The ladies dictionary, being a general entertainment of the fair-sex a work never attempted before in English.

THE LADIES DICTIONARY.

A.

ABigal,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Sam. 25.40. i. e. my Fathers Joy, or the re∣joicing of my Father. —Abigal being Wife to churlish Nabal the Carmelite, by her Pru∣dence in timely meeting David by the way, which her Husband had refused to send him, pre∣vented the Destruction of her House; and Nabal dying for fear when he heard what ruin had like to have fallen upon him, she became David's Wife.—

Abishag,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 King. 1.3. i. e. my Father's Igno∣rance, or Errour.

Acsah,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gnaksah▪ Josh. 15.16. perhaps deck'd or trimmed with tinkling Or∣naments, such as formerly Wo∣men wore about their Feet see Isa. 3.16, 18. from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gnekes, Fetters; hence R. Levi Gersom writes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gnakasim, Sunt sicat orna∣menta quas gestant (mulieris) in pedibus suis, i. e. that is, That those (Fetters) were like those Ornaments which (Women) wore on their Feet.

Adelin,

i. e. Noble, or de∣scended from Princes.

Agar,

see Hagar.

Agatha,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, she that is good or honest.

Agnes,

i. e. Pure, Holy, Chast, Uedefiled, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which seems to be so called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Vene∣ratio, i. e. Honour and Wor∣ship, quod eam possidentes ve∣neratione & laude dignos red∣dat castitas, i. e. because Cha∣stity renders them that have it worthy of Honour and Praise, so the Latin word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i.e. adorned, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to adorn:

For as (Solon saith) pure Chastity, is Beauty to our Souls, Grace to our Bodies, and Peace to our Desires; so contrariwise, is Chastity be once lost, there is nothing left praise-worthy in a Wo∣man (as Nicephorus saith.)

Alethia,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, veri••as, i. e. Truth.

Alexander,

a helper or suc¦courer of Men.

Alice, or Alse,

i. e. Noble, abridged from Ade-liz, Cer. or a Desendress. Fr.

Amara,

i. e. she that is be∣loved.

Aimie,

i. e. beloved, from aimi••. Fr.

Ana••tace,

Etym, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Resurrectio, a Re∣surrection.

Anchorette,

one that lives solitarily. Gr.

Angeiletta,

dim. from An∣gelus, i.e. a Messenger, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to declare.

Anne,

see Hannah.

Apphia,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phil. 2. it signifies with them that make Comedies, a Mistress, Gr.

Arbella,

i. e. God hath a∣venged, Heb.

Areta,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Virtus, Virtue, Gr.

Athaliah,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gnata∣habu, 2 King. 8.26. as if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gnet la bovah, i. e. time for the Lord.

Audrie,

i. e. noble Advice. Ger.

Abice,

i. e. Lady in defence.

Aureola,

i. e. little pretty golden Lady, dim. ab Aram, Gold.

Azubah,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gnazubah, 1 King. 22.24. i. e. forsaken.

Abdona,

stiled by the Anci∣ents the Goddess of True-Lo∣vers. after her death, because in her Life time she had chari∣tably relieved them in their Journeys, and furnished them with Guides to shew them the difficult ways.

A••alis vel Acacalis,

held to b•• the Wife of Mercury the 〈◊〉〈◊〉 of the God••, and Daughter of Minos the once fa••ous King of 〈◊〉〈◊〉 no▪ called 〈◊〉〈◊〉, and in the Pos∣ssesion of the Turks, on which the fair Lady Mercury is held to beget Sydon, the supposed Foun∣der of Sydonia, now Candia in Creet, or Candy.

Acca Laurentia,

married Faustalus, Shepherd to King Numitor and is famous in Sto∣ry for Nursing Romulus and Rheemus, the first Founders of Rome, when they were cast out to be destroyed of wild Beasts on the Mountains; she was also called Lupa, from whence it is fabled they were nursed by a she Woolf.

Acidalia,

was a Name given to Venus the fabled Goddess of Beauty, by the Boetians, from a Fountain there dedicated to her, wherein it is said she and the Graces were wont to bathe themselves.

Actia,

Mother of Augustus Ceasar, sleeping in Apollo's Tem∣ple, dreamed she was Embra∣ced by a Dragon; and being with Child at another time, dreamed her Bowels were car∣ried into the Air, and spread o∣ver all the Earth, which denoted that Son she was soon after de∣livered of was to be Emperor of Rome, and a mighty Conqueror.

Acte.

A Female Bondslave to the Emperour Nero, she was so exceeding beautiful that he not gaining upon her other∣ways, desired leave of the Se∣nate to marry her, pretending she was nobly descended, but that not appearing, his Sute was rejected.

Adrigis, Adargiseis,

a∣mongst the Assyrians, was e∣steemed by them as a Goddess. She was feigned by them to be married to Adad in that Language, signifying one. These two were pictured, the first shooting Raies upwards, and the latter downwards, to signifie the benefit the Earth receives by the Suns influence.

Adamantaca,

held to be the Nurse of Jupiter, who by her Prudence placed his Cradle in a Tree among thick Boughs where the Bees fed him certain days with Honey, and saved him from the Destruction wherewith his Father Saturn threaten'd him.

Adelais,

Wife of Lothaire the Second, being sollicited by Berrenger the Second (who had usurped her Husband's King∣doms) to marry him, she utter∣ly refused it, no Threats or Promises being able to work upon her; so that after a long Im∣prisonment where she begg'd her Bread, she had the good Fortune to Escape; and there as a reward of her Constancy in not consenting to the will of that Usurper; Otho the great Emperor of Germany married her, by whom she had many Children, and lived happy the remainder of her days.

Addona,

feigned a Goddess, and worshipped by the Hea∣thens, when they desired easie liberty or access to any great Person, because in her Life∣time she had been very courte∣ous and humble to all sorts of People. Adrastia, having for the other name Nemisis feign∣ed by Poets to be the Daugh∣ter of Jupiter, and Necessity; as also to be Goddess of Justice or Revenge. The Athenians pi∣ctured her with Wings, to shew how ready she was to exe∣cute, and the Egyptians sitting on the Moon, and inspecting Human Affairs.

Aemplia,

an Italian Wo∣man having been married 12 Years to a Husband, by a strange Metamorphosis, at the end of that time, found her self changed into a Man, and turning off her Husband, married a Wife.

Aeorretta,

a Woman of Lao∣dicea, after long cohabiting with a Husband, was changed in the like manner as the fore∣going.

Aethra,

the Wife of Atlas, was feigned the Daughter of Thetis, and Ocianus having one Son of twelve Daughters, five of the Daughters wept to death upon the Sons being killed by a Serpent, whereupon they were turned into the Stars called Hy∣ades, which rise about St. Swi∣thin's Day, and generally bring Lowring or Rainy Weather.

Afrania,

she was Wife to Lucinus Buccio, a woman of Masculine Spirit; for though the Senate of Rome had de∣creed, that Women should not speak in the places of Judi∣cature, unless questions were asked them, she bodily started

Agarilla,

Daughter to Cli∣s••••nes, was so exceeding beau∣tiful, that all the Grecian Youths were Enamouted on her and at great cost, made Plays and other Entertain∣ments▪ that she being present they might feast their Eyes on her beauteous face.

Agatha,

a Sicilian Lady, who refusing to turn Pagan, and Marry Quintianus the Proconsul, was by him cruelly Tormented, and afterwards put to death: When that day Twelvemonth Mount Aetna broke out in a violent Torrent of fire, which streamed in s••ames as far as Catana, where she was Martyred, so that the Pagan Inhabitants looking up∣on it as a fearful Judgment, for shedding innocent blood; ran to her Grave, and taking the Shroud that covered her, opposed it to the Torrent of Fire, which thereupon im∣mediately, stopped.

Agathor••ca,

a famous Cur∣t••••••••, so bewitched Ptolome Philopater, King of Egypt, with her Charms and Beauty, that to make way for Marry∣ing her, he made away his Wife Euridice, by whom he had Ptolome, Epiphanes, whom the new advanced Queen would have murther∣ed, but the people h••ndered it and made her fly the Coun∣try.

〈◊〉〈◊〉,

was Daughter to Cadmus and Hermione, Mar∣ryed to Echiron of Thebes, by whom she had Pentheus, who was King of Thebes, after his Fathers death; but torn to pieces by his Mother and other Women, at the feet of Baccus, in their drunken sits, because he disapproved of such unseem∣ly Revels.

Agen••ria,

was a name the Ancients gave to their Goddess of Industry, and a Temple was erected to her in the A∣dventine Mount.

Agno,

one of the Nimphs by whom Jupiter was brought up, she gave name to a Foun∣tain, said to have this rare gift that if it in time of drowth, the Priest of Jupiter, Lyceus stirred it with an Oaken bough, a thick mist would arise from it and imediately gathering into Clouds, send down plenty of Rain.

Agnodi••e,

a Virgin of A∣thens, Who above all things desired to study Physick, and became so famous therein that the Physicians e••vyed her, and accused her before the Ar••••∣pagites or Judges, as an Ignorant Pretender, but she gave such Learned Demonstrations that the cause not only went for her but an order was made, That any free Woman of Athens, might practice Physick, and that the Men Physicians should no more meddle with Women in Child∣birth, seeing the Women were

Agraules,

was Daughter to Cecrops, sometimes King of Athens, who being over cur∣ious, though forbid it in open∣ing a basket, wherein Miner∣va had hid Ericthenius, was stricken with Phrensy, to that height of madness, that run∣ning to a precipice, she threw her self headlong from it, and was dashed in pieces on the Rocks.

Agiripina,

Daughter to Marcus Agrippa, she was Mar∣ryed to Tyberius the Emperor, by whom he had Drafius.

Agripina ••espania,

daugh∣ter to M. Agrippa by Julia the Daughter of Augustus a Wo∣man Couragious and Chast, but because she prosecuted the Murtherers of her Husband: Tyberius banished her.

Agrippina,

wife of Claudi∣us, daughter of Germanicus, and Sister to Caligula, and Mo∣ther to Nero, all Caesars, so that she had more Emperours in her Family, than any before or after her: She was slain at the commandment of her Son Nero, When he was Emperour, as had been foretold by a Soathsayer, and her ••elly rip∣ped up, to show him the place where he had lain.

Albuna,

Anciently held as a Goddess, and worshipped at Rome, had 〈◊〉〈◊〉 being in a Grove in the Teritories of T••∣••••••tum: Some will have her to be Juno, the Daughter of At••••n••s, who ••lying her Hus∣bands fury, threw her self to∣gether with her son Maliceris into the Sea.

Alceste,

otherwise Alcestis, she was the daugeter to Peleus, wife to Admetus King of Thessaly; and so loving was she to her hus∣band, that being Condemned, she offered to lay down her Life as a Ransom for his.

Alcippehed.

To be the Daugh∣ter of Mars and Agl••••••os, who being pursued by 〈◊〉〈◊〉, Neptunes Son, who designed to Ravish her, and the crying out for help, Ma••s came to her rescue, and killed her Pu••s••••r.

There was likewise another 〈◊〉〈◊〉 daughter to 〈◊〉〈◊〉, wife to 〈◊〉〈◊〉, and Mother to Marpissa who being R••∣vi••l••ed by Ida; but thhe Ravi••••∣er being pursued, threw him∣self into the River 〈◊〉〈◊〉, where he is fa••l•••• to be 〈◊〉〈◊〉 into a River God.

Al••••ppe,

a Woman mentio∣ned by 〈◊〉〈◊〉, to have brought ••orth an 〈…〉〈…〉.

〈◊〉〈◊〉,

for 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 and spinning at home, whilst other Women were Celebrating her Festival; is fa••led to be turned into a 〈◊〉〈◊〉 and her spinning yarn into Ivy and a Vine.

Ele••••••ya's daugh∣ter by ••••sidice, and Wi••e to 〈◊〉〈◊〉 on her 〈◊〉〈◊〉 ••••∣got 〈◊〉〈◊〉, by 〈…〉〈…〉 himself the 〈◊〉〈◊〉 of her Hus∣band, which is 〈…〉〈…〉 famous for his great 〈◊〉〈◊〉.

〈◊〉〈◊〉,

for 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 and spinning at home, whilst other Women were Celebrating her Festival; is fa••led to be turned into a 〈◊〉〈◊〉 and her spinning yarn into Ivy and a Vine.

Ele••••••ya's daugh∣ter by ••••sidice, and Wi••e to 〈◊〉〈◊〉 on her 〈◊〉〈◊〉 ••••∣got 〈◊〉〈◊〉, by 〈…〉〈…〉 himself the 〈◊〉〈◊〉 of her Hus∣band, which is 〈…〉〈…〉 famous for his great 〈◊〉〈◊〉.

Althea,

Wife to Collidon, upon notice that all her Sons except Meleager were slain in Battle, threw a brand into the Fire, on which the Fates had write his desteny, at the Ex∣piration of which, though ma∣ny miles distant he dyed, and upon notice of his death, af∣ter repenting her rash Act, she killed herself.

Amalasontha,

Daugther to the Austra-gothick King; a Woman of rare Wit and Inge∣nuity, so that after the death of her Father, taking the Go∣vernment upon her; she an∣swered all Ambassadours in their own Language: But mar∣rying her Kinsman, that he might assist her in the Govern∣ment, he put her to death, to gain a more absolute power, which Justinian the Roman Emperour Revenged, by driv∣ing him and his people out of Ita••.

Amalthea,

was Daughter to M••lisius King of Creet, and said to Nurse Jupiter with Goats Milk and Honey, when his Fa∣ther Saturn had doomed him to death, for which he after∣wards gave her plenty of what ever she desired, and placed the Goat as the Celestial Sign Capricorn.

Amestrie,

Wife to Xerxes King of Persia upon a jealousie that her Husband loved his Sons Wife, took an opportu∣nity to beg her of him in a drunken humour, at his Feast, called, Tycta, and then most Inhumanely murthered her; she likewise caused divers of the Persian Nobility to be bu∣ryed alive as Sacrifices to her Idol, that she might have long Life, and be prosperous in her undertakings.

Amymone,

Accounted the Daughter of Danaus, she gave her self much to Hunting, and in a Forrest, letting an Arrow fly at Random, she wounded a Satyr, who thereby being roused, pursued her to Ravish her, but upon her Invocation, Neptune rescued her, and for that kindness got her good will, and by him she conceived, and brought forth Naupleous a fa∣mous Hero.

Ancelis,

was Celebrated a∣mongst the Eastern People, and the fairest Females that could be chosen were her Priestesses, who by an In∣decent custom, prostituted their Chastity to such as came to offer at her Shrine, which brought her crouds of Adorers.

Anchire,

Queen of Sparta, upon a discovery, that her Son designed to betray her Country to her Enemy; Ordered him to be brought to Justice, but upon notice of it he fled to the Temple of Minerva, which the caused to be so strictly guard∣ed, in order to prevent his Escape, that he there perish∣ed by famine.

Andromeda,

Daughter to Cepheus, for her Mothers com∣paring her Beauty to that of the Nerci••es, was doomed to

Angerona,

was by the An-cient Romans worshipped as the Goddess of silence, and Consulted in all Abstruse mat∣ters; her Altar being placed under that of the Goddess of Pleasure.

Anna Goranena,

Daughter to Alexix Emperour of Con∣stantinople, she wrote the Reign of her Father, and other Learned Books, and is remem∣bred by divers Authors.

Anne,

Mother to the Virgin Mary, who was Mother to our Blessed Saviour, accord∣ing to the Flesh.

—Anne a Prophetess, daugh∣ter to Phanuel, who frequented the Temple in Jerusalem, in a devout manner, and Sung Praises to God, by the Directi∣on of the Holy Spirit, when our Saviour was first brought and presented there, she dyed in the 84 year of her Age, and in the first of our Lords Incar∣nation.

