creatures? No simple lovers you want not medicines to cure your maladies, but reason to use the means.

Of Physicall means therefore we will treat as fol∣loweth.

First, It is good to take away the superfluity of bloud, (if age and the strength of the patient will per∣mit) by opening the Liver vein. I should have said, Vena hepatica, (but I speak as well to those that do not understand Latine, as them that do) in the right arme, let the quantity taken be according to the constitution and strength of the patient; and if you see cause, open the Saphaena or ankle vein; for phlebotomie maketh those that are dejected merry, appeaseth those that are angry, and makes Lovers come to themselves, and keep in their right mindes, amantes ne sint amentes: for (saith one) amantes & amentes iisdem remediis curen∣tur; Lovers and madnen are cured by the self-same re∣medy: affirming that Love extended is meer mad∣nesse▪ Aelian Montaltus saith, Love makes the bloud hot, thick and black (being converted into black choler and melancholy) and if the inflamation get into the brain, with continual meditation, it so dryes it up, that a mad∣nesse followes, or they make away themselves, as divers in that case have done.

Let him have change and variety of place, for that doth awaken the spirits of melancholy Lovers; let him not be without company and frequent conversation, for many times that diverts the minde of a doting

Lover, and cheeres him up, making him see his errour▪

It is good for the Patient to be in a cold and moist aire; and not to use in his diet such things as do heat the bloud and provoke lust.

Let him use to fast often, and feed often on bread and water: Sine Cerere & Baccho frig••t Venus; Love takes not up his lodging in an empty stomach; but on the contrary Venus delights in dainties.

Let him use these simples in his broath and sal∣lads;

• Purslane.
• Sorrell.
• Endive.
• Woodbine.
• Ammi.
• Succory.

And Lettice, which is so sove∣raigne a remedy against this malady, that Venus desiring to forget all her un∣chast desires, buried her dear Adonis under a bed of Lettice.

Likewise the syrup or conserve of Red-roses, or Province-roses; the same virtue is attributed to Mints.

Let him also use to eat,

• Grapes.
• Mellons.
• Cherries.
• Plums.
• Apples.
• Pears.
• Cowcumbers, &c.

It is good to take sometimes,

• Hempeseed.
• Seed of water Lillies.
• Hemlock.
• Tu••san.
• Camphire.
• Cominseeds.
• Coriander seeds.

Agnus Costus, or the Chast tree, not only the

seeds of it used and taken in what manner soever doth restrain the instigation to venery, which it doth by a specifick property, seeing it is of the same tēperature with Pepper, which worketh contrary effects▪ and therefore the Athenian Matrons in their Thesmophoria did use the leaves as sheets to lie on, thereby to preserve their thoughts (if it were possible) from impurity.

Rue is an excellent remedy, but of different operati∣on in Men an Women.

One quality thereof commend I must, It makes Men chast, and Women fils with lust.

Let his Sauces with his meat be,

Vinegar,	Orenges,	or Verdejuyce.
Lemmons,	Sorrell,

Let him abstain from all Aromaticall things, and all fryed or salt meats; because that salt by reason of its heat and acrimony, provokes to lust, those that use to eat it in any great quantity.

Let him abstain from meats that are nutritive, hot, flatulent, and melancholy: as,

• Soft Egges.
• Partridges.
• Pigeons.
• Sparrows.
• Testicles of creatures.
• Quails.
• Rabbets.
• Hares.
• Greengeese especially.

Let him not eat,

• Pine nuts.
• Pistachoes.
• Small nuts.
• Artechokes.
• Turneps.
• Greenginger.
• Eringoes.
• Mustard.

• Coleworts.
• Rapes.
• Carrots.
• Parsnips.
• Chesnuts.
• Pease.
• Sweet Almonds.
• Satyrion.
• Onions.
• Water nuts.
• Rocket.
• Cich-pease.
• Beans.
• Syrrups.
• Electuaries.

Let him not lie upon a soft bed.

Also from all manner of Fish * 1.1, &c. And

• Oysters.
• Prawnes.
• Lobsters.
• Crabs.
• Muscles.
• Cockles, &c.

Let him exercise usque ad sudorem, till he sweat a∣gain; provided that the disease be not already grown to madnesse.

Often bathes are good.

Eye the heart, and be sure what ever you do, have a care to keep that on wheels, for all melancholy vapors afflict that especially. Therefore to fortifie that, take

• ...Conserve of
  • Roses.
  • Borrage flowers.
  • Buglosse flowers.
  • Rosemary flowers.
  • Marigold flowers.
• Saffron.
• Green walnuts preserved.
• Juniper berries.
• Bettony.
• Citron pils candied, &c.

Thebane Crates saith, there is no other remedy for Love then Time, and that must wear it out; if time will not, the last refuge (saith he) is an halter. And that's a speedy and sure remedy, very quick of ope∣ration.

But when all fails, apply that Cordiall salve to your corroding sore made by loves wounding weapon, that excellent remedy, that soveraign balme, that universal medicine, which if seasonably administred, will give you comfort when you are most distempered. The Recipe is, Divine Contemplation; for certainly those spirits which are truly raised to the study and know∣ledge of divine things, and do well know the art of celestiall contemplation, are elevated above all terrestrial pleasures, in as much as eternity is above time, and infinite felicities above vanities. And not finding any thing on earth worthy our desire, and to fix our affections up∣on, let the object of our love and felicities be in the Empyreall heaven. And while we are in these divine extasies, let our spirits be so strong, as they may be con∣querors of our bodies; so heavenly, that they may esteem the chiefest pleasures of the body (as this of heroick love) but as dung and drosse, nay worse if worse may be, in comparison of those sublime and celestial pleasures we enjoy in our souls. And in such comparison we may rejoyce more in contemning these corporeal delights, and being above them, then in the fruition of them. Therefore in stead of placing our affections on terrene objects, let us seek after that fountain and well-spring of all love, lovelinesse, beauty, sweetnesse, and excellencies of the Creator; which is infinitely more permanent, and doth as much transcend all other beauties and ex∣cellencies in the world, if they were all united in one: so that when a soul is possessed with the beauty and love of God, it will have the eye of its imagination fixed

on him, often soaring and mounting up to heaven as its center, on the wings of contemplation; and a sa vapor exhaled by the Sun, often gliding after its love, being thereunto attracted by the allurements of his most ami∣able, fair and divine lustre and lovelinesse; insomuch as it will be enlightened with glorious Ideas, touring ap∣prehensions, ardent affections, and celestial raptures. We will conclude with that Poetical and Divine strain of the Nightingale of France.

If wanton Lovers so delight to gaze On mortall beauties brittle little blaze; That not content with (almost) dayly sight Of those deer Idols of their appetite; Nor with th' Ideas which the Idalian Dart Hath deep imprinted in their yielding heart; Much more should those, whose souls, in sacred love Are rapt with Beauties▪proto-type above.

FINIS.

Notes

• * 1.1

  And that is the cause why women love fish better then flesh, for they will have Plaice what ever they pay for it.