ORATIONS TO CITIZENS In the Market-Place.
PART X.
An Oration against Excess and Vanity.
Fellow Citizens,
I Observe great Excess in Stately and Chargeable Buildings, Rich and Costly Furnishings, Vain Adorn∣ings, Wastefull Feasting, Idle Enter taining, and Unprofitable Attendan∣ces, and the like Vanities. First for your Build∣ing, you Build not only for Conveniency and Decency, but for State and Magnificence, and you Build not only Large and High, as if you would Spread to the Circumference of the Page 205 Earth, and Ascend to the Mansions of the Gods, but you Indeavour to Work beyond Nature for Curiosities in Cutting, Carving, Ingraving, and Painting to the Life; also you Dig to the Abyfs, as to the Centre of the Earth, for several Mate∣rials, as Diverse sorts of Stones and Metalls, and Indeavour to make your Palaces to Out∣shine the Sun with Gold, wherein you waste so much Gold and Silver, in Vain and Improfitable Gilding and Interlaying, that there is not Enough left to make Coyn for Traffick; also your Stately Building doth not only Ruine your Posterity, leaving them more Houses than Land, but you Ruine the Poor, inclosing the Land with your VValls, and filling up Lands with Houses, whereas Corn and Fruits should Grow; thus you Tread upon the Bellies, Backs, and Heads of the Poor. And as for your Rich and Costly Furniture, it Cost much and VVears out soon, yielding no Profit, for the Principal of so much Money is VVasted, and no Use made thereof. Secondly, for your Feasting, wherewith you Eat rather to be Sick, than to Prolong Life, you Spoil more than you Eat, and Eat more than you have Appetite; you are like Misers in your Feeding, stuffing your Stomacks with Meat, as they do their Trunks and Baggs with Money, and the Superfluity of meat De∣stroyes the Gluttonous Eater with Surfeits. Thirdly, your Adorning or rather Deforming your selves in Antick Fashions, and Toyish Va∣nities, which sheweth your Heads to be Brain∣less, Page 206 and sometimes your Purses to be Money∣less, for Spending so much on your Backs, you cannot Keep any thing in your Coffers, nor for your Necessary use. Fourthly, your Idle Visits and Unprofitable Discourses, wherein is more Words than Wit, and more Time lost than Knowledge gain'd, for you become more Igno∣rant with Talking, than Learned with Con∣templating, for Brains are not Manured with Foolish Discourses, but Wise Considerations. Lastly, your Numerous Trains, which are Un∣profitable Servants, being maintain'd for Shew, and not for Use, they Spending much, and do∣ing little Service, is the Cause not only of great Disorders, but the Ruine of many Noble Fami∣lies. The Short is, you Drink to be Drunk, Eat to be Sick, Live to be Idle, Spend to be Poor, and Talk to be Fools: Thus you Lose Time, Waste your Estate, Trouble your Minds, and Shorten your Lives, Living with more Cost than Worship, and more Worship than Pleasure; for you are Stewards for your Ser∣vants, Hosts for your Guests, and Slaves to your Vain Humours.
An Oration Contradicting the Former.