P••gmalion, the King of Tyres Siner, she was also Sister to Queen Dido of Car∣thage, and after her Sisters death, who flew her self for the Love of Ae••eas, she failed to Malea▪ and thence to Italy, where L••vinia, who had Mar∣ryed Aeneas, being jealous of her, she fled her Fury; and in her flight, was drowned in the River Numicus, and afterwards was held amongst the Romans as a Goddess: Her Feast with much Reveling, was held in the Ides of March.

Daughter and Heires to Duke Francis, the Secon•• of Brittanny, she should have been Marryed to Maxmilian of Austria; but after the death of her Father, Charles the Eight of France, ne••re•••• to whose Te••r••tories her Dut∣chy lay: Gained her, and an∣nexed that Dukedom to the Kingdom of France.

—Anne the Third daugh∣ter of King Charles the Fir•••• of England, was born on the 13. of March 1637 at St. James's: Her Piety and Ingenuity, was above her Age, for being but Four Years old and falling ••ick she fervently called u••on God by Prayer, and being at last almo••t s••ent and feeling the Pangs of death upon her, af∣ter a Sigh or two ••he said, I cannot now say my long Pray∣er (meaning the Lord's Prayer) but I'll say my short one, viz. Lighten mine E••es, O Lord, least I sleep the sleep of Death▪ and then quietly gave up the the Ghost.

Queen of Bohemia and Hungary. Daughter to Landislaus, was Wife to Fer∣dinand of Austria upon which after some contests, such dis∣contents arose, that S••••••man▪ the Turkish Emperor being

Anne,

Mother to the Virgin Mary, who was Mother to our Blessed Saviour, accord∣ing to the Flesh.

—Anne a Prophetess, daugh∣ter to Phanuel, who frequented the Temple in Jerusalem, in a devout manner, and Sung Praises to God, by the Directi∣on of the Holy Spirit, when our Saviour was first brought and presented there, she dyed in the 84 year of her Age, and in the first of our Lords Incar∣nation.

P••gmalion, the King of Tyres Siner, she was also Sister to Queen Dido of Car∣thage, and after her Sisters death, who flew her self for the Love of Ae••eas, she failed to Malea▪ and thence to Italy, where L••vinia, who had Mar∣ryed Aeneas, being jealous of her, she fled her Fury; and in her flight, was drowned in the River Numicus, and afterwards was held amongst the Romans as a Goddess: Her Feast with much Reveling, was held in the Ides of March.

Daughter and Heires to Duke Francis, the Secon•• of Brittanny, she should have been Marryed to Maxmilian of Austria; but after the death of her Father, Charles the Eight of France, ne••re•••• to whose Te••r••tories her Dut∣chy lay: Gained her, and an∣nexed that Dukedom to the Kingdom of France.

—Anne the Third daugh∣ter of King Charles the Fir•••• of England, was born on the 13. of March 1637 at St. James's: Her Piety and Ingenuity, was above her Age, for being but Four Years old and falling ••ick she fervently called u••on God by Prayer, and being at last almo••t s••ent and feeling the Pangs of death upon her, af∣ter a Sigh or two ••he said, I cannot now say my long Pray∣er (meaning the Lord's Prayer) but I'll say my short one, viz. Lighten mine E••es, O Lord, least I sleep the sleep of Death▪ and then quietly gave up the the Ghost.

Queen of Bohemia and Hungary. Daughter to Landislaus, was Wife to Fer∣dinand of Austria upon which after some contests, such dis∣contents arose, that S••••••man▪ the Turkish Emperor being

Anne,

Mother to the Virgin Mary, who was Mother to our Blessed Saviour, accord∣ing to the Flesh.

—Anne a Prophetess, daugh∣ter to Phanuel, who frequented the Temple in Jerusalem, in a devout manner, and Sung Praises to God, by the Directi∣on of the Holy Spirit, when our Saviour was first brought and presented there, she dyed in the 84 year of her Age, and in the first of our Lords Incar∣nation.

P••gmalion, the King of Tyres Siner, she was also Sister to Queen Dido of Car∣thage, and after her Sisters death, who flew her self for the Love of Ae••eas, she failed to Malea▪ and thence to Italy, where L••vinia, who had Mar∣ryed Aeneas, being jealous of her, she fled her Fury; and in her flight, was drowned in the River Numicus, and afterwards was held amongst the Romans as a Goddess: Her Feast with much Reveling, was held in the Ides of March.

Daughter and Heires to Duke Francis, the Secon•• of Brittanny, she should have been Marryed to Maxmilian of Austria; but after the death of her Father, Charles the Eight of France, ne••re•••• to whose Te••r••tories her Dut∣chy lay: Gained her, and an∣nexed that Dukedom to the Kingdom of France.

—Anne the Third daugh∣ter of King Charles the Fir•••• of England, was born on the 13. of March 1637 at St. James's: Her Piety and Ingenuity, was above her Age, for being but Four Years old and falling ••ick she fervently called u••on God by Prayer, and being at last almo••t s••ent and feeling the Pangs of death upon her, af∣ter a Sigh or two ••he said, I cannot now say my long Pray∣er (meaning the Lord's Prayer) but I'll say my short one, viz. Lighten mine E••es, O Lord, least I sleep the sleep of Death▪ and then quietly gave up the the Ghost.

Queen of Bohemia and Hungary. Daughter to Landislaus, was Wife to Fer∣dinand of Austria upon which after some contests, such dis∣contents arose, that S••••••man▪ the Turkish Emperor being

Anne,

Mother to the Virgin Mary, who was Mother to our Blessed Saviour, accord∣ing to the Flesh.

—Anne a Prophetess, daugh∣ter to Phanuel, who frequented the Temple in Jerusalem, in a devout manner, and Sung Praises to God, by the Directi∣on of the Holy Spirit, when our Saviour was first brought and presented there, she dyed in the 84 year of her Age, and in the first of our Lords Incar∣nation.

P••gmalion, the King of Tyres Siner, she was also Sister to Queen Dido of Car∣thage, and after her Sisters death, who flew her self for the Love of Ae••eas, she failed to Malea▪ and thence to Italy, where L••vinia, who had Mar∣ryed Aeneas, being jealous of her, she fled her Fury; and in her flight, was drowned in the River Numicus, and afterwards was held amongst the Romans as a Goddess: Her Feast with much Reveling, was held in the Ides of March.

Daughter and Heires to Duke Francis, the Secon•• of Brittanny, she should have been Marryed to Maxmilian of Austria; but after the death of her Father, Charles the Eight of France, ne••re•••• to whose Te••r••tories her Dut∣chy lay: Gained her, and an∣nexed that Dukedom to the Kingdom of France.

—Anne the Third daugh∣ter of King Charles the Fir•••• of England, was born on the 13. of March 1637 at St. James's: Her Piety and Ingenuity, was above her Age, for being but Four Years old and falling ••ick she fervently called u••on God by Prayer, and being at last almo••t s••ent and feeling the Pangs of death upon her, af∣ter a Sigh or two ••he said, I cannot now say my long Pray∣er (meaning the Lord's Prayer) but I'll say my short one, viz. Lighten mine E••es, O Lord, least I sleep the sleep of Death▪ and then quietly gave up the the Ghost.

Queen of Bohemia and Hungary. Daughter to Landislaus, was Wife to Fer∣dinand of Austria upon which after some contests, such dis∣contents arose, that S••••••man▪ the Turkish Emperor being

Anteborta,

held to be a Goddess among the Romans, and had Adoration given her for the Success of things and favours past, as they did to an∣other Goddess called Postvorta, in Expectation of the Success of things to come.

Antiope,

a Queen of the Amazons, she assisted the Ethi∣opians in their Invasion of the Athenians; but Theseus, com∣manding the Greeks, vanquish∣ed both Armies. There was another of the same name, who was married to Lycus a Thebian King, who is fabled to be ra∣vi••••d by Jupiter, and Con∣ceiving of that Rape, brought forth Amphion, who drew the Stones with the Musick of his Harp after him, that rebuilded the demolish'd Walls of the City.

Antonia,

The Emperor Cla∣d••••••'s Daug••ter, who being ac∣cused by Nero the Emperor, for intending to raise Sedition in the State, and finding no hopes to free her self from the Tyrants Cruelty, without mar∣rying him, which he earnestly pressed her to do, and she de∣••••••••ing the Murder of his two Wives, kill'd her self to be freed from his Insults over her, rather than she would yield to his Embraces or be at his Mercy.

Apicata,

Sejanus's Wife, writ upon her being divorced, a Me∣morial to Tiberius Emperor of Rome, informing him how Dru∣sius came by his death, and the hand that Livia his Wife had in the concurring to it. Also the Villanies of Ligdus the Eu∣nuch, and Endemes the Physi∣cian, for which those that the accused were severely punish∣ed, though the main end of her discovery was to revenge her self upon Livia, her fair Rival.

Araclue,

a Lydian Virgin, Daughter of Idomon, who was so expert in all manner of Nee∣dle-work and Textury, that she boasted her self equal in those Arts to Minerva, which cau∣sed her to spoil her curious Manufactury, which so grieved her that she hang'd her self; but the Goddess in compassion brought her again to life, yet turn'd her into a Spider, a Crea∣ture which is usually busy in Spinning out its own Bowels.

Arch••damia Cleonigmus,

a King of Sparta's Daughter, hearing that upon the approach of Phyrus to besiege the City, the Senate had made a Decree that all the Women should de∣part it, she went boldly with a drawn Sword in her hand to the Senate-house, and told them. That the Mothers, Si∣sters and Wives of those War∣riers that were to fight the Enemy, scorn'd to be less Va∣liant than they, and thereupon got the Decree revoked.

Autem Mor••s,

are such who are married, having always

Armenias's

strict Virtue and great Love to her Husband. Ladies we have in London, who are so far from having a light Assent, as they scorn to admit a weak Assault; which con∣firms the Judgment of that no∣ble accomplish'd, though un∣fortunate Gentleman:

In part to blame is she that has been tride, He comes too near, that comes to be denied.

(Sir T.O. This that noble minded Lady Armenia expressed, who being solemnly invited to King Cy∣rik's Wedding, went thither with her Husband. At night when those Royal Rites had been solemnized, and they re∣turned, her Husband asked her, how she liked the Bride-groom, whether upon perusal of him she thought him to be a fair and beautiful Prince, or no? Truth, says she, I know not; for all the while I was forth, I cast mine Eyes upon none other, but upon thy self— Those receiving Portels of her Senses, were shut against all fo∣reign Intruders: She had made a moral League with her Loyal Eyes, to fix on no unlawful Beauty, left her surprized Eye might ingage her to folly — We may imagine that noble Lady Armenia, when she was invited with her Husband, to the solemnizing of those Prince∣ly Nuptials of Magnificent Cy∣rus, that she might have seen many goodly and amiable Per∣sonages, pleasing and attra∣ctive Objects; such as wanton Eyes would have taken wonder∣ful delight in: Put how fixt was her outward Eye on him solely, to whom she stood in∣gaged by an inward Tye, may appear by that discreet mode••t Answer, which she returned her Husband; who at Night when they were come home, demanded of her (it may be out of a causless Jealousie, which he conceived of her, how she liked that Princely Bride-groom, whether she thought him not to be a fair and beauti∣ful Prince, or no? And what Personage in that brave Assem∣bly rendred the most graceful Presence to her Eye?

Truth, said she, I know not; for all the while I was forth, I cast mine Eyes upon no o∣ther but thy self. This was an excellent Pattern to imi∣tate!

When no Object could so take her Eye, as to convey the least Impresion of deluding Fancy to her Heart.

There is small doubt, but those experimental Maxims hold constantly currant: That the very state and compo∣sure

Apparel, or the Ladies Dressing-Room.

Apparel and Ornaments are not only for shrouding Nakedness, and scree∣ning the pinching Cold, but for setting out the shape and proportion of the Body, and rendring the Fabrick of Mor∣tality more Airy and Charm∣ing: Wherefore, Ladies, since there are such a number in the ••arie••ies of this Nature, and the French for the most part have given them Names, as well as communicated the Fa∣shions to us; we have thought fit for the better informing those of your Sex, who have not leisure to frequent the Court-Balls and Plays, to set down their Names as they are now in vogue begging Pardon of the more knowing of the Fair Sex for intruding into their Dressing-Rooms, to fetch thence this Inventory. — An Atta∣che, is as much as to say, vul∣garly, tack'd or fasten'd toge∣ther, or one thing fasten'd to another. — A Bargoigin, is that part of the Head-dress that covers the Hair, being the first part of the Dress. — A Be••ger is a little Lock, plain, with a Puff turning up like the ancient Fashion used by 〈◊〉〈◊〉.— A Cam∣paigne is a kind of a narrow Lace, picked or scallop'd.— A Choux is the round Bos•• be∣hind the Head, resembling a Cabbage, and the French ac∣cordingly so name it.— A Colberteen, is a Lace resem∣bling Net-work, being of the Manufacture of Monsieur Col∣bert, a French States-man. — A Collaret, is a kind of a Gor∣get that goes about the Neck▪ A Commode, is a frame of Wire, two or three Stories high, fitted for the Head, or cover'd with Tiffany, or o∣ther thin Silks; being now compleated into the whole Head-dress.— A Confi∣dant, is a small Curl next the Ear.— A Cornet, is the upper Pinner that dangles a∣bout the Cheeks, hanging down with flaps.—A Cre••e∣co••ur, by some call'd Heart∣breaker, is the curl'd Lock at the nape of the Neck, and ge∣nerally there are two of them. — A Cruch or Chruches, are the small Locks that dangle on the Fore-head. — A Cupee, is a Pinner that hangs close to the Head. — An Echel∣les, is a Stomacher lac'd or ri∣boned in the form of the Steps of a Ladder, lately very much in request. — Aengage∣ants, are double Ruffles that fall over the Wrists. — Al-Favourites, a sort of modish Locks hang dangling on the Temples. — A F••andan, is a kind of a Pinner join'd with a Cornet.— A Font-Ange, is

App••••••enances in Dres∣sing,

&c. A Brancher, or a hanging Candlestick, with branches to see to undress by the Glass.—A Brassier, a moving Hearth made of Silver or Vessel to hold Fire, to warm

• a Ladies Shift, &c.—A Colum∣buck, a piece of wood of a very pleasant Scent, used in their Chambers to keep out unwhole∣som Aires—A Cossoletis, a per¦fuming pot, or censer.—A Cof∣frefort, is a strong Box made of Olive, or other precious wood, bound with guilded Ribs— A Cosmetick, or Cosmeticks, are of divers kinds, and high∣ly in use for beautifying the face and hands.—A Crot∣chet, is the hook whereto La∣dies Chain their Watches, Seals and other mater.—A Til∣grain'd, is a Dressing-Box, a Basket, or what ever else is made of Silver work in Wyer. —A Firmament, Precious Stones, as Diamonds and the like, which Ladies head their pins withal, to make their heads shine, and look in their Towers like Stars.—A Jap∣paman work, is any thing Jap∣pand, or Varnished, China po∣lished or the like.—A Spr••nking Glass, this sprank∣ing is a Dutch word, the first as we hear of that Language, that ever came in fashion with Ladies, so that they give us reason to believe, they at last may tack about from the French to the Dutch mode, This signifies pruning by a Pocket-Glass, or a Glass to Sprucifie by,—A Milio∣ner, is the thing they use to turn about in the Choccolat∣pot when they make it.—A Pastillo de Bocco, is a perfum∣ed Lozange, to perfume the Breath, and corrects any de∣fects that may be in it of unsa∣voriness. —A Plumper, is a fine thin light Ball, which old Ladies that have lost their side Teeth, hold in their mouths to plump out their Cheeks, which else would hang like Leathern bags— A Po∣luil, is a paper of Powder be∣ing a Portugal term given to it, and also passes for a perfume. —A Rare le metlleure, is any thing that is fine or excellent. — A Rouleau, is a paper of Guineas, to the number of 39. which the Gallant steals into his Mistress hand, when she is on the Losing side, at Baf••et, or Commet, for which he expects some singular fa∣vour. —A Dutchess, is a knot to be put immediately above the Tower.—It seems this high building of head geer is not of a new Invention as some take it to be, but of an old Edition, For Ju••enai in his sixt Satyr makes mention of them.

  Tot premit ordinibus, &c.— Such Rows of Curles pres••'d on each other ly, She builds her head so many Stories high: That look on her before, and you would swear, Hectors tall Wife Androma∣che, she were. Behind a Pigmy, So that not her Wast, But Head seems in the mid∣dle to to be placed.

  A sort of red Spanish paper must not be forget, in a Ladies Dre••∣sing Room, to give her Cheeks

Attire of Men. &c. how expressed,

And now Ladies, since we design this work to be a compleat one, relating to your Sex, We once more beg pardon for this discovery, and that the Men may have no occasion to laugh at something they fancy Ridiculous in your Invento∣ry, we shall take a view of theirs, and shew them their Fa∣ces in their own more Fanta∣stick-Glass: the French, we must confess, has been so admired by the Men of Mode, that any thing named in another Lan∣guage, sounds harsh, and grates on their Consciences. It has long since Justl'd Latin out of their heads, and almost the true pronounciation of English: O how fine and delicately charming it is, when a young Spark comes to take leave of his Country Friends to Crindg Alamode, and in a formal tone to say, Adieu donce me cheres whilst not understanding a word of it, they start at his Sa∣lute, and take him for a Con∣jurer, when he might have as well expressed himself in Eng∣lish, that they might have known what he had said, viz. Farewel my dear Friends; but this was to show the breeding he had got in Town, at the Expence of Five hundred a year; and to be reported in the place where he was born, to be Gentleman, a Man of parts and breeding: One who studies the Languages, though perhaps he payed Ten Guineas for this Sentence, though he pick'd it up at an Ordinary; when he calls for a suit of Cloaths, he bids them haste and bring his Arroy, the Maid or Boy stands Gaping for an Explanation, till he growing Impatient, Stamps and Crys, Dog, bring my Cloaths, what a blockheaded place it this, that can't understand a Gentleman, without forcing him to speak dull insipped English. When he has Coached his Miss about a long Evening, and given her satisfaction, as a Civil-Gentle∣man ought, he conducts her safe to her Lodging, and hav∣ing taken his last leave for that night. Away he posts to Ad∣just a Man self as he terms it, or address him to the Be••••x Esprits, or Club of Wits as they call themselves to be re∣freshed and Enlivened by their Sophosisms, tho the more so∣ber part of Mankind, hold them only a Cabal of Bea••••'s. The word is a Masculine French Adjective, signifying fine or gaudy trims but now naturaliz'd into English, it is taken for Spar∣kish dressing-sop: Our Spark be∣ing arrived upon this Parnassus-Top, thinks he is in the Shades of Heaven, preparing for light whilst the Heliconian Liquor flows in full Bumpers, as if that River was at her highest Spring-Tide, then the 〈◊〉〈◊〉 of Language, or sharp and witty Expre••ions bring a little over, to cheer them up they be∣ginning

• to be drowsy Souls; then in comes Bachique, or a drink∣ing Bawdy Song, or Catch, in the mean while out comes their Combs, to Careen their Peri∣wigs, that is to order them. One shews to the next at hand, his Le Grass, the Furniture of his Suit, and demands if it be not Eveilie, more Sparkishly and Airy, than any he has seen. Then he pointing at another, crys he is Deshabille, that is in a careless Dress, and that his Chedreux Periwig is not of a coal black, nor such a ones of of a right flaxen, but of mix'd motely Colours not En Cava∣lier, like a Gentleman. Then pointing to another, he sneers, with a scornful smile, and whis∣pers him in the Ear, on his Left hand telling him that the party he holds his finger against, is not Equipt, that is, well fur∣nished with Mony or Cloaths; another he has marked out by this time, that is not Bien Gaunte, Modish in his Gloves, after which admiring his wit, in discanting upon these obser∣vations, he has made; he falls out into a loud Laughter, and lifting up his hands and eyes in a Commical Extasie; gives a stamp or two with his foot, at which the Drawer thinking the Company called; for now, by the hour of the night, he imagined it was time for them to be gone, up he comes upon his half trot, Crying, Gentle∣men, do ye call; at which our Spark seeming very much of∣fended, that his heels should occasion the Company to be thus Interrupted, and thinking himself mocked, starts up, and beholding the Drawer with a stern Countenance, calling a hundred Dogs and Sons of Whores, he crys. the World is very Gressier, that is dull, ill bred, and unmannerly, upon which, by and by, coming Sir, sneaks down without the least reply, then sitting gravely down again, he throws his Orangers Carlesly on the Table, as in a huff, being put out of humour Baccuses valet: These are Gloves scented with Essence, or Butter of Orange Flowers, or some such thing, and this he does, that they may be taken notice of, to be the finest well scented pair in the Company: Then one Leg is upon a Chair in a rening posture, though indeed it is only to shew you that he has new Picards, ala mode de France that is new Shoes of the French fashion; I do not mean their wooden ones worn by the Country Peasants, but such as tread the Spacious walks of Versailles, his Rolls then are strained higher with both hands, that is the knee Rolls of his Stockings, that you may s••e how Compleat they fit, and his Surtout, (which our Igno∣rant Ancesters, not understand∣ing the French so well as their Po••••erity, called, an upper Garment,) is brushed down with his hand, though not a

Anger in Ladies,

&c. dis∣commendable and hurtful, and by what means to be avoided and remedied.—Anger is un∣seemly and discommendable in all, but more especially in Young Ladies, who like Doves, should be without the Gall that serments and stirs up these kind of Passions to disturb and hurt the Mind, and ••pot the Names of those that indulge them with the Epethits of rash, pie∣vish, revengeful and inconsi∣derate Anger, is a professed Enemy to Reason, Council, or found Advice; it is a storm and loudness in which none of these can be heard, nor is it to be surpressed but by something that is as inward as it self, and more habitual: So that we may conclude, that of all Passions this chiefly endeavours to ren∣der Reason useless. It surpas∣ses Envy, for there are many things in the World so misera∣ble and contemptible, that they are below that; but Anger once let loose, quarrels with every thing, even a Spot fall∣ing upon the Angry Person's Cloaths, though but of Rain, by the common Courses of Na∣ture is a sufficient subject for it to insist upon, till a Tempest rises in the Mind, and Heaven is cavell'd withal for not re∣straining the Drops of the Clouds, till she was under a secure shelter. But if it pro∣ceeds from a greater Cause, it turns to Fury; and so is al∣ways either terrible or ridicu∣lous; it makes a beauteous Face in a little time Monstrous∣ly deformed and contemptible, rendring the Voice of an un∣pleasing Sound, the Eyes fiery and staring, and seperates the the lovely mixture of Roses and Lillies, by quite removing one or the other out of the La∣dies Cheeks. Anger in some causes a Paleness, and in others a fiery Red, the Mein and Ge∣sture is fierce and threatning, yet frequently very Antick, the Speech loud and clamourous, it is neither Heroick nor Inge∣nious, always, or for the most part proceeding from Pusilani∣mity or softness of Spirit, which makes the Fair-Sex frequently more subject to Anger than the other, by reason the Passions of their Minds are sooner mov∣ed and agitated; and this is the reason likewise that old Peo∣ple are more pievish and angry than the younger sort. It is a Passion more becoming Brui••s

• than rational Creatures, profes∣sing Charity, Nobleness and Bounty, Meekness and Pati∣ence, in their Christian Calling. It is troublesom not only to those that suffer it, but to those that behold it; it makes Marri∣age to be necessary and an un∣avoidable. Trouble Friendships, Societies and Familiarities to be intolerable: It makes inno∣cent Jesting to be the beginning of Tragedies, it turns Friend∣ship into Hatred, and makes one lose one's self in the Alte∣ration it makes, and turns the desires of Knowledge into an itch of Wrangling, it adds In∣solence to Power, it turns Ju∣stice into Cruelty, and Judg∣ment into Oppression, it chang∣es Discipline into Tediousness, and Hatred of liberal Instituti∣on; it makes those that are Prosperous to be Envied, and those that are unfortunate to be unpitied; it is a Conflu∣ence of all the irregular Passi∣ons; there is in it Envy, and Sorrow, Fear, Scorn, Pride, and Prejudice, Rashness, and Inconsideration, a rejoicing in Evil, and a desire to inflict Pu∣nishment; it has Self-Love, Im∣patience, and Curiosity, and a∣bove all, it is the most trouble∣som to those that possess it: Be diligent then, Ladies, to observe that it gain not too great a Power over you, least when you think to surpass it; you run into another Errour, by being passionate and angry with your selves, for being an∣gry like Physicians, who give a bitter Potion when they in∣tend to eject the bitterness 〈◊〉〈◊〉 Choler, for this will but pro∣voke and encrease the Passion therefore rather placidly an•• quietly set upon the Mortifica∣tion of it, do it by degree and make no thorough resolve at first, but resolve not to be Angry for a time, and the•• watch over your Passion, an•• let it not kindle so much as within; and the shorter the Time, the less Trouble it wi•••• be unto you; and so you may encroach upon it, till a•• length you subdue and bring i•• under; and then you may say you have truly conquered and triumphed over your self; and the better to do it, observe what we now lay down a•• Rules to be regarded in avoid∣ing or remedying this dange∣rous Evil.

  (1.) Anger arising in your Breasts, instantly seal up your Lips, and let it not go forth; for like Fire, when it wants vent, it will suppress it self. It is good in a Feavor to have a tender smooth Tongue, but it is better that it be so in case of Anger, for if it be rough and distemper'd, There it is an i•••• Sign, but here it is an ill Cause. Angry Passion is a Fire, and Angry Words are like Breath to fan them together; they are like the Steel and the Flint, sending out Fire by mutual Collusion: Some will discourse themselves into Passion, and if

• ...

  those they discourse withal be kindled too, they flame with Rage and Violence.— (2.) Observe that Humili∣ty is the most excellent natural Cure for Anger; for he, or she, that daily considers his, or her own Infirmities, make a Neighbours or Servants Errors their own Case, and remember that their is daily need of God's Pardon, and the Charity of our Neighbour; and so neither will be apt to rage at the Lenities, Misfortunes, or Indiscretions of another, of greater than which they consider they are very fre∣quently, and more inexcuseably guilty. Let us remember the Examples of those prudent and patient Persons in Scrip∣tures, and such Histories as we have read, who have over∣come, and subdued their An∣gers, whose firm and constant Souls nothing could trouble or shake: And if we be tempt∣ed to Anger in the Action of Government and Discipline to our Inferiours, let us propound to our selves the Example of God the Father, who at the same time, and with the same Tranquility, decreed Heaven and Hell, the Joys of Angels and blessed Souls, and the torment of Devils and wic∣ked Spirits, and at the Day of Judgment, when all the World shall burn under his Feet, he shall not be at all enflamed or shaken in his Essential Seat and Center of Tranquility and Joy; and if at first the Cause may seem reasonable, yet stop your Anger, and proceed in all things with Mildness, and Moderation, that so you may make a better Judgment, and more easily determine what is fit to be done. Anger makes People rush blindly upon things that many times they repent in their ruin. The Athenians were extream angry, and displeas'd with the Macedonian Govern∣ment, that Philip the Father of Alexander, as a Conqueror, had set over them; so that when they heard that Alexan∣der was dead at Babylon, they were imediately for revolting and assuming their former Li∣berty; but Phocian staid their hasty Proceedings, which their Anger to the Macedonians, who were set over them in Com∣mand, was about upon a meer Rumour to put in practice, which if it had fail'd to have been true, would have been their ruin, by telling them that they ought advisedly to consi∣der what they did, and that their rashness, if Alexander was not dead, would bring a great Calamity upon them; but on the other hand, if he were dead, their staying for the Assurance of it could no ways prejudice them, for if he was dead to day, he would be as cer∣tainly dead to morrow. So if your Servants, or Inferiours, deserve Punishment, staying till to mor∣row will not make him inno∣cent; but it will many times abate an unjust Anger, and

Ability,

In some Women, why Extraordinary. Although Man from the Dominion given him in Paradice, may stile himself Superior, and boast of his wonderful Abilities; look∣ing on those in Women, much Inferiour. Yet let us mind him that he frequently runs into mistakes; for though the Strength of body may be dif∣ferent, by reason that of the fair Sex is Soft, and Plyable, made for Pleasure, and Charm∣ing Attraction; more than Rebu•••• Actions, and suffering hardship: Yet we conclude, that either Souls, proceeding from the Same Fountain of Life; can admit of no diffe∣rence, or distinction, and where the Organick parts are Entire and Undisturbed; why should they not equally operate. If we consider, Women in these particulars, we find her more lively and active than Men, by reason of her Soft Contexture: Nature has not been wanting to frame this Cabinet of the Soul to the best Advantage, manifesting her self herein, an excellent work Mistris, for a Creature more Regular in every part or fairer, and more lovely in proportion she never made: Therefore those that Object, that the difference is in the Organs of the Body, where the Soul Actuates in the seve∣ral Faculties, may here be

• mistaken unless in case of some visible defect, as in Idiots Mad∣myn, or those not of years of Discretion, or where distempers Reign and Disorder the frame of Nature, nor can the reasons they would fain seem to draw from the Coldness of the Wo∣mans Constitution, be allowed in this case to hinder them from vigor, Activity, Acute∣ness, and solid Judgment, since Experience shews us the contrary, and we frequently find that a Womans Wit upon a sudden Conception or a swift turn, is most available, and many times draws Men out of danger, which they would otherwise sink under, by their own Inadvertencies, when all their solid reason, as they term it, would fail to help them at a dead Lift.— Any one of Understanding observes that Men are of divers Complexions and Constitutions yet of every kind, there have been some famous on sundry Accounts, as in Learning, Arts, and Arms, &c. And Men doubtless of Flegmatick, or Melancholly Complexions, can∣not easily be allowed to be of hotter Constitutions than Wo∣men that are of Cholerick and Sanguine ones; if it be measu∣red by strength, which heat in General gives more to the Men than to the Women: We an∣swer, that some Women are stronger than some Men, which they have proved in War, and by the Atchievement of much Fame and Renown; and there∣fore their Souls freedom in Act∣ing, cannot reasonably be said to be so restrained, but that they move and operate in their de∣grees, equal at least to those of Men: But for a plainer De∣monstration, we see that Crooked Deformed body (which one might imagine should have more obstructions, and hinde∣rances, than one cast in Na∣tures curious Mould,) is frequen∣ly joined with a Beautiful Mind that makes even the Bo∣dies Deformities seem Fair and Lovely: Aristotle was Crooked and Deformed, yet the World has never since been known, to produce a Man of so universal Learning, and Skill, in all Arts and Sciences. And to confute the main Obstruction, we find that Men of the coldest Consti∣tutions, are frequently the Wisest and most Judicious; too much heat being an Enemy to the Sagacity of the Under∣standing: And is rather fit to push them rashly on to unadvised attempts and actions; why then, though Women in General, are granted to be of a colder Constitution than Men, should that hinder them from being Prudent, Learned, and Skilled in Arts and Sciences: We can find no warrantable Reason to Obstruct it; and therefore must be apt to think, that Men having gotten the upper hand, and Engrossed the Power; will right or wrong have Women to be no wiser

• than they will have them to be and then to be sure, they will not allow them to be so wise as themselves; what ever Evi∣dence they can bring as plain Proof and Demonstration, a Master-piece in Cunning. We must allow it is in the Men to Endeavour as much as in them lyes, to keep the Fair-Sex in Ignorance, that they may Reign the more securely with∣out Controul, and to Effect it possess them if possibly, with a belief of their Incapacity, that they are not made to reach at Sublime things, but ought to be contented, and rest satis∣fied with things that are In view, near at hand and Easie to be obtained: Thus the Turk keeps Learning from his Sub∣jects, that in ignorance they may bear their Chains with more content. And the Church of Rome, that her Proselytes may wander in a Mind Devo∣tion and not be able to dis∣cover her Errors, though ma∣ny break through these clouds and appear with the brighten 〈◊〉〈◊〉. Men Indeed, have been very ingrateful to them, in not only declining to give them their due praises, but in labouring to Eclipse their same in their Writings, they should out shine their own. They 〈…〉〈…〉 to let you see your 〈…〉〈…〉 Equal force and 〈…〉〈…〉 that your Wisdom 〈…〉〈…〉 Inferiour, nor your Thoughts confined to narrower 〈…〉〈…〉 than theirs: Therefore as many of your Sex have bravely done, so it is your part to imitate them in breaking thorow this tender Cobweb, of Ignorance in which Men like subtil Spi∣ders, would detain you to gain the advantage to themselves of Triumphing over your better Parts and Abilities, we have given you in this Work divers Examples of those that have set Patterns for you to imitate and coppy out, which may Excite and Stir up a generous Flame in your Breasts, to Learning, Arts, Sciences, &c. And since God has made you so Lovely and Charming, that no Creature in the Vniverse is comparable to you for the Beauty of your Bodies: Let your Souls be also Beautiful, which will render you far more Lovely and Amiable in the Eyes of God and Man, and either fully Answer or Baffle all that can be objected against you. The Bearing Children is no sign of your weakness, but rather adds to your Glory, by a Revival of Mankind; with∣out which the World would soon become a desart: And without which, all Mankind must have been inevitably mi∣serable, how often do we find in Holy Writ, that God Com∣municated his Holy Spirit to Women that P••••p••••hed, and if he had thought them unfit for the Sacred an undertaking by reason of the difference of Soule, he would not have ••••••••ed them with such power

〈◊〉〈◊〉

(••••••••tarium) p••o∣perly spoken of married per∣son; but if only one of two persons, by whom this sin is committed, be married, it makes Adultery; Adulterium, seems to have taken that name, as it were ad ulterius thorum, i. to another bed, which the Adulterers always aims at.