Noble Citizens,
THe Former Oration was against the Law∣full Delights and Pleasures of our Citi∣zens, nay, of all Mankind, which Expresses the Page 207 Orator either to be so Poor of Means, as he Can∣not Attain to such Delights and Pleasures; or that his Senses are Imperfect, as not Capable to Receive them, or that he is of so Evil a Dis∣position, as to Desire all men to be Miserable, or that he is a Fool, as not Knowing how to Speak or Live wisely, whereas had he Spoken against Hurtfull and Destroying Vices, he had Spoken as a Good man ought to do, for Vices are Vices, no otherwise but that they are Hurtfull or De∣structive to Mankind, which makes them Vices, for the Gods Forbid them, because of the Evil Effects; as Drunkenness, which Disorders the Reason, Distempers the Brain, and Obstructs the Senses, making men Senseless, or to be as Mad, and causes oftentimes Quarrels, Wounds, and Death, at least Breaks Peace, and makes Ene∣mies of Friends; besides, Drunkenness makes men Sick, and is apt to Shorten their Lives, all which makes it a Vice, and so a Sin; But did Drunkenness cause no Evil Effect, it ought not to be Forbidden, nor could it be accounted a Crime. The like I may say for Gluttony, for would men Eat only to Please them, and not so much as to Disease them, it would be no Fault to Eat well; or to Please their Palate, but it is the Surfeits; Sickness, and oftentimes Untimely Death, that makes Gluttony a Vice; and for Adultery, it would be so far from a Crime, as it would be a Virtue in the Increase of Mankind, were it not for the Loss of Propriety, in that no man would Know his Own Child, nor be sure Page 208 to Injoy his Own Wife, or that Woman he makes Choice of. As for Theft and Murder, they are not of that Sort to be named Vices only, but Damnable Sins, wherein can neither be Society, Safety, nor Security of Life, for Thieves and Murderers indeavour an Utter De∣struction without Mercy or Remorse; Where∣fore, since Vices and Sins are Vices and Sins, for their Hurt and Evil Effects, those things that are call'd Vanities, which produce Pleasure and Delight without Death and Destruction, ought not to be Spoken against; for Vanities are Profitable to the Poor, and not Hurtfull to the Rich; But yet Moralists and Divines Plead, Preach, and Write, Rail and Exclame against all Honest, Harmless Delights and Pleasures, as if they were Sins to God and Nature, as if Na∣ture and the God of Nature should make Senses and Appetites in Vain, or only to the Hurt and Dislike of the Creature, and not for their Good and Pleasure, as to make a Body for Pain and Sickness, and not for Health and Ease, and to make a Mind for Trouble and Discontent, and not for Peace and Tranqullity, to make Desires, but not Fruitions: Indeed Nature and the God of Nature is more Just to Mankind; for as they have made Eyes and Seeing, so they have made Light, Splendour, and Beauty to be Seen; and as they have made Ears to Hear, so they have made Harmony to be Heard; and as they have made Nostrils to Smell, so they have made Per∣fumes to be Smelt; and as they have made Page 209 Taste, so they have made Relishes; and as they have made Hunger, so they have made Food; and as they have made Appetites, so they have given Satisfaction or Satiety. Thus we may perceive, that every Particular Sense is Fitted or Matched to Particular Pleasures; but be∣cause Nature hath made some Aversion, there∣fore Moralists and Divines would not have men Injoy the Pleasure in Nature, whereas the most Rational men perceive, that Aversions were only made to Highten and Re-double the Pleasures and Delights both of Body and Mind; but these Men are so Rigid in their Doctrine, (I will not say, in their own particular Practice) as they would have men Choose the Worst part, and Refuse the Better, and would have all Mankind Struggle, Strive, and Oppose all Na∣ture's Delights and Benefits; the truth is, they seem to Desire a Perpetual Warr between the Senses and the Objects, as also between the Mind and the Body, as between the Reason and Sense; but in my opinion, their Doctrine hath neither Sense nor Reason, and their Authors would have as Little, if they should Practise what they Preach. Wherefore, Noble Citi∣zens, my Advise is, that you Take your Plea∣sures, yet so, as you may Injoy them Long, as to Warm your Selves, not to Burn your Selves, to View the Light, but not to Gaze out your Sight, to Bathe your Selves, but not to Drown your Selves, to Please your Selves, but not to Destroy your Selves with Excess.
An Oration against Usurers, and Money∣Horders.