Adultery and Vu••lean∣ness;

The dangerous Conse∣quences that attend it, and the dishonour it puts on the Fair Sex, and Revenge it stirs them up to; And raging Lusts have occasion'd a World of Miseries to fall upon Men and Women, ending generally in Blood and Disgrace, therefore to caution either Sex carefully to avoid that spare, we have thought fit to say something of it in this Book, as not perhaps foreign from the Subject.— At a certain place in the Territories of John Duke of Bargundy, in an ancient Em∣blem, was to be seen a Pillar which two Hands seem'd to labour to overthrow, the one had Wings, and the other was figured with a Tortois, and the word V••••••••{que}, which in plain terms may be interpreted, by one way or other. There are many Amorists that take the same Course in unlawful A∣mours, some strike down the Pillar of Chasti••••, by the im∣pertuous Violence of great Pro∣mises and unexpected Presents; others with 〈…〉〈…〉 slo••ly to be the 〈◊〉〈◊〉 sure of Accompli••••••ng, 〈…〉〈…〉 with long 〈…〉〈…〉 Sub∣miss••on, and 〈…〉〈…〉;

• yet when they gain the Fort either by storm or tiresom long siege, it brings the Vi∣ctor and the Vanquish'd most commonly to a sad Repen∣tance, there is many times brought in an unexpected Rec∣koning, that drenches all their sweet pleasures in Blood and Confusion: And draws the Sa∣bles of Death over their promi∣sed mountains of delicious Re∣creation, though no one can hope to find Constancy in such Love; for Virtue depraved, and Chastity once fullied, be∣come regardless; and the Fa∣vours that were difficult to be attain'd before, grow cheap and common, as a Modern Poet has express'd it:

  O Heav'n, were she but mine, and mine alone; Ah, why are not the Hearts of Women known! False Women to new Joys unseen can move, There are no prints left in the paths of Love; All Goods besides by publick Marks are known, But what we most desire to keep has none.

  Even the Frosts of Age, and decrepped Years has so much Fire alive under the decayed Embers of Life, as to heat their Desires: This way, though Im∣potences has put Bars and Boun∣daries to any vigorous Attacks. Vnlawful Lust extinguish'd the Wisdom of Solomon. Sampson himself, was enervated by it. Lot forgot and committed folly tho a little before he had seen Hea∣vens flaming Vengance, con∣sume so many thousands, toge∣ther with their Cities. Vn∣lawful Lust made Ely's Sons fall in Battel, and rent the Priesthood from their House for ever. Amnon fell for Ra∣vishing Thamar; the two Elders for attempting to vio∣late the Chastity of Susanna, and many more: For where this violent Distemper breaks out, Human Divine Laws, Pre∣cepts, Exhortations, fear of God or Men, fair or foul means, Fame, Fortune, Shame, Dis∣grace, Honour, are not Bars sufficient to keep them from breaking in: The Scorching Beams, under the Equinoctial, or Extreamity of Cold under the Artick-Circle, (where the Seas are glaz'd with the Win∣ter's lasting Tyranny) cannot expel or avoid this Heat, Fury, or Rage of Mortal Men, though so Ruinous and Destructive in it self. — At the Coronation of Ed∣win, who succeeded King El∣dred, Lust so over-come that Prince in the height of his Jollitry, that before several of his Nobles, he committed A∣dultry with a very honourable Lady his near Kinswoman, and liked her then so well, that he found means to cause her Hus∣band to be Murthered, that he might Enjoy her more freely; but remain'd not long unpu∣nished, for the Mercians and Northumbrians revolted to his

• younger Brother, which so per∣plexed him, that in great Pain and Grief he soon after Dyed. —A Captain under the Duke of Anjou, when he came to Assist the Revolted Nether∣landers against the Spaniards, coming into a Farmer's House, and not content with the Provi∣sions they aforded him on sree∣cost, he demanded his Daugh∣ter for his pleasure, the Coun∣tryman, who loved her dearly, intreated him he would be o∣therwise satisfied, offering him any thing else that was in his power; but this so inraged him, that he ordered his Soldiers to beat'em all out of doors except the young Woman, whom amidst Tears and lamentable Cries, he forced to his Lust, and after his beastial appetite was satisfi'd with unlawful pleasure, he fell to flouting and dispising her; This Master'd up a Womans Revenge, in its most bloody shape; so that being at the Table with him, the with one home-thrust of a sharp Knife; let out the hot Blood that cir∣cled in his Veins, whilst he was giving orders to one of his Cor∣porals, and not aware of the stroak that brought him sud∣den death. Thas you see Car∣nal Lust.—'Tis a bewich∣ing evil, being an 〈◊〉〈◊〉 appetite, in whomsoever it reigneth, it k••lleth all good mo∣tions of the mind, 〈◊〉〈◊〉 drieth and weakeneth the body, shortning life. deminishing memory, and understanding.—Cirena, a notorious strum∣pet, was sirnamed Dodo Came∣chana, for that she found out and invented twelve several ways of beastly pleasure— Proculeius the Emperour, of an hundred Samatian Virgins he took Captives, defloured ten the first might, and all the rest within fifteen days after.— Hercules in one night deflour∣ed fifty.—Sigismund Malatesta, strived to have car∣nal knowledge of his Son Ro∣bert, who thru••••ing his dagger into his Fathers ••osom, reveng∣ed his wickedness.— Cleopatra, had the use of her brother At••••o••eus's company, as of her Husband.—Au∣teochus staid a whole winter in Chalcidea, for one Maid which he there fancied.—Lust was the cause of the Wars between the Romans and the 〈◊〉〈◊〉. —Thalestins Queen of the Amazons came 2•• days journey to lie with Alexander— Adultery in Germany is never pardoned.—〈…〉〈…〉 and P pilia were so inco••in 〈◊〉〈◊〉, that they commended with most shameful 〈…〉〈…〉 themselves without respect of time, place, or company, to any, though never so 〈◊〉〈◊〉.— 〈◊〉〈◊〉, not co••••ented with ••is three 〈…〉〈…〉 commi••ted 〈…〉〈…〉 si••te••s—〈…〉〈…〉 like, 〈◊〉〈◊〉 the 〈…〉〈…〉 by his wi••e, the 〈…〉〈…〉. — A 〈…〉〈…〉 the c••••se of the 〈…〉〈…〉

• of the City of Rome. — Sempronia, a woman well learn∣ed in the Greek, and Sappho no less famous, defended Lu∣xury and Lust by their Writ∣ings. — Cleopatra in∣vited Anthony to a Banquet in the Province in Bithynia in the wood Sesthem, where, at one instant, of threescore young Virgins, fifty and five were made Mothers. — Cleophis a Queen of India, saved her Kingdom and Subjects from destruction, by a nights lodg∣ing with Alexander, by whom she had a Son called Alexander, who was afterward King of In∣dia; she was ever after called Scortum Reginum. — Jane Queen of Naples was hanged up for her Adultery, in the same place where she had hanged her husband An∣dreas before, because he was not (as she said) able to satisfie her beastly desire. — Foron King of Egypt, had been blind ten years, and in the eleventh the Oracle told him that he should recover his sight, if he washed his Eyes in the water of a Wo∣man which never had to do with any but her husband; whereupon, he first made trial of his own wife, but that did him no good; after of infinite others, which did him all as little save only one, by whom he recovered his fight, and then he put all the rest to death —Julia, the Daugh∣ter of Augustus, was so immo∣dest, shameless, and unchaste, that the Emperor was never able to reclaim her: And when she was admonished to forsake her bad kind of life, and to follow chastity as her Father did, she answered, That her Father forgot he was Caesar, but as for herself, she knew well enough, that she was Cae∣sars Daughter.—Caelius Rhodoginus, In his II Book of Antiquities, telleth of a certain man, that the more he was beaten, the more he fervently desired women.—The Wi∣dow of the Emperour Sigis∣mund intending to marry again, one perswaded her to spend the remainder of her life after the manner of the Turtle Dove, who hath but one Mate; If you counsel me (quoth she) to follow the example of Birds, why do you not tell me of Pid∣geons and Sparrows, which after the death of their Mates, do ordinarly couple with the next they meet.—Hiero King of Syracusa, banished the Poet Epicharmus, for speaking wantonly before his Wife, and that very justly, for his Wife was a true Mirrour of Chastity. —Sulpitius Gallius, put a∣way his Wife by divorce, be∣cause she went about unmask∣ed. —Pompey, caused one of his Souldiers eyes to be put out in Spain, for thrusting his hand under a Womans Gar∣ment that was a Spainard; and for the like offence, did Serto∣rius command a footman of his band to be cut in pieces.—

• If Caracalla had not seen his Mothers thigh, he had not married her.—Tigellenus died amongst his Concubines.— —The Terentines had taken and spoiled Carbinas, a Town in Japyges, and were not only for Ravishing the Women them∣selves, but permitted Strangers that came that way to do it; even in the Temple, where they had Penn'd them up nak∣ed, Divine Vengeance over-took them. so that all who had committed this Villany were struck dead with Light∣ning from Heaven, and their own Friends looking upon it as a just Judgment, were so far from pittying them; that they offered Sacrifice to Ju∣piter the Thunderer. It would be too tedious to draw the Scene too open, and discover the miseries that have befallen such, as have been eager in pursuit of these Vices; they have occasioned the subversi∣ons of Kingdoms and States. Tarquine the proud and all his Race were driven out of Eng∣land, for Ravishing Leucretian, who finding her Chastity vio∣lated, though by a King, kil∣led her self, and if we believe our Chronologers, it occasion∣ed the calling in the Danes; by the incensed Husband, who had been Ravished by the Kings Viceroy in the North, and with them came in a Deluge of miseries, for almost a hun∣dred years. The Adulteries of Fergus King of Scotland, was by the occasion of hers, like∣wise; for when she had killed him in his bed, and was yet unsuspected for the good opi∣nion all people had of her ver∣tue; hearing that divers peo∣ple, ignorant of the Murther, were tortured, in order to a Confession: She came into the Judgment Hall, where the Lords and others were Assembled and thus Expressed•• her self.— As for me (said she) good People, I know not what it is that moveth me, nor what Di∣vine Vengeance pursues and vexes me; with divers Cogi∣tations, but this I am sure of all this day I have had no rest, nor quiet either in body or mind: And truly when I heard that divers guiltless Per∣sons, were cruelly tortured: Here in your presence, had it not been for their sakes, I had soon rid my self out of the way, and not have appeared in this place, to have declared the kings death was my own Act; my Conscience constraineth me to Confess the Truth, without considering my own safety, least the Innocent should wrongfully perish. Therefore take it for a certain Truth, that I, and I alone am she, that with these wicked hands did strangle Fer∣gus the last Night, being moved thereto by two as sharp Motives as can possibly incite a Womans Impatient Desire and Furious Reverge: Fergus, by his continual Converse with Concubines, hath a long time

Affability,

Commendable in Women kind. Affability, is highly Commendable, and Sparkles like a bright Jewel in the Coronet of Beauty: It may be considered either as a meer humane accomplishment, or a divine vertue; and in ei∣ther Notion, it is worthy of praise, but it is the latter that gives it the highest Excellence and Perfection. In the first Notion, we may properly take an Estimate of its value, by its Cause and Effects. — As for its Cause, it derives it self either from a native Candor and Generosity of Mind, or else from an Ingenious and Noble Education, or something Re∣ciprocally from both, and these are as good Originals, as any thing, meerly Moral, can pro∣ceed from, and that these are truely it's Sources, common ex∣perence justifies those of the largest Minds and Noblest Ex∣traction, being commonly the most Affable condescending and obliging, when on the other hand, those of the most Ab∣ject-birth and Spirits; are the most insulting and Imperious. It is indeed a great Error in Persons of honour, to conclude they acquire a profound reve∣rence and respect, by puting on a Supercilious Gravity, look∣ing Coyly, and with Disdain, as it were on all about them. This is certainly so far from that, that it gives a just ground to suspect that it is but a Pa∣gentry of Greatness, and in∣stead of teaching those they fancy admire them, to keep at a distance; they rather by their stiffness invite them to a closer inspection, curiously to Scrutenize their Originals, and find whether or no they are of Mushrom growth, or of Anci∣ent standing, for there is no such prying Inquisitor as Curio∣sity, when it is moved to

• by the sense of contempt. —Affability carries it's just Esteem always along with it; endears to all, and often in ••pight of many blemishes, keeps up a Reputation: A kind word or a pleasing look from one of worth and quality is strangly Charming, insensibly Stealing away our hearts. Plutar••n observes of Cleomenes King of Sparta, that when the Grecians compared his easiness of Access and Affability, with the state and sullen Pride of other Princes, they were so in love with his Winning and Courte∣ous Behaviour, that they only judged him worthy to be a King, and as there is no cer∣tainer, so there is no Cheaper way of gaining Affection: A kind Salutation, is as easie as a Reproach or Frown; and by Affability, those kindnesses may be preserved, which will not if once forfeited, be reco∣vered at a far greater Price. Moreover, when humane vi∣cissitudes are rightly weighed, it may be a point of Providence, for the Greatest Persons may sometimes stand in need of the assistance of the Meanest, as the Globe of Fortune may move up∣on her fickle Axis. 'Tis Pru∣dence then to be obliging to all, and give none occasion to hate us, and become our Enemies when we have most need of Succour. That Emperor no doubt considered this, who said, he would entertain the Address of his Subjects, as if he were a Subject himself. And since in a strict sense, even among the Ladies, there are degrees; she many times who is Superiour to one, is Inferiour to another; they have a ready way to com∣pare the Civility they pay, with what themselves but rea∣sonably Expect. Let one of the Fair ones then, who meets with a cold and neglectful treatment from any Superiour to her, examine her own re∣sentments, and then reflect, that if she gave the like to her Inferiour, it must be as coursly resented there: And therefore she ought to resolve never to offer what so much distasts her self to another, and by observ∣ing it, she may convert an In∣jury into a Benefit, making their ill nature, her own dis∣cipline, and civilize her self by the Rudeness of others. — Affability is now come to be considered by us in its Se∣cond Notion, wherein we just∣ly allow it to be a Divine Vir∣tue; nor have we lesser Autho∣rity than St. Paul's to justifie it, who incerts it in the num∣ber of those Christian Graces that are by him recommended to the Roman Proselytes, Rom. 12.16. Condescend to them of low Estate, and that it's value may be the more dis∣cernable, He joyns it with Humility: It immediately fol∣lows his Precept, viz. be not high minded; we may there∣fore conclude that Courtesie and obliging behaviour of this

• kind, in respect of its Source and Original, is very much to be preferred before that which only springs from Natural or Prudential Motives: And since we find it natural for e∣very production to have some Similitude, this is to be obser∣ved no less Excellent in respect to its Properties, as it's desent, which may be demonstrated in only instancing two of them, viz. Sincerity and Constancy.—Affability then as to the first of these, as far as it partakes of Humility, in such a degree, it must likewise partake of Sin∣cerity; that being a Virtue whose proper Elements are Simplicity and Plainness, so having no ill design, it wants no Umbrage or Coverture, it has no occasion for those Sub∣tilties and Simulations, those Artifices and Pretences re∣quired by those that do. 'Tis the Precept of the Apostle, Phil.. 2.3. In Lowliness of mind, Let each esteem others better than himself, by which we may gather, that it is the nature of a lowly Mind, to Transfer that Esteem to others, which he voluntarily substracts from himself. And where such an Esteem is planted in the Heart, it verifies every Expres∣sion and outward Signification of respect; rendring the great∣est Condescensions (which to an Insolent humour may seem Extravagant and Affected) Un∣seigned and the highest Reality; when on the contrary, a Cour∣tesy which derives no higher than from meer humane Prin∣ciples, there is no greater stress to be laid upon it, nor is it much to be confided in.—Affability under this notion has as we have said, Constan∣cy for it's second Property; for it is not only true to others, but is so to its self, as being founded on the solidst of Vir∣tues; not being subject to those giddy uncertainties that are incident to vulgar Civilities, for he who out of disesteem of his proper worth, has placed himself in an inferiour Station, will not conclude it an Arbi∣trary matter, but rather a just debt to pay a respect to those in a Superior Station, they had Access to it by his Volun∣tary receeding; For an hum∣ble mind will see in others something or other, to which it will allow preference, so that acting upon a fixed Prin∣ciple, it runs not the hazard of Contradictions, but is rendered sweet and affable, whilst what is more stiff and unplyable, is not regarded un∣less with contempt, and ne∣glect; except the party holds conversation with Flatterers, and Parasits, who sell their breath to make their advan∣tage, and prey upon him; but then again, he is frustrated even of their Encomiums if it so happen, that the prosperous Gales encrease into a shipwreck∣ing Storm, than those who were prodigal of their civilities

Anyle,

an Epigrammatick Poetess, whose name is to 17 Greek Epigrams: Her Verses of Birds are said to be yet ex∣tant.

Aspasia,

a Noble Milesian Dame, said to have been the Mistress, that is, the Instru∣ctress of Pericles, the Great Athenian Philosopher and Ora∣tor.

Astyanassa,

one of the Maids of Honour to that Helena, whose Beauty set Troy on fire, whom yet surpassing in the Theory of active Love, she im∣pudently committed by wri∣ting to the publick view; and as 'tis suppos'd in Verse, the Descriptions of more Spintrian Pranks and Gambols, then per∣haps her Mistress ever practis'd or understood; and which seem to have been a Pattern of those lew'd Inventions, which the witty ribauld Aretine, in after Ages, broach'd for the use of the Sons of Priapus; nor were their wanting in those Times apt Schollars to such a Mistress, who prosecuted and enlarged upon the Subject the had be∣gun; Philenis, a Strumpet of Leucadia, as unchast, faith a late Author in her Verses, as her Life.

Athenais,

the Daughter of Leontius, an Athenian Sophist; a Woman of that Wisdom and Ingenuity, as that she was thought worthy to be chosen for a Wife by the Emperor Theodosius the Second.

Angela de ••ugarolis,

an

Anne Askew,

the Daugh∣ter of Sir William Askew, of Lincoln-shire; she is remem∣ber'd among the English Wri∣ters, as well as in Verse as Prose, for a Woman of singular Beau∣ty, Virtue and Ingenuity.

Anne Broadstreet,

a New∣England Poetess; She writ Descriptions of the Four Ele∣ments, the Four Humours, the Ages, the Four Seasons, and the Four Monarchies.

Anna Maria Shurman,

an Holandish Lady, of the most celebrated Fame for Learning of any of her Sex that I have heard of in Europe, at this day, by her Epistles to many of the most Eminently Learned Men of this Age.

Arabella,

an English Lady, in the time of King James, a near Kinswoman of his, she was a Lady of no less Eminence for Learning and ingenuous Parts, then for her Quality; and as saith an English Writer, who makes a mention of her, She had a great facility in Poetry, and was elaborately conversant a∣mong the Muses. She had Correspondence with Andrew Melvin, the witty Scotchman in the Tower, being Prisoner there at the same time.

Aurca Behn,

a Dramatick Writer. She writ the Dutch Lover, the Amorous Prin∣cess, the Forc'd Marriage, a Tragy-Comedy, the Fatal Jea∣lousie, a Tragedy,&c.

Affinity.

(Affinitas) 〈◊〉〈◊〉 dred or alliance by Marria•••• sometimes likeness of ag•• ment.

Address or Adress,

(Fr•••• direction; a short court•• near and ready way. I ad•••• my self to such a Person, i•• resort unto, make towards, make my application to hi••

Age.

(aetaes) that part o•• Man's Life which is from Birth to this or his last Day, Man, by our Common-L•••• hath two Ages; the Age 21 Years is termed his 〈◊〉〈◊〉 Age, and 14 the Age of dis••••∣tion, Lit. l. 2. c. 4. In a W••∣man there are six. 1. At ••∣ven Years of Age she may c••••∣sent to Matrimony. 2. At 〈◊〉〈◊〉 she is Dowable. 3. At twe•••••• Years she is able finally to c••••∣firm her former consent gi•••• to Matrimony. 4. At fo••••∣teen she is enabled to rece•••••• her Land into her hands, •• shall be out of Ward if she of this Age at the death of 〈◊〉〈◊〉 Ancestor. 5. At sixteen 〈◊〉〈◊〉 she shall be out of Ward, thou•••• at the death of her Ancestor was within the Age of fourt•••• Years. 6. At one and Twe•••••• Years she is able to alienate Lands and Tenements. ••••∣clus, (a Greek Author) divi•••• the Life of Man into seven A•••• 1. Infancy contains four Ye•••••• 2. Childhood contains ten Ye•••••• 3. Youthhood or Adolesce•••• consists of eight Years tha•• from fourteen to two and tw••••∣ty. 4. Young-manhood co••••••∣••ues

Alimony,

(Alimonia) nou∣••ishment, maintenance; but in a modern legal Sense it signifies that portion or allowance, which a married Woman sues for, up∣on any occasional separation from her Husband, wherein she is not charg'd with Elope∣ment or Adultery. This was formerly recoverable in the Spiritual Court, but now only in Chancery.

Abortion,

an untimely Birth or Miscarriage, which happens through divers Causes, Inward and Outward.

Amnion,

the Membrane with which the Faetus in the Womb is most immediately clad, which with the rest of the Sc••ndine, the Chorion and Alantoin, is e∣jected after the Birth; it is whiter and thinner than the Chorion. It contains not only the Faetus, but the nutritious Humour, whence the Faetus by the Mouth and Throat sucks its nourishment. It is outward∣ly clothed with the Urinary Membrane, and the Chorion, which sometimes stick so close to one another, that they can scarce be separated. Dr. Blan∣chard.

Amazons,

(Amazones,) War∣like Women of Scythia, that had but one Teat (their name in Greek impowring as much) they were very Man-like, and cut off their Right Breasts, that it might not hinder their shoot∣ing for they were excellent Archers; they lived by them∣selves, and if at any time they went to their Husbands or neighbouring Men, and concei∣ved; if it were a Female Child, they kept it; if a Male, they sent it to the Father; The Coun∣try where they lived is denomi∣nated from them, and called Amazonia.

Anchores••,

a Religious Wo∣man that Lives solitarily in a Cell. Vide Anachorite.

Anne,

(Heb. Hannah) gra∣cious or merciful.

Annulet,

(Annulus) a Ring, or any thing like a Ring.

Aretaphila,

(Gr. i.e. ama∣trix virtutus) a lover of, or friend to virtue, a Woman's Name.

Abia,

Hercules Daughter.

Aegiale,

the Wife of Dio∣medes, an Adultress.

Aegina,

Jupiter's Mistress in the shape of fire.

Aegle,

Daughter of Hesperus, King of Italy.

Agatha,

g. good, a Womans Name.

Aglata,

one of the Graces.

Aglais,

a very great she∣eater, Megale's Daugther.

Agnes,

g. chast, a Womans Name.

Agnodice,

a Maid Physici∣an.

Alepone,

Neptunes Daugh∣ter, turned into a King-fi∣sher.

Ambosexons,

Male and Fe∣male.

Amorets,

f. Love toys.

Amulet,

l. a ball about the neck to keep from Poison or Witchcraft.

Amymone,

one of Danaiis's fifty Daughters, Mother of Nauplius by Neptune.

Anetis,

a Lydian Goddess.

Anatiferius,

l. Bringing the age of old Women.

Anaxarete,

a hard hearted Virgin turned into a stone.

Anchoress,

a Nun.

Andrago,

g. a Manly Wo∣man.

Andrast••s,

Andate, God∣dess of Victory among the Britans.

Andromache,

g. [many fight] Hectors wife.

Andromeda,

Cepheus's daugh∣ter.

Aretapila,

g. a she-friend of vertue.

Arethusa,

Daughter of Ne∣reus a river of Sicily; also an Armenian fountain in which nothing sinks.

Ariadne,

Daughter of Mi∣nos.

Asbiaroth,

Goddess of the Adonians.

Assedrix,

a she-assistant, a Midwife.

Astroarch,

Queen of Pl••∣nets, the Moon.

Atalanta,

the swift Lady won by Hipomanes's three Golden Apples.

Arthis,

Daughter to Cra∣naus, King of Athens.

Ave Marie,

l. Her Salutati∣on by the Angel.

Avice,

Hildevig, Sa. Lady •••• defense.

Anses,

African Virgins used to combat in honour of Mi∣nerva.

Autonoe,

Actaeon's Mother.

Agetus,

the Lacedemonian, Herodotus, lib. 6. thus writes of this Lady, the Daughter of Alcydes the Spartan, first wife to Agetus, and after to the King Ariston. She, of the most deformed, became the excellentest amongst Women.

Aristorlea,

Of all the deaths that I have read of; this of Aristoclaea, methinks exceeds example, with which, howsoever her body was tormented, her soul could not be grieved; for never woman died such a lov∣ing death. Her Lovers con∣tending in the heat of their af∣fection, but not regarding her safety whom they did affect, she as it were set upon the rack of Love, plucked almost to pieces, betwixt them both ex∣pired.

Ada,

Alexander the Great, amongst his many other con∣quests, having besieged the great City Halicarnassus & by reason, of opposition made against him, levell'd it with the ground. He

Agathoclea,

Ptolme being free from all foreign Invasions, he began Domestick troubles at home: For being given o∣ver to his own Appetite, and besotted to his Insatiate Plea∣sures, he first began with Loa∣dice, (both his Sister and Wife) causing her to be slain, that he might the more freely enjoy the society and fellowship of his most rare and beautiful Mistress, Agathoclea: So that the great∣ness of his Name, and the Splen∣dor of his Majesty both set a∣part, he abandoned hinself sole∣ly to Whoredoms by Night, and to Banquets and all profuseness of Riot by day.

Aristomache,

Dionysius the Tyrant banisht Dion out of Si∣cily, taking into his own cu∣stody the Exiles Wife Aristo∣mache, and her Daughter: But after, at the great Intercession of one of his Servants. Polycra∣tes (a man by him much affect∣ed) he compelled the Lady (who still Lamented the ab∣sence of her Lord) unto a se∣cond Marriage with this Poly∣crates, who was by Nation of Syracusa. But Dion having gathered fresh Forces, and ex∣pelling Dionysius from Syracu∣sa unto the Locrenses: Arete his Sister, meeting him, and Congratulating his Famous Vi∣ctory, made Intercession for Aristomache, who with great shame had kept herself from the presence of her first Hus∣band, not daring to look him in the Face, howsoever her se∣cond Nuptials were made by Force and Compulsion: But the necessity of the cause, the wondrous submission and mo∣dest Excuse of Aristomache, to∣gether with the Mediation of Arete, so much he prevailed with Dion, (all confirming her innocence) that he received his wife and Daughter into his Fa∣mily, still continuing their for∣mer Love and Society.

Artimesia,

Queen of Caria, so much honoured the remem∣brance of her Husband Mauso∣lus being dead, that after Me∣ditation. and deliberate coun∣sel which way she might best decorate his Hearse, and with∣al to express to Perpetuity; her unmatchable Love: She caused to be erected over him, a Tomb so Magnificent, that for the Cost and State, it was not doubted to be worthily reckoned amongst the Nine Wonders. But what do I speak of so rich a Structure, when

Aretaphila Cyrenea,

is de∣servedly numbred amongst the Heroick Ladies, she lived in the time of Mithridates, and was the Daughter of Aeglatur, and the Wife of Phedimus: A Wo∣man of excellent Vertue, ex∣quisite Beauty, singular Wise∣dom, and in the Managing of Common-Wealths business, and Civil Affairs ingeniously Ex∣pert.

Aurora,

or the Morning, Hesiodus in Theog. terms her the Daughter of Hyperion, and the Nymph Thya, and Sister to the Sun and Moon. Others derive her from Tytan and Ter∣ra; they call her the way leader to the Sun; as Lucifer the Day-Star is stil'd her Hensh∣man or Usher: For so saith Or∣pheus in an Hymn to Aurora. Homer in an Hymn to Venus, allows her Roseat Fingers, a red or ruddy colour, and to be drawn in a Golden Chariot. Vir∣gil sometimes allows her four Horses, sometimes but two, and those of a red colour. Theo∣crites describes them white or gray, according to the colour of the morning. Lycopheon in Alexandra, brings her in mount∣ed upon Pegasus. Pausanius in Laconie, Writes that she was doatingly besotted of the fair young Man Cephalus, as like∣wise of Orion, in which Homer agrees with him. Apollodorus makes her the Mother of the Winds and the Stars: Hesiod is of the same opinion, that by prostrating herself to her Bro∣ther Astraeus, the Son of Hype∣rion and Thya, she brought forth Argestre, Zephyrus, Boreas and Notus, with a Daughter called Jadama.

Amphitrite,

Jupiter hav∣ing expelled Saturn from his Kingdom, by the help of his Brothers, Neptune and Pluto, and having cast Lots for the Tripartite Empire; the Heaven fell to Jupiter, Hell to Pluto, and the Sea with all the Isles adjacent to Neptune; who So∣licited the Love of Amphitrite, but she not willing to conde∣scend to his Amorous purpose▪ he imployed a Dolphin to Ne∣gotiate in his behalf, who deals so well in the Business, that they were not only reconciled, but soon after Married. For which, in the perpetual Memo∣ry of so great and good an Office done to him, he placed him among the Stars, not far from Capricorn, as Higinus hath left remembred in his Fa∣bles, and Aratus in his Astro∣nomicks: Others contend that Venilia was the Wife of Nep∣tune: But notwithstanding his Love to, and Marriage with Amphitrite, he had many Chil∣dren

Ate. Ate,

whom some call Laesio, is the Goddess of Dis∣cord or Contention, and by Homer termed the daughter of Jupiter.

Ate prisca proles quae laserit omnes Mortales.

Ate the ancient Off-spring that hath hurt and harmed all Mankind.