Noble Citizens,
VVE have some Citizens amongst us, that are Rich, and yet Miserable, they Co∣vet Much, yet Injoy but Little, for they Hord up their Wealth, and Starve Themselves; and if they did Starve None but Themselves, it were no great matter, being fitter for Death than Life, but their Hords impoverish the Common-wealth, and so Starve the Poor; for there cannot be a Greater Evil in a Common∣wealth, set a-side Warr, than to have many Rich Usurers, as Covetous Getters, and Spare Spen∣ders; for their Great Wealth is like as a Great Dunghill, which, whilst it lies on a Heap toge∣ther, doth no Good, but Hurt, whereas if it were Dispersed and Spread upon the Barren Lands, it would Inrich much Ground, produ∣cing Increase and Plenty. The like should Money or such sort of Riches be Spread equal∣ly, to make a Common-wealth Live Happily; Indeed, a Prodigal is more Beneficial, and Pro∣fitable to a Common-wealth than a Usurer, for a Prodigal makes only Himself Poor, and the Common-wealth Rich, whereas a Miserable man makes only Himself Rich, and the Com∣mon-wealth Poor. 'Tis true, Riches is accoun∣ted a great Blessing, and Surely it is so, but I take Page 211 Riches to be only a Blessing in the Use, and not Barely in the Possession, for Riches is not what we Have, but what we Injoy; for he that hath Delicious Fruits, and will Eat Sour Crabs; hath Reviving Wines, and will Drink Insipid Wa∣ter; hath Stately Houses, and will Live in a Thatch'd Cottage; hath Store of Fuel, and will Freeze with Cold; and hath great Summs of Money, but will Spend none, those are Poorer than they that Have but a Little, and will Spend according to their Estate; yet these Miserable men that Live Starvingly, Slovenly, and Unwholesomely, are Commended by the Moralists, and Accounted Wise men, as not taking Pleasure in that they call Vanities, which is to make Use of their Riches, as to Live Plen∣tifully; Pleasantly, Gloriously, and Magnifi∣cently, if they have wherewithall to Live so, pleasing Themselves with what Good Fortune hath given them. I for my part, I had rather Live Rich, and Dye Poor, than Dye Rich, and Live Poor, and leave my Wealth to those, that will be so far from Acknowledging my Gifts with Thanks, by Praising me for them, as it is likely they would Rail on my Memory, so that my Wealth would only Build me a Tomb of Reproaches, and a Monument of Infamy, which would be a Just Judgement for being so Unna∣tural to my Self. But Miserable men believe, they are Masters to their Wealth, because they have it in Keeping, when as they are Slaves, not Daring to Use it, unless it be in getting Ten Page 212 in the Hundred: I Confess, if such men had Children, being for the most part Childless, there were some Excuse for them, but yet Fa∣thers should not make Themselves Miserable, to make their Sons Prodigal, for a Rich Son of a Miserable Father is commonly a Spend-thrist; and as Fathers are bound by Nature to Provide for their Children in a Wise Proportion, so they are bound by Nature to Maintain Themselves so Plentifully, as to Injoy a Happy Life. But to Conclude, those that are Miserable Horders, or Uncnscionable Usurers, are like as Weesels, or such like Vermin; for as these Suck out the Meat of an Egg, so they Suck out Silver and Gold, and leave the Common-wealth like as an Empty Egg-shell, which is a Penny-less Purse or Treasury.
An Oration concerning the Education of Children.
Fellow Citizens,
I Commend your Love and Care, which you seem to have of your Sons, as to have them Taught and Instructed in Arts and Sciences, as also when they are Grown up towards Man∣hood, to send them abroad to see Forein and se∣veral Nations, for to be acquainted with their Fashions, Manners, and Behaviours, and to Learn their several Languages, all which is Pro∣fitable, and will make them Worthy men if Page 213 they Profit; Yet though I Commend your Love, I cannot Commend your Judgements, for putting your Sons to be Instructed by Young Pedants, and to be Guided by Young Gover∣nours, which are but Boys themselves in Com∣parison of Experienced, Understanding, Know∣ing, Wise men, that is Aged men, who have Seen, Heard, and Learned Much, and so Know Much, whereas Young men have not had Time to Hear, See, and Learn Much, and so cannot Understand, nor Know Much, but must of Ne∣cessity be Ignorant. Wherefore, it is not to be Wondered at, that Fathers Reap not the Profit, or have not the Return of their Care and Ex∣pences in their Sons Educations; for Youth breeding up Youth, makes many Men to be Boys all their Life-time, and being not Instructed as they ought, become Wild, like Plants that want Manuring, and Fathers mistaking the Cause through long Custom, think it is the Incapacity of their Sons, and not the Insufficiency of their Tutors and Governours, if they prove not ac∣cording to their Hopes and Expectations; But most Fathers being Bred as Ignorantly as their Sons, think their Sons Compleatly bred, if they have been some time at the University, and have made some short time of Travel, although without Profiting either in Knowledge or Man∣ners. Thus it may be Thought, that one Fool Begets an other; but the truth is, that one Fool Breeds an other, for the Fault is not in Nature, but in Education, at least not so Generally and Page 214 Constantly, for Nature doth not Commit so many Errors, and make so many Defects, as Breeding doth.
An Oration concerning the Plague.