He calls her a certain Wo∣man that to all men hath been Obnoxious and Perilous allud∣ing (no doubt) to the Parent of us all, Eve, that first trans∣gressed, and by some Reliques of Truth, with which he was enlightned, for he saith

Filiae prima Jovis queque omnes perdidit Ate Pernisciosa—

As much as to say, Pernitious Ate, the eldest daughter of Ju∣piter, who hath lost us all. In another Fable he alludes to the same purpose, where he saith, Jupiter notwithstanding he was the most wise of all Mor∣tals, yet was in the days of old tempted and deceived of his Wife Juno. And this Homer hath plainly delivered that the beginning of evil came first from a Woman, and by her the wisest of Men was beguiled. Hesiod, (in his Book of Weeks and Days) is of the same opi∣nion, and writes to the same purpose: But in another kind of Fable, from the old Tradi∣tion. For saith he, From Pan∣dora a Woman of all Creatures the most fairest, and first crea∣ted by the Gods, all mischiefs whatsoever were dispersed through the face of the whole earth,

Aretaphile,

was Wife to Nicecocrates, called the Ty∣rant of Cyrene, who very pas∣sionately Loved her for extra∣ordinary beauty, but was so detested by her for his cruelty, that she complotted with Lean∣der his Brother, to destroy him. One Grand Motive In∣ducing her to it, was, that he had put her first Husband to death to enjoy her; but being discovered e're she could give him the intended Dose of Poi∣son; she was Rack'd to Extort a Confession of her Accompli∣ces, but stood to firmly in her denyal, that she was acquitted, yet gave not over her enter∣prise, till she had accomplish∣ed it: And then Married Lean∣der, who proving more cruell than his Brother; She caused him to be sewed up in a Sack, and thrown into the Sea where he perished: By which those of Cyrene gained their lost Li∣berty; and in Grateful acknow∣ment, offered her to be their Queen, but she refused Sove∣raignty: And chus'd to live a private Life the rest of her days.

Arethusa,

Daughter as tho Poets fable of Nereus Coris, one of the Nymphs attending one the Goddess Diana; who flying the Embraces of Alpheus,

Argyra,

a Beautiful Nymph, whose Charming Features so Ravished Solemnus, that not finding means to enjoy her, he dyed for Love: Whereupon Venus in Compassion to his Sufferings▪ turned him into a Fountain, in which, whomso∣ever Bathed, were Cured of Love; and had the Memory of the fair Female, for whom they Languished obliterated.

Ariadne,

King Minos of Creets Daughter, who was car∣ried away by Theseus, after he had overcome the Minataure, but he in his flight being warn∣ed by Bacchus to leave her in the Isle of Naxos, set sail whilst she slept, who awaking and missing him, run about the Island in a distracted Conditi∣on, till the fabled God came and Espoused her, and after∣ward translated her to the Starry Region, where some of those bright Spangles are at this day called her Crown.

another of the Name, Wife to Leno, Emper∣our of Constantinople: She caused her Husband to be made drunk, and then Emured him in a Tomb: After that she placed Anastasius her Para∣mour in the Throne, and got her Husbands brother whose right it was to be Excluded.

Ariadne,

King Minos of Creets Daughter, who was car∣ried away by Theseus, after he had overcome the Minataure, but he in his flight being warn∣ed by Bacchus to leave her in the Isle of Naxos, set sail whilst she slept, who awaking and missing him, run about the Island in a distracted Conditi∣on, till the fabled God came and Espoused her, and after∣ward translated her to the Starry Region, where some of those bright Spangles are at this day called her Crown.

another of the Name, Wife to Leno, Emper∣our of Constantinople: She caused her Husband to be made drunk, and then Emured him in a Tomb: After that she placed Anastasius her Para∣mour in the Throne, and got her Husbands brother whose right it was to be Excluded.

Arie,

an I••a••••an Lady, wife 〈…〉〈…〉, a Roman Senator, who advised her Hus∣band to dye a Heroick death, after he was condemned and shewed him the way by first stabbing herself.

Athalia,

Ahabs Daughter, Mother to Ahaziah, who be∣ing slain by Jebu, upon notice of it, she put all the Royal Seed, except Joash, to death, who was saved by Jehojadahs wife, and assumed, the Government but she was afterward slain in the Court of the Temple, 2 King. 11.

Augea,

Daughter to Alaeus, she was Ravished by Hercules, and of that Rape brought forth Telephus, which known to the Father of Augea, he put her and her Son into a Chest, and cast them into the River Caycus, but Venus taking compassion on them, caused it to float safe till it was taken up by Teuth∣ras the King of the Country; who Marryed the Lady for her Beauty, and left the Kingdom to her Son after his decease.

Aurora,

held to be the Daughter of the Earth and Sun, of whom Procris Wife of Ce∣phalus, being jealous, was slain with an Arrow by her Husband, who took her for a wild Beast as she lay in the bushes, to dis∣cover his Amours. This Au∣rora, is fabled to be Marryed to Tytheus, a very Ancient Man, which makes her rise Early in the Morning, by rea∣son she finds no pleasure in his cold Embraces. Signifying that Young Ladies Marryed to

Arrabella d'Cordona,

a Beautiful Spanish Lady of To∣ledo, skilled in almost all the Arts and Sciences, her Musick and Voice, Charmed all that heard her, into wonder, and many of the Grandees laboured to gain her in Marriage; but she refused all Society with Men in that way, as having Vowed perpetual Virginity.

Antonia,

Daughter to a Se∣nator of Venice, although she had divers great Matches of∣fered her: Yet she Married a poor Gardiner, saying, She would Wed for Virtue, and not for Riches; and lived with him a Contemplative Life all her days.

Aristoclea,

a very Beauti∣ful Lady, being courted at once by Callisthenes, and Strato; the former, being the Richer gain∣ed her by the Compulsion of her Parents, and the latter en∣deavouring to take her away by force, she by interposing to part them, was killed; where∣upon Strato killed himself, and Callisthenes went distracted.

Arsione,

Daughter to Ptolo∣my Lagos, one of the Greek Kings that Governed Egypt, she was first Marryed to L••si∣machus Kind of Macedon, and then to her Brother Ptolomy Coraunnus, who murthered her two Children by L••sima∣chus, and deposing her; got the Kingdom of Macedon, yet held it not long before he lost his Life: Of which proceedings else where, see more at larg.

Astrea,

held to be Daugh∣ter of Jupiter and Themis and is stiled the Goddess of Justice, who in the Golden Age was sent from Heaven, but that Age changing into Violence and Rapin, and no regard be∣ing given to her, she ••led back to Heaven; and there holds the Ballances, or the Sign Li∣bra in the Zodiack.

Atalanta,

Daughter to Schoenus King of Scyros, who for her nimbleness in running exceeded most of her Age▪ and being very Beautiful, she had many Suitors, but resolved none should enjoy her, but him that could out-run her; upon condition, that if she won the Race, he should be put to death that undertook it, this dashed many out of Counte∣nance, and many that she out-run were slain with Darts, till Hippomanes praying at the Shrine of Venus for assistance, had three Golden Apples given him, which in the Race he threw divers ways, and whilst she was heedful in gathering them, he gained the Goal, and had her to wife: But after∣ward for desiling the Temple of Cyble, in lying together un∣der the Altar, they are 〈◊〉〈◊〉 to be turned into a 〈◊〉〈◊〉 and Lyoness.

Ate,

held to be the Goddess of Strife and Envy, who made it her business to set People at varience, but from her Malice there an appeal to the Lites Daughters of Jupiter, who re∣stor'd People to Peace and Con∣cord, and prevented many Mis∣chiefs that would otherwise have befallen them.

Atergatis,

a Goddess, wor∣shipped by the Ascolonities, in the shape of a Mare-maid.

Artificial Beauty.

I do find that washing and painting is condemn'd in Holy Writ, as the practice of loose, licentious and lascivious Women; who with the deforming of their Souls, and polluting their Con∣sciences, do use the Art for embellishing their Countenan∣ces. The New-Testament af∣firms we cannot make one hair of our head white or black; and if we have neither the liberty nor are to assume the power to alter the Comple∣xion of our hairs, then muchless the complexion of our cheeks and faces. St. Paul and St. Peter prescribed how Women should be clad, that is, with Modesty, shamefac'dness and Sobriety, and not with gorgerous Apparel, or with braided Hair, Gold or Pearls; and if these things were forbidden, how much more is washing or painting the Face? So that this Artificial Beauty may appear to be divinely for∣bidden as an Enemy to Truth, which needeth none but its own native Complexion; and is so far from being beholding to Art for any addition to enliven her colour, or to put a blush upon it; but grant it were nei∣ther scandalously sinful, nor ab∣solutely unlawful, yet the of∣fence it giveth to the true and strict Professors of Piety is a sufficient Argument, that it ought not to be practised. Al∣though many things may be permitted in themselves, yet they become evil and are to be forborn, when others are offended at them. Neither is this all, for the very name of a painted Face is enough to de∣stroy the Reputation of her that useth it; and exposeth her to all manner of Reproaches. Upon reading of these Reflecti∣ons upon Artificial Beauty, me∣thinks I hear some angry Lady saying; I perceive this censori∣ous Man hath been too busie with my Face, and hath endea∣voured to throw dirt on it, be∣cause it hath been lately spotted in the fashion; a fashion that hath as much innocence to plead for its excuse, as custom for its authority. Venus the Goddess of Beauty was born with a Motticella, or natural Beauty-spot, as if Nature had set forth a Pattern for Art to imitate. You may see every day some little clouds over the face of the Sun, yet he is not asham'd of his Attraction. The Moon when she is at Full, and shining in her greatest lustre, hath in her Face some remarkable spots, and herein is plac'd her chiefest glory; as being in every thing

Ausonius's

Poem on the great Love that ought to be be∣tween a Man and his Wife, 'tis this which follows;

Ad Vxorem. Live as we have liv'd, still to each other new, And use those names we did when we first knew: Let the same Smiles within our Cheeks be read, —As were at first— Let the day never come to see the change, That either Time or Age shall make us strangec But as we first met, let us ever be, I, thy young Man, and thou a Girl to me: To others, though I seem like Nestor old; And thou more years hast, then ••Cumana told: (Sib. Times snow we will (Cuman. not see, though it appears, 'Tis good to know our Age, not count our Years.

Such, I must confess, Hus∣bands ought to be to their Wives, and Wives to their Husbands, but they are seldom found in these days.

B.

BArbara.

She that is strange inhumane, or of a strange tongue, and unknown.

Bathsheba,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bathshebang, 2 Sam. 11.3.••. the Daughter of an Oath

Bathshua,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bathshuang, 2 Chron. 3.2. v. 5. the Daughter of crying or a Rich Noble, and Liberal Mans Daugh∣ter.

Bauris,

perhaps pleasant, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ibid. Grae.

Beatrice,

••. bles••ed, from ••eo, to bless.

Bener,

or Benedicta, Blessed.

Benigna,

i. kind, courteous, bounteous.

Bertha,

i. bright or famous,

Bilhah,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gen. 29.29. i. old or fading.

Bethiah,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be rendred the Daughter of the Lord, as it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the House of the Lord, as it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Chron, 4.18. of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bath, a Daughter, see 22. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beth, a House, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 banah, he builded, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 jah, a name of God, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hajah, he was.

Blanch,

or Blanchia, i. white or fair, from blanc. Fr.

Bona,

i. She that is good, favourable, or affable. Lat.

Bridget,

from Bride. Irish.

Batilda,

Queen of France, she is Renowned for her Piety and Learning; Descended from an English Saxon Prince, In her Youth as she walked by the Sea-shoar, she was surpiz∣ed by Pirates, who carryed her to France, and sold her to the Mayor the Kings Palace, where the King no sooner saw her, viz. Clovis the Second, but he fell in Love with her, Marryed her, and had by her Three Sons; and Governed the Kingdom very prudently, till Clotaire her third Son came of Age: She was for her holy manner of Living, and the Charitable Deeds she had done, Sainted, or Cannonized by Pope Nicholas the First.

Baudise, or Boadicia,

a Queen of the Antient Britains, who for the Rape of her Daughters, by the Roman Lieutenant, fell upon their Army with a great power at unawares, and cut of seven∣ty Thousand of them; but not being afterward assisted by the rest of the British Princes she was Vanquished by Sucto∣nius, and treacherously poison∣ed by those to whom she fled for Refuge.

Beatrix,

Queen of Naples and Sicily, Daughter of Ray∣mond Berrenger, the fifth Earl of Provence; she was a Wo∣man of a Masculine Spirit, and stired up great Wars in those Kingdoms, which occa∣sioned much Blood-shed.

Daughter to Re∣naud Earl of Burgundy, she was Marryed to Frederick the first Emperour of the Romans, she going out of Curiosity to see the City of Milan, the People by some Incendiaries, were possessed that she had contributed to the Abridg∣ment of their Liberties; where∣upon they took her from her stately Chariot, and set her upon a scurbbed Ass, her face to the Tail, which they com∣pelled her to hold in her hand instead of a Bridle; and so led her through the Principal parts of the City: Which Afront, the Emperour Resented so highly, that he razed the City, except the Churches, to the Ground, sowed it with Salt, and put all those who had a

Beatrix,

Queen of Naples and Sicily, Daughter of Ray∣mond Berrenger, the fifth Earl of Provence; she was a Wo∣man of a Masculine Spirit, and stired up great Wars in those Kingdoms, which occa∣sioned much Blood-shed.

Daughter to Re∣naud Earl of Burgundy, she was Marryed to Frederick the first Emperour of the Romans, she going out of Curiosity to see the City of Milan, the People by some Incendiaries, were possessed that she had contributed to the Abridg∣ment of their Liberties; where∣upon they took her from her stately Chariot, and set her upon a scurbbed Ass, her face to the Tail, which they com∣pelled her to hold in her hand instead of a Bridle; and so led her through the Principal parts of the City: Which Afront, the Emperour Resented so highly, that he razed the City, except the Churches, to the Ground, sowed it with Salt, and put all those who had a

Batsheba,

Wife to Uriah the Hittite, her naked beauties so Inchanted King David, who espyed her from a Turras, as she was washing in a Fountain; that he procured her Husband to be slain, and took her to Wife, of whom he begat Solo∣mon, the wife King of Israel.

Bacchanetes,

a sort of War-like Woman, who attend∣ed Bacchus in his War and Conquest of the Indians, and afterwards the Priestess of Bacchus, were so called, who Celebrated his Feasts and Drun∣ken Revels, and were clad in Leopards and Panthars skins: The Men were attired like Sa∣tyrs, and Crowned with Ivy or Vines; and these Feasts were Celebrated with all man∣ner of Discordant Musick, as Horns and Cymbals, &c. And with very great disorder to shew the folly of Drunken∣ness.

Barchia.

Daughter of Bac∣chus, at the Celebration of whose Feast, the Bacchina∣lians, tore Acteon, the Son of Melissus in pieces, because he refused to join with them in those disorders, for which they were banished the City of Corinth.

Bagoe,

held to be the Nymph, that taught the Tus∣can Sages, the Art of Divi∣nation, by the flight of Ligth∣ning, and is held by some to be one of the Sibyls, others say, she was the first Woman, that Interpreted the Oracles, and flourished in the time of Alexander the Great.

Barrbancon,

(Marie de) Daughter of Michael Lord of Cany, in her Castle of Benegon in the Province of Berry by the Lord Lietenant of Bur∣gundy; she with her Sword in her hand, marched at the head of the Breach that was made, and beat the Enemy out again; but famine growing so fast up∣on her, she was compelled to surrender, yet in consideration of her great Courage and Con∣duct, had her Castle restored to her again.

Barro,

a Woman very Learned in Philosophy.

Bassine,

Artebabaze, a Per∣sion Captains Daughter, she was taken in Damascus, and pre∣sented to Alexander the Great, who for her Beauty Marryed her.

Beaufort,

(Margaret) Grand Child to Edward the Third, she was Mother to Henry the Seventh: she founded many Religious Houses, and gave liberaly to Charitable uses. a∣mong which Christs and St. Johns Colledges in Cambridge; are not the least Memorable, she was so zealous for the pro∣motion of the Christian Religi∣on

Bertos,

(Claudia) first a Nun, then an Abbess; She was a Virgin of Singular Learn∣ing and Piety.

Beledes,

they were so cal∣led, as being the fifty Daugh∣ters of Danaus, who being Marryed to Egyptus fifty Sons all of them at their Fathers command, except Hypemne∣stray, killed their Husbands on the Wedding Night, and she for her refusal, and contribu∣ting to his Escape, was a long while imprisoned by her Fa∣ther, till her Husband came with an Armed power and Re∣scued her.

Bellides,

or Danaides, the same with the former.

Bellona,

stiled the God∣dess of War, Companion and Sister to Mars; she had Tem∣ples Dedicated to her, and Priests who were called Belon∣ary they used to offer part of their blood to her, and then give it to those that participa∣ed with them in the Mistery: Some will have her to be the same with Pallas; the Cappado∣cians held her in such Esteem, that her Priests took place next the Kings, she is various∣ly painted in Warlike dres∣ses.

Biblia,

or Billa Wife to Duellus a Roman, being re∣proved by him, for not telling him of the strong smell of his breath; that had been ob∣jected to him in a Brawl, she innocently told him, that ne∣ver having kissed any Man but himself, she concluded all Mens breath had the same fa∣vour.

Biblis,

Daughter of the Nymph Cyana, she fell pas∣sionately in Love with her Brother Caunus, who refusing to comply with her desires in a Lustful way, she attempted to hang herself; but being prevented in that by her Nurse, she mourned and wept so long till she dyed, and is fabled to be turned into a Fountain.

Billichilde,

first Marryed to Theodebertus, Second King of Austrasia, who of a Slave, for her beauty, advanced her to the dignity of a Queen, and by her he had two Sons and and a Daughter; but within a while after growing jealous of her, he caused her to be put to death.

Birthia,

a Woman of Scy∣thia, mentioned by Pliny, who had such infectious Eyes, that with long and stedfast looking upon any Living Creature, she would kill, or much injure it; she had in each Eye two Apples and two distinct Sights, &c.

Blanch

of Castile, Daugh∣ter to Alphonsus the Ninth, and Elenor of England; she was Marryed to Lewis called the

Blanch,

Daughter to Otho, ••he Fourth Earl of Burgundy, ••nd Maud, Countess of Artois, ••he was likewise Queen of France, by her Marriage with Charles the Fourth; she was ••alsly accused of Adultery, which Conspiracy against her Life, evidently appearing the Accusers were flead alive, and then being beheaded, their Car∣casses hanged on Gibbets.

Bentivoglia

(Francisca) Mar∣ried to Galeoto Manfredi, but upon suspicion that he was se∣cretly Married before to a Vir∣gin of Fayenza, she with two others, who were pretended Physicians Assassinated him giv∣ing him the Mortal wound with her own hand.

Berenice,

Daughter of Pto∣lomeus Philadelphus King of Egypt. and Marryed to Antio∣chus Sotor, King of Syria, who were both murthered by Lae∣dicea, Antiochus first Wife. —Bernice, another Daugh∣ter to the aforefaid King of E∣gypt, whose Hair being Dedi∣cated to Venus, for P••olomeus Evergetes her Husbands success in War, and hung up in the Temple, where in a short time it being missed, it was fabled by Callimachus, and others to be taken up to the Skies by the Goddess, and turned into a Star.

Daughter to A∣grippa the Elder; she was Married to Agrippa the Young∣er King of the Jews; and sat with him when St. Paul plead∣ed before him, and Festus the Roman Proconsul.

Daughter of Mi∣thridates King of Pontus, who when her Father was overcome by Lucullus the Roman Con∣sul in a mortal Battle, took poison, that she might not fall into the hands of the Enemy alive, but that not presently dispatching her, she caused one of her Slaves to strangle her.

Berenice,

Daughter of Pto∣lomeus Philadelphus King of Egypt. and Marryed to Antio∣chus Sotor, King of Syria, who were both murthered by Lae∣dicea, Antiochus first Wife. —Bernice, another Daugh∣ter to the aforefaid King of E∣gypt, whose Hair being Dedi∣cated to Venus, for P••olomeus Evergetes her Husbands success in War, and hung up in the Temple, where in a short time it being missed, it was fabled by Callimachus, and others to be taken up to the Skies by the Goddess, and turned into a Star.

Daughter to A∣grippa the Elder; she was Married to Agrippa the Young∣er King of the Jews; and sat with him when St. Paul plead∣ed before him, and Festus the Roman Proconsul.

Daughter of Mi∣thridates King of Pontus, who when her Father was overcome by Lucullus the Roman Con∣sul in a mortal Battle, took poison, that she might not fall into the hands of the Enemy alive, but that not presently dispatching her, she caused one of her Slaves to strangle her.

Berenice,

Daughter of Pto∣lomeus Philadelphus King of Egypt. and Marryed to Antio∣chus Sotor, King of Syria, who were both murthered by Lae∣dicea, Antiochus first Wife. —Bernice, another Daugh∣ter to the aforefaid King of E∣gypt, whose Hair being Dedi∣cated to Venus, for P••olomeus Evergetes her Husbands success in War, and hung up in the Temple, where in a short time it being missed, it was fabled by Callimachus, and others to be taken up to the Skies by the Goddess, and turned into a Star.

Daughter to A∣grippa the Elder; she was Married to Agrippa the Young∣er King of the Jews; and sat with him when St. Paul plead∣ed before him, and Festus the Roman Proconsul.

Daughter of Mi∣thridates King of Pontus, who when her Father was overcome by Lucullus the Roman Con∣sul in a mortal Battle, took poison, that she might not fall into the hands of the Enemy alive, but that not presently dispatching her, she caused one of her Slaves to strangle her.

Berthe,

Daughter of Cuth∣bert King of France and Ingo∣berge; she was Wife to Ethel∣bert King of Kent, a Saxon Prince, who then was a Pa∣gan, but by her pious and Ex∣amplary Life, she won him to Embrace Christianity.

Daughter to Lo∣tharius the Second King of France, and Valrada his Queen, she was one of the most Cou∣ragious, Beautiful, and Illu∣strious Princesses of her Age; she had divers Noble Hus∣bands at sundry ti••es, and did many brave Exploit•• in War.

Berthe,

Daughter of Cuth∣bert King of France and Ingo∣berge; she was Wife to Ethel∣bert King of Kent, a Saxon Prince, who then was a Pa∣gan, but by her pious and Ex∣amplary Life, she won him to Embrace Christianity.

Daughter to Lo∣tharius the Second King of France, and Valrada his Queen, she was one of the most Cou∣ragious, Beautiful, and Illu∣strious Princesses of her Age; she had divers Noble Hus∣bands at sundry ti••es, and did many brave Exploit•• in War.

Barthe,

Daughter of Che∣ribert, she was Wife to Peppi∣co the short, afterward King of France, and Mother to Charles the Great.

Bonere Force,

a Queen of Poland, Wife to Sigismund the First, by Isabel of Aragon, she was a Woman of great Vir∣tue, exceeding Loving and Ten∣der of her Husband; attending him like a common Nurse in all his Sickness, sitting up with him, and tending him with little or no rest to herself, though he diswaded her to take off herself, and commit that charge to others.

Bo••romea

(Biancha) a Learn∣ed Lady of Padua, being per∣fect in the Sciences, and spoke divers Languages; the which together with her rare Beauty gained her a singular Esteem among the Learned.

Brigite,

since called St. Brigite, was a Swedish Prin∣cess, she flourished in the 14th. Age; and was Marryed to Prince Vison of Nericia, and by him had Eight Children, after the Death of her Husband, who turned Cestertian Monk; with whom before she had been on a Pilgrimage: She wrote a Volume of Revelations in Eight Books, which has been approved by divers Popes, and dying 1373. She was Cano∣nized by Pope Boniface the Second.

Britomaris,

a Cretian Nymph, held to be daughter to Jupiter and Charmea, she much delighted in Hunting but one day heedlesly Traver∣sing a Forrest, she fell into a Hunters Net, and fearing some wild Beast should come to de∣vour her; she implored the help of Diana, whereupon the Goddess released her from the Toil, in Grateful acknowledg∣ment, the Nymph built a Tem∣ple, and dedicated it to her by the Name of Dyctin Diana Minos King of Creet, attemp∣ting afterwards to Ravish her, she leaped into the Sea, and was drowned.

Brumechilde,

Daughter of Athanagilde King of the Wis∣goths, she was Married to Si∣gebert the first King of Austra∣tia; she caused great mischiefs in France, which in the end came home to her, for being accused by Clotaire the Second, for the murther of Ten Kings: She was first Racked, and then torn in pieces by drawing Horses: She was a Woman of vast Ambition, and endeavour∣ed to destroy all her Opposers, but her death, in a great mea∣sure, prevented it.

Budos Lodovica,

wife to Montmorency, Constable of Fr.

Busa,

a Lady of Apulia, who fed Ten Thousand Hun∣ger-starved Romans, as they fled from the Battle of Cannea, where the Roman Army was defeated by Hannibal.

Ba••helors.

It was insert∣ed in Plato's Laws, that what Man soever liv'd a Batchelor above five and thirty Years of

Bawd,

Pimp, &c. I put these together because it is pity to part the Devil's Houshold∣stuff: And indeed she is very much like him, her Envy run∣ning Parallel with his; For all that the Devil endeavours to do, is to bring Mankind into the like state and condition; and the nature of a Bawd is to make all fair Women as foul as her self: Now because their Youth perhaps will not admit of it so soon; she hurries them on to it by degrees, by the excess of Drink, Smoke, and Venery. —If you visit her House, she pretends to have no Drink, but will send for some that she may be sure of your Mony: If you touch her Bedding it will infect you, for few comes near it but they are troubled with a fit of the Falling-sickness; but yet this I shall tell you, she'l teach you Temperance, not suffering you to have too much Liquor for your Mony: If she stays a Year in a place she is befriend∣ed by the Justices Clerk.— The Instruments in chief of a Bawd's Trade are an Hector or Huff, which seems instead of the Gyant to defend her In∣chanted

Brute Beasts in Love

with an Account of the strang•• Love of an Athenian.—To se•• Men affectioned to Women and Women to Men, is a n••∣tural thing, and to be believed But here Blindness is come 〈◊〉〈◊〉 that height, that that which intend to speak of, seems im∣possible and incredible. H••∣storiographers write it for truth That in the Town of Athen•• there was a young Man, of a••

• honest Family, competently Rich and well known, who having curiously observed a Statue of Marble, excellently wrought, and in a publick place in Athens, fell so in love with it, that he could not keep himself from the place where it stood, but be always em∣bracing of it, and always when he was not with it, he was discontented, and blubber'd with Tears.—This Passi∣on came to such an Extreami∣ty, that he addressed himself to the Senate at Athens, and offering them a good Sum of Mony, beseeching them to do him the favour that he might have it home with him. The Senate found that they could not by their Authority, suffer it to be taken away, nor to sell any publick Statue, so that his Request was deny'd, which made him marvellous sorrow∣ful even at the Heart. Then he went to the Statue, and put a Crown of Gold upon it, and enrich'd it with Garments and Jewils of great price, then a∣dor'd it, and seriously beheld it, musing always upon it, and in his folly persevered many days, that at last being for∣bidden these things by the Se∣nate, he kill'd himself with Grief; this thing was truly wonderful. But if that be true which is written upon Xerxes, and affirmed by so many Authors, indeed he ex∣cell'd in Folly all the Men in the World. They say he fell in Love with a Palm-tree, a Tree well known though a stranger in England, and that he loved it, and cherished it, as if it had been a Woman.— Seeing then these things happen to rational Men, we may be-believe that which is written of Bruit Beasts, which have loved certain Men and Women, especially when we find it cer∣tified by great and famous Writers; as Glaucus, that was so loved of a Sheep, that it ne∣ver forsook him. Every one holds that the Dolphin is a lover of Men. Elian writes in his Book of Beasts a Case worthy be read; He saith, that a Dolphin seeing upon the Sea∣shoar, where Children were a playing, one among the rest, which he liked very well, he fell so in love with it, that e∣very time that the Dolphin see him, he came as near as he could to the edge of the Wa∣ter to shew himself. At the first the Child being afraid, did shun it, but afterwards, by the Dolphin's perseverance one day after another, and shewing signs of love to the Child, the Child was encouraged, and upon the kind usage of the Dolphin, the Child was emboldned to swim upon the Water near unto the Fish, even to go ride upon the back of it, and the Fish would carry him for a good space of time, even to the bot∣tom of the Water, till the Child made a sign to rise again. —In this solace and

• sport they spent many days, during which the Dolphin came every day to present himself to the brink of the Sea. But at one time, the Child be∣ing naked, swimming in the Sea, and getting upon the Dol∣phin, willing to hold fast, one of the sharp pricks in the Fin of the Dolphin run into his Belly, which wounded him so that the Child died immediate∣ly in the Water, which the Dolphin perceiving, and see∣ing the Blood and the Child dead upon his back, he swam presently to the shoar, and as though he would punish him∣self for this fault, swimming in great fury, he leaped out of the Water, carrying with him as well as he could the dead Child, which he so much lov∣ed, and died upon the shoar with him.—This very thing is recited by Pliny, and others with Examples of Dolphins which have born love to Men. And particularly he saith, that in the time of the Emperor Octavian, another Dolphin, in the same manner, took love to a Child upon the Sea coast near to Pusoll, and that every time this Child called Simon (they say this Fish will run at that name) it came presently to the Sea brink, and the Child mounted upon the back of it, and the Child was carried into the Sea as little away as he would and brought back again safe: He saith also that this Child dying by accident of Sickness, and the Dolphin com∣ing divers times to the accu∣stomed place, not finding the Child there, died also.—In Argis, the Child Olenus was affected by a Goose: So like∣wise Lycidas the Philosopher, who whould never depart from him, nor be driven out of his Company, but was his conti∣nual associate, in publick and private, in the Bath, in the Night, in the Day, without any Intermission, Plin. lib. 10. cap. 22. Glauce the Harper was beloved of a Ram; a Youth of Sparta by a Daw. Nican∣der apud Caelium witnesseth, That one Selandus, Butler to the King of Bithynia, was belov'd of a Cock, whom they called Centaurus. A Cock do∣ted likewise on a young Lad, whose name was Amphilochus, by Nation an Olenian. Why may we not then as well give credit, that Semiramis was af∣fected by a Horse, and Pasi∣phae by a Bull? When Pliny tells us, that in Leucadia a young Damosel was so belov'd of a Peacock, that the ena∣moured Bird never left her in life, and accompany'd her in death: For seeing the Virgin dead, she never would receive Food from any hand, but so pin'd away, and died also. In the City of Sestos, a young Eagle (taken in a Nest) was carefully brought up by a Vir∣gin: The Bird being come to full growth, would every day take her flight abroad, and

Beauty in General,

its Alluring to Liking and Love. —They who do adore, or contemn Beauty, do ascribe too much or too little to the Image of God; it is un∣doubtedly one of the rarest Gifts which Heaven hath af∣forded unto Earth: Accord∣ing to the Opinion of Plato, It is a humane Splendor, love∣ly in its own Nature, and which hath the force to ravish the Spirit with the Eyes.— This worthy Quality is wor∣thy of Respect, wheresoever there be Eyes, or Reason, it hath no Enemies but the Blind and Unsensible; all the World yielding Homage to those to whom Nature hath given the preheminence over others.— Those Ladies who imagine that the Number of their Servants do add something to their Beauty,* 1.1 and thereby seem to take much satisfaction in their submissions and services, do give a great advantage to their Enemies, and shew they may be won at an easie rate, whilst there needs more for them to become Masters of their desires, than Praises, and Respects— But the fairest of Women may find an excellent Re∣medy against Va∣nity,* 1.2 it being at sixteen Years of Age, they could represent unto them∣selves the defects and Incon∣veniences of old Age.— Nevertheless it is worth the Ob∣servation, that Cato had Beau∣ty in so high an Estimation, as that he was heard to say pub∣lickly, It was no less a Crime to offend Beauty, than to rob a Temple.—Sulpitia a∣mongst the Roman Ladies had such beautiful Eyes, that the Men of those Days could not behold her without a will to adore her. It is recorded that the Neck and Bosom of Theo∣deta the Athenian was so plea∣sing, that Socrates himself, did fall in Love with them; they are Draughts and Charms,* 1.3 which are not to be sought by Artificiousness, nor possessed by Va∣nity: Nature affords them to some La∣dies, on purpose to please the Eye, and to raise the Mind un∣to the Love of him, who is

• the Fountain of all Human Per∣fection. —Galen doth make mention of Phryne, who whenever she appeared, she E∣clipsed the Lustre of all the Ladies of the Assembly, and filled them with Revenge and Shame; at the last they invent∣ed a Sport amongst themselves which every one was to Com∣mand by turn, when it came to her turn to be Commandress, she told them that she would lay but an easie Charge upon them, which was that every one of them should wash their Face and their Hands, which when they had done, (for they were bound unto obedience) they might easily discover the the true Beauties from the Counterfeit, and there was hard∣ly any one that could be known by their former Countenances, their Faces were become quite others than they were.— This pastime, if it were put in practice in our times, would no doubt be as ungrateful to many of our Ladies. I do the rather make mention of this rare Beauty, because that it was for her, that those famous Judges called the Areopagites, did lose the Name and Reputation of Judges not to be Corrupted, because not believing her to be innocent,* 1.4 yet when they beheld her, they could not judge her to be faulty. Hip∣perides the Orator pleaded in vain against her, for as soon as she made her appear∣rance, her presence served •• an Apology, and she needed not, but only to appear, to de∣fend herself. The Beautiful ever gain their suit, and •• Justice doth but open her Eyes to behold them, how poorly soever it is sollicited, their cause cannot go ill.—So that you see Beauty is a pleasing Object in the eye, improved by the apprehension of Fancy,* 1.5 and conveyed to the heart by the Optick part. If the Owner that enjoys it, know it: It begets in her a dis-esteem and contempt of inferiour fea∣tures. None can serve an Ecc•• but Narcissus. What a scorn∣ful eye she casts upon com∣mon persons, or a Plebei•••• presence? She could find in her heart to be angry with the wind, for dealing so roughly with her Veil, or hoising up her skirts; and scourge those Aeolian scouts for being 〈◊〉〈◊〉 saucy. She wonders that Venus should be for a Goddess record∣ed, and she never remembred. —This that passionate Amorist well discovered in this Canto.