Fellow Citizens,
I Shall not need to tell you, that the Plague is in this City, or that it Increases Daily, I may say Hourly, or that this City hath been formerly Infested or Infected with this Disease, in so much as sometimes it hath almost made a Depo∣pulation; but by Reason it is such a Deadly destroying, Disease, as to sweep Thousands into Oblivious Death, and not only a Destroying but a Murderous Disease, for it takes men Sud∣denly, Unawares, and Unprepared, being in perfect Health and full Strength, and Wounds so deadly, as to be Past Remedy, not to be Cu∣red, either by Medicines or Salve, when it hath Strongly Seized on the Body; Wherefore, to hinder it from such a strong Affault and Ruine, let me Advise you, Citizens, especially the Ma∣gistrates, who have Power and Authority to Order and Govern this City, as they shall think Good and Expedient for it; First, to set out a Declaration to all Housholders, upon Paying Fine, if Neglected and not Performed, to Cleanse their Houses, Pumps, Springs, Sinks, Gutters, and Privy-Offices; also that Officers in every Parish, and other Particular Person, Page 215 may be Authorized for that Imployment, to see the Streets, Lanes, and Out-corners in and of the City Cleansed from Dunghils, and Dung of Men and Beast, and from Carrion, Mud, and such like filth; also to have the Common Sewers, Sinks, Chanels, Wells, as also the Lakes, Ponds, and such like Places without the City near adjoyning, well Cleansed, and all this foul Filth Buried deep in the Earth, that no Ill Savour or Vapour may Ascend therefrom; for Foul, Gross, Stinking Vapours arising, es∣pecially from several places, as several Houses, Streets, Ditches, Sewers, and the like, disper∣sing Corruption about, Infect the Air, which Spreads far, and Enters into the very Bowels and Inward Parts of men, nay, it doth not only Poyson the Bodies of men, but all other Animal Creatures, as also the Fruits of the Earth; and so Strong it is, that it Bursts forth in Sores, Ul∣cers, and Spots on the Bodies of Men and Beasts, Inflaming their Spirits, and Consuming their Lives in a Moment; Wherefore, to help to Purifie the Air, let there be Pitch and Tar burnt in the Open Streets, and Frankincense, Storax, and Benzoin in the Houses, or at least Juniper; and after the City is thus Cleansed, and the Air Purified, you must indeavour to Cleanse and Purifie the Bodies of the Inhabitants, by Com∣manding Every one to be Purged with Drugs or Simples, and to be let Blood, or else it will be a Vain Work, as to Cleanse their Houses from Filth, and let their Bodies be full of Foul Hu∣mours, Page 216 to Cleanse their Sinks and Gutters, and let their Veins be full of Corrupted or Inflamed Blood; Yet must the Bodies of men not be Cleansed, until the City be Cleansed, lest the Infected Air from Without should more easily Get Into them and Kill them. But I hope, I shall not need much Rhetorick to perswade you, to take a Care of your Own Lives, for Life is Sweet, and Death is Terrible; although I have Observed, that Men, though they Desire to Live, nay, are Afraid to Dye, yet are so Care∣less, Obstinate, and Confident, as not to Indea∣vour to Prolong their Lives, or to Defend their Lives from Diseases, which are Death's Serge∣ants; for although all Creatures were made to Consume into other Forms, and Men are Born to Dye, yet no Creature was made to Dye and be Consumed, or Transmigrated before their Natural time, for Nature hath given her Crea∣tures Defences and Remedies against the Spoi∣lers and Destroyers of Life, which Spoilers and Destroyers, as also their Remedies and Defences are not easily to be Numbred; but Men are often their own Lives Enemies, Killing them∣selves with Riot and Excess, or being Over-bold in Adventuring or Entring into Dangers, or so Careless as to pass by Remedies: Yet I hope you will be Carefull, and Speedily Industrious to Prevent, if possibly you can, the Increase and Fury of this Plague.
An Oration against Idle Expences.
Fellow Citizens,
I Observe great Excess and Luxury in this City, Prodigally Spending your Estates, and Wasting your Lives with Riot, which I cannot enough Wonder at, that although men will Hazard their Lives to Get Wealth, and to Keep it from those that would Take it from them, yet will Spend it Lavishly, as Extravagantly, and Vainly, nay, more Readily to make them Sick, than to make themselves Well when they are Sick, for they will Spend it Freely in Lux∣ury, and be Sparing to a Physician, which shews, men Love Pleasure more than Health, where∣as, Health is the Greatest Pleasure, for Sensual Pleasures are alwayes Followed with Sickness and Pain, which lasts Long, even so long, as many times they do Accompany them to the Grave; and as Pains and Sickness follow Sen∣sual Pleasures, so Poverty and Scorn follows Vain Expences, all which makes a Discontented mind: Wherefore, what man, if he were Wise, would Destroy his Body, Disquiet his Mind, and Ruine his Estate for that which is called Pleasure? which is nothing but Sensual Appe∣tites, that are no sooner Injoy'd, but are Forgot∣ten, or Loathed with the Fruition; and for Plea∣sures of the Mind, those are only Opinions, which are nothing in Substance, and therefore Page 218 not to be Truly or Really Injoyed. But as Tem∣perance is the Greatest Bodily Pleasure, because it gives Health, so Judgement is the Minds Physick, Purging out Vain Opinions, Idle Thoughts, and Restless Desires, which give it the Health of Peace and Tranquillity. Thus your Body and Mind will Live Healthfully, Happily, and Honestly, Imploying their Time and Labours in the Service of God, their Coun∣try, and Friends, Living Wisely, Parting with the VVorld Willingly, Leaving a Good Fame behind them, and Ascend to a Crown of Glory and Eternal Life.
An Oration for Men to Please them∣selves.
Fellow Citizens,
GIve me leave to tell you, that Moral Ora∣tions are more Proper to be Spoken in Schools, than in the Market-place, where they will sooner Spoil Young Students, than Reform Old Citizens; But those that Speak against Pleasure, Speak against the Darling of Life, and therefore I do not VVonder at any for Taking his Pleasures, but at those that Speak against it, since it is the Quintessence or Elixir of Nature, as we may Know by the Scarcity of it, for Nature being Just in all her VVorks, hath Or∣dered them so, as what is Curious, Excellent, and Good, She hath Sparingly made, but what Page 219 is Indifferent and Bad, She hath made Plenti∣fully, Countervaluing the Worth of the One Sort, with the Quantity of the Other, as we may Observe, She hath made more Iron than Silver, more Silver than Gold, more Stones than Diamonds, more Weeds than Flowers, more Beast than Men, and of Men she hath made more Fools than Wise men, more Cowards than Valiant men, more Bad men than Good men, more Enemies than Friends, and so more Pains than Pleasures; but because there is but a Little of that which is Good, shall not we Injoy it? Shall we refuse the Best, because we have not so Much as we Would? that would be Unreason∣able; but as Men will give a Great quantity of Led for a Little Gold, so Men will Indure a Great deal of Pain for a Little Pleasure, and they have Reason, for a Little Pleasure is of Great Value, being the most Delitious Sweets in Na∣ture; but you will ask What is the Delitious Pleasure? I Answer, all that is Pleasure, is De∣litious, yet every man is to Judge of Pleasure by his own Delectation, for Pleasures are as Different as Men; for although all men are of Mankind, yet every man is not alike, neither in Mind nor Body, so although all Pleasure is Pleasure, yet not One and the Same.
An Oration against Vice-Actors.
Noble Citizens,
OUr City doth so Increase with Vice, as I fear, the Numerous Vices will be like as the Plagues of Egypt to Destroy our City, if you do not use Speedy remedy, to Punish the Vice-Actors; But we are so far from Punishing them, as we Admire, Applaud, and Advance such, as have Most Vices, or Least Honesty; the truth is, that Vice and Injustice is the only way or means to Advance men to Office, Power, Au∣thority, Respect, and Credit in our City, for those men that are Temperate, Honest, and Just, are thought Fools and Unprofitable Drones, and those that are Wisely Provident, and not Vain∣ly Prodigal, are believed to be Miserable men, which know not how to Live; and as for our Grand Magistrates, they have more Formality than Reality, more Good Words than Good Deeds, more Covetousness than Justice; they Regard not the Poor man's Cause, but the Rich man's Money; for they decide Causes not ac∣cording to Right, but according to Bribes; Hu∣mility, and Honesty are Strangers to them, they Study their Self-interest, but Regard not the Publick Good, all which will bring a Confu∣sion, and so a Dissolution to this Common∣wealth, if that you do not Carefully and Sud∣denly Choose Wise and Conscionable men for Page 221 Magistrates, to Wit, such as will Punish Ex∣torsions, Wrongs, and Injuries, Suppress Pride, Vanity, and Luxury, Banish Quarrels, put away Idleness, and Administer Right and Justice for Right and Justice's sake, as also Do as they would be Done unto.
An Oration against a Foolish Custom.
Worthy Citizens,
HEre is an Unjust and Unhandsome Custom in this City, and therefore ought to be Abolished, which is, that whensoever a Wife Beats her Husband, the next Neighbour Rides through the City Disgracefully, not only Stri∣ding upon a Horse with his Face towards the Tail, or Sitting astride upon a Staff, but having Foul things flung at or on him, and all the Vul∣gar People follows with Shouts, and all this to Shame an Innocent Person, who hath not Com∣mitted a Fault, whereas the Fault-makers are neither Troubled nor Disgraced, which is a great Injustice, that those Escape, that Ought to have the Punishment; For the Foolish Husband of such a Wife Rampant, should Ride in Disgrace, Scorn, and Pain, by Reason he Suffers himself to be Degraded of his Masculine Authority; yet is this not the only Foolish and Unjust Cu∣stom, but we have Many more, which ought not to be Suffer'd in a Peaceable and Well-govern'd Common-wealth; Wherefore the Publick Page 222 Magistrates, that are the Publick Fathers, should Order Private Families, that they may not Dis∣order the Publick Tranquillity.
An Oration against the Liberty of VVomen.
Citizens of N. N.
ALthough I am sure to be Hated of all the Women in this City, and Perchance else∣where, yet by Reason I think it fit to Reprove their Liberties, Vanities, and Expences, I shall not be Silent, although I were sure to be Tor∣tured with their Railing Tongues, and to be Exclamed in all their Femal Societies', which Societies ought to be Dissolved, allowing no Publick Meetings to that Sex, no not Child-bed Gossipings, for VVomen Corrupt and Spoil each other, Striving to Out-brave, Out-beauty, and Out-talk each other, with their Vanities, Paintings, and Gossipings; wherefore it were fit, that VVomen should be Restrain'd not only from the Company of Men, but their own Sex, unless it be those they have neer Relations to, and not to Suffer them to make Acquaintance with Strangers; this would Cause Moderation, Sobriety, and Silence amongst them; also it would Cause them to be Huswifely in their Fa∣milies, Obedient to their Husbands, and Care∣full of their Children, but Liberty is an Enemy to VVomen, nay it is an Enemy to Men, not only to Fathers, Husbands, and Sons, but even Page 223 to Wanton Lovers, or rather Courtiers, ma∣king them as Vain and Expensive as Women, to Gain their Mistresses Favours, Knowing Wo∣men, especially Amorous VVomen, are soonest won with Gayes, Toyes, and Shews; but VVomen are so far from being Restrain'd in this Age, and in these Nations round about, that they have Liberty to Spend what they will, to Keep what Company they will, and to Use their Husbands and Natural Friends as they please; the truth is, Liberty makes all VVomen Wild and Wanton, both Maids, Wives, and Wid∣dows, which Defames Themselves and their Families. Thus in short, Women are the chief Ruiners of Men in their Estates, Fortunes, and Honours, and so I leave them.
An Oration for the Liberty of Women.
Noble Citizens,
IT is not only Uncivil and Ignoble, but Unna∣tural, for Men to Speak against VVomen and their Liberties, for VVomen were made by Nature for Men, to be Loved, Accompanied, Assisted, and Protected; and if Men are Bound to Love them by Nature, should they Restrain them by Force? should they make them Slaves, which Nature made to be their Dearest Asso∣ciates, their Beautiful'st Objects, and Sweetest Delights? and shall Man Restrain them of their Harmless Pleasures, Chast Societies, and Gentle Page 224 Conversations? And as it is Natural for Men to Love Women, so it is Natural for Love to Please what they Love, and not to Cross, Op∣pose, or Restrain them, but to Grant them all their Lawfull Requests and Desires, as far as lies in their Powers; for can Men Dispose of their Estates more Generously than to VVomen? or think any Fortune Better, than when they can Serve them? or is there a greater Happiness than to be Beloved of them? whereas they are the Chiefest Good, that Nature hath made for Men, and the greatest Delight, She hath given to Men; for can there be any Sound Sweeter than their Voices? any Object Brighter than their Beauties, or any Society more Divine than theirs? Yet these Celestial Creatures, a Terre∣strial Man in the former Oration did Plead against them, Perswading you, O Horrid Perswasions to use them as your Slaves, which ought to be your Goddesses on Earth, for Nature made them to be Beloved, Admired, Desir'd, Ador'd, and Worshipp'd, Sued and Praised to by our Sex.