  Beauteous was She, but to coy, Glorious in her tyres an∣to••es. But too way-ward for the Boy, Who in action Spher'd 〈◊〉〈◊〉 joyes. Love-tales she could deig•••• to hear,

• And relate them Week by Week, But to kiss when you come near, Lips was turned into the Cheek. Beauty that is too precise Though it should attra∣ctive be. Darting beamelins from her eyes, 'Twere no Adamant to me.

  —Nor did that incensed Gentleman shew less passion upon the like regret from a disdainful Lady; whose long practise in Painting, and deli∣cate Tooth together, had so corrupted her breath, as Cocy∣tus could not have a worser favour.

  A Lady gave me once her cheek to kiss, Being no less than I my self did wish. For this I'll say, and bind it with an oath, Her cheek tastes sweeter far than do's her mouth.

  —But there is nothing so much discovereth the vain Pride of these Beauties, as a coyness to their Servants in their Woo∣ing and Winning. If they af∣fect you, that affection must be so shrowded and shaddowed, as Lynceus's eyes could not dis∣close it. Walk from them, their eyes are on you; walk to them, their eyes are from you. There is no argument, be it never so well-relishing, nor sorting with their liking, that they will give ear to: No po∣sture, be it never so graceful, they will afford an eye to. Op∣position suiteth best with their condition. To a stranger they will shew themselves familiar; to you, whose intimacy hath got a room in their hearts, they will seem a stranger. If you appear merry, it must be ex∣pounded trifting childishness; if grave, stoick fullenness. It were a gift above apprehension in every particular to fit their humour. And yet they must be humour'd, or they are lost for ever.—Beauty is covet∣ed by all, and where Nature has not cast the Face and Body in one of her finest Moulds, what Arts, what Costs are used to repair her work, and varnish over her defect, that they may not be obvious.— Beauty was so greatly Admired by the Ancients, that whereas Gorgon, by some called Medu∣sa, had such a loveliness im∣printed on her Face, that she fixed the Admiring Spectators for a time Immovable▪ rendring them as Men Amaz'd and A∣stonished. They hereupon feigned that she converted Men into Stones with the dazling brightness of her Eyes. The Barbarous Nations had also such veneration for it, that they thought none capable of any extraordinary Action, unless na∣ture had Impressed an Excellent shape, and Loveliness upon their Persons; to dignifie and distinguish them from others; Holding that the accidental

• ...

  meeting of a Beautiful Person, was an Augury, or presage of good fortune, whereas the con∣trary was looked upon as an unlucky Omen: And indeed Beauty has found its favourers amongst all sorts of Persons pleading more powerfully than the most refined Oratory: No Armour is proof against it's pointed rays, the Sword and the Gown bend to it, and pay it homage, as the Soveraign Com∣mandress of Affection: And lays a Thousand snares, for even the most stubborn and stoical of Mankind, which they cannot at all times escape.— Beauty so Captivated the heart of that Renowned Warriour Edward the Fourth King of England, that after in a Bloody War with the House of Lancaster, having obtained the Crown; the Lady Elizabeth Gray, Widow to Sir John Gray, slain in the Quarrel of Henry the Sixth, coming to pe∣tition him for her Husbands Estate, that had been declared Forfeited, and Seized to the Kings use: He at the first sight of her, was so passionately in Love, that though the Great Earl of Warwick, who had by his Valour been mainly In∣strumental in making him King, was at that time as his Proxy, Wooing for him the Infanta of Savoy, he finding she would not yield to be his Mistress; made her his Queen, though to the hazard of his Kingdom: Being driven out by the In∣raged Earl, who for this Af∣front, took part with Henry the Sixth, and remained as an Exile for a considerable time, till Fortune favouring him, he again by force of Arms assum∣ed the Royal Dignity.— Beauty in Aspasia the daugh∣ter of Hermotimus the Phoci∣an, surpassed all the Virgins of her Age in the Elegance of her form, being a perfect Pat∣tern of an Excellent Beauty: Attracting the Affections of all that gazed upon her, so that he who came a Spectator, departed a Lover; and is by Aelian described in this manner: Her Hair Yellow, and natu∣rally Curling; her Eyes bright, Sparkling and full; her Ears small; and her Nose a Gentle rising in the Midest; her Skin smooth, and her Countenance of a Rosie Colour: For which cause the Phocians whilst she was a Girl, gave her the Name of Milto; her Lips Were red and her Teeth white as Alablaster; her Feet small; and her Voice had something in it so smooth and sweet, that whilst the spoke it was like the Musick of Syrens, she used no Feminine Arts to render her Beauties more Advantageous: as being born and brought up by poor Parents; she was as Chaste as Lovely, so that allur∣ed by both Cyrus the Younger King of Persia, made her his Wife: And after his De∣cease, she was Married to King Artaxerxes; the force of Beauty

• ...

  and Chastity, having so Tran∣scendant a power as to make her twice a Queen. and have the Ascendant over the most Celebrated Monarchs of Asia. —Beautiful Phryne, being accused of Lewdness, and having Learned to plead for herself at Athens, baring her Breasts, and disclosing but part of her Beauty, so charmed her Judges that notwithstanding the proof against her, they declared her innocent. At that time, notwithstanding they ordained for the prevention of the like Rapture or Surprize; that no woman should ever after Plead her Cause. And so ad∣mirable was her Beauty Natu∣rally, without the Assistance of Art, that she took all in her snares that had the least Glimmering of a Conversation with her.—Beauty was so Dazling Triumphant in Lais, that she inflamed all Greece, many at the report of her Ex∣cellent Features, falling in love with her, when being pestered with Troops of Adorers; whom she refused, she at last fell in Love with Hypolochus, and went to him at Meglopolis, but there her Beauty proved her destruction; for the Women envying her rare Perfections in Nature; wherein themselves were so much out-done, sur∣prized the charming Lady, and carryed her to the Temple of Venus, where in a fit of jea∣lous rage, they Stoned her to death, which so grieved the Men, that they Branded the place from that time, with the Tem∣ple of Venus the Murtheress. —Beautiful Polyxena, Daughter of Pryamus King of Troy; is Discribed by Dares to be in this manner of stature: She was Tall, Beautiful in her Features, her Neck long and white as Down of Swans, her Eyes sparkling, her Hair of a Golden Colour and Long, her Body exactly Shaped through∣out, her Fingers small and long, her Legs Streight with a declining Calf, her Feet neat∣ly compacted: And in the whole frame of Nature, such a one as for Beauty excelled all the Women of her time be∣sides; which in Modesty, she was Plain Hearted. Bountiful, and Affable to all Persons,— —Beautiful Helena of Greece, whose story is not unknown to the World, since in her Cause so many Thousand Lives were spent; and the famous City of Troy, after a hard Ten Years Siege, reduced to Ashes: Is thus Discribed, by the afore∣mentioned Dares a Phrygian, who was present in the War. She (saith he) was of a Golden Hair, full and Sparkling Eyes, exceed∣ing Fair of Face, her Body well Shaped, her Mouth Small and Curiously made, her Legs Ex∣actly Framed, and a Mold be∣tween her Eye-brows; her Dis∣position was Open and Ingeni∣ous, and her Deportment Cur∣teous, and obliging to 〈◊〉〈◊〉

Beautifying,

Reasons and Arguments for its Lawfulness, and that it is not discommend∣able in it self. &c.— Beau∣tifying Arts to restore or preserve a fair and lovely Com∣plexion, have been question'd and cavell'd with by the au∣steerer sort, ••hether they are not only unfit to be practiced, but even sinful in those that use them; wherefore, for ••al∣ving Scruples that may arise upon reading their Opinions, that have given casting Voices against it. We have thought it convenient to give the Fair-Sex an Abstract of what is con∣venient to be known in this matter, those that oppose it mainly build upon Peter Mar∣tyr's inveying against all the use of Art to advance the Beau∣ty or Colour of the Face or Hands, who with great Gra∣vity tells us, and would have us believe it, as from the A∣postles mind, that we cannot be the Servants of the Lord, if we are industrious in seek∣ing to please Men, therefore Women may not use any such Complexion. This seems to us a little odd, and quite beside the true meaning of the Text, for if it be granted, that by being the Lord's Servants we cannot please Men: Then Wives consequently may not please their Husbands, Chil∣dren their Parents, Subjects their Prince, Servants their Masters, nor Trades-men their Customers. But Christians must rise up to a constant antipathy and mutual displeasing of each other, or they according to this Rule cannot please God, than which there is nothing more beyond the Line of Rea∣son and Religion; we under∣stand it then, that the Apostles meaning is, Gal. 1.10. That

• if by any ways displeasing to God we seek to please Men, or if by seeking to please Men we take off our Esteem for God, preserving worldly Favours be∣fore him and his Service, we cannot then be such Servants, but in all such lawful ways as were neither against Piety, Truth, nor Charity; no Man was more a pleaser of Men than St. Paul himself, when he tells us, he became all, (that is in honest things) to all Men that he might gain some. There is a comely Decency in a∣dorning and attiring the Body, and we do not find it any where forbid where it does not reach to pride, when a ••lovenly neglecting our selves is repro∣ved as Sloath; the Children of Israel were commanded to borrow Ornaments, not abso∣lutely necessary to keep them from Cold or Heat, but Jewels and Rings, &c. to adorn them, and they are no where forbid to beautifie themselves, by an∣nointing, and such other ways, as then were in use, and as Wine makes a Mans Heart glad, so the same Prophet tells us, That Oil makes his Face to shine, from which we gather it was then used for beautify∣ing, and that the Annointing Oil, used in holy Offices, set a kind of an awful Splendor of majestick beauty on the Faces or Bodies of those that were annointed with it, though that was not the prime End of its design; the Pharisees were reproved when they made themselves hypocritically sow∣er Faces by practice, that they might seem to have fa••ted when he that truly salted was to wash and annoint himself, that he might look cheerfully, and so rather to fast to God than gain the Applause of Men. —It is again objected, that beautifying is in use with Har∣lots, and therefore ought to be avoided by modest and vir∣tuous Ladies, but certainly it can be no prejudice for vir∣tuous Women to use those things that dishonest Women use, the one wears apparel, and so does the other, the one eats & drinks, and so does the other, the one beautifies her Face, and so does the other ; but then that which really makes the diffe∣rence is, the end and design of them. The Harlot dresses her self up to allure and ensnare the Unwary into her Embraces, the virtuous Lady for Decency, and the Credit of her Family; the Harlot eats and drinks to excess to enslame her Blood, and provoke lustful Desires, the other, moderately to sa∣tisfie the necessities of Nature. and keep her self in a healthful Temper of Body: The Harlot beautifies her Face to attract lascivious wandring Eyes, and the virtuous Lady to gain and keep the Love of a Chalt Hus∣band, her Care in that too is much inferiour to her Care in trimming up and adorning her Soul with such Spiritual Graces as may allure and entertain the

• glorious Bridegroom, none that ever we heard of that have gone about to make it crimi∣nal in a virtuous Woman could make it our, viz. that it is so by God forbidden, that no Modest Woman can lawfully use it, only contenting them∣selves with strong Presumpti∣ons, and weak probations, which Poverty and Tenuity of Argu∣mentation in a matter pretend∣ed to be by some a gross Sin, is no ways becoming, especi∣ally Learned and Grave Di∣vines, who ought not to play with Cases of Conscience, or adventure to create Sins, call∣ing Light Darkness, and Dark∣ness Light, Evil Good, or Good Evil; it being worthier of their Calling to meddle more with Ladies Hearts, and less with their Faces, rather encouraging them to study all holy Orna∣ments of Grace and Virtue; also confining them to the un∣doubted Limits of Sanctity, Modesty, Chastity, and Humi∣lity, which none will dare to dispute against, rather than by little Oratorous Circles and So∣phistries to seek to ensnare their Consciences, and discourage their Spirits by endless and needless Severities, against those petty Ornaments which may, no doubt, be kept very easily within all sober, civil, and harm∣less Bounds, as any other things of the like Indifferency, where∣by Art is assisting to Nature; and adds, by Cloaths, Colours, Jewels, and many Curiosities, to the advantage of Humane Honour and Majesty.— Beauty is by natural Adorn∣ments placed in many Creatures, more in one than another, as in their Shapes and Colours; what various colour'd Plumes, exceeding the imitation of Art, has Nature furnished out to make the Peacock spread in a generous Gayness; the hun∣dred Argus Eyes fabl'd to be plac'd by Juno in his Train. She indeed in the end of her working intends all things fair and beautiful in their kind, and then especially Women, who is her Master-piece in Loveliness was never design'd for Defor∣mity; and where any such thing happens by defect, it is but reasonable Art should re∣pair it, as well as it is allowed in matters of lesser Concern and Moment, without any re∣flecting that we are displeased with God's making us, since we cannot conceive such Defor∣mity was made on purpose, but by cross Accidents obstructing Nature in her Opperation; and the rather we conclude it so, because we have reason to be∣lieve, That in the Resurrection all Deformity shall be done a∣way, the recollected Dust shall shape a perfect Body; for if the Blind and the Lame were not admitted into the earthly Tem∣ple, how much less will there be any such thing seen in that which is above in glorified Bo∣dies? But we are started a lit∣tle from our Proposition, and

Beauty a Charm,

To Cap∣tivate at a distance, &c.— Beauty has several ways to Cap∣tivate a Lover, besides the plain and common Method; though we must confess, that Sight of all others makes the 〈◊〉〈◊〉 Advance; and hearing like an∣other Leg steps next to make it Advance fa••••er, and some∣times runs a great way in the Adventure. Calisthenes a young Man of Byzance in Thrace, very Rich and Comely, no sooner heard of the Fair Daughter of Softratus, but upon the report of her rare Perfections by common Fame, he fell in Love with her, resolv∣ing e're he saw her to have her for his Wife. So the Three Gentlemen in Balthasar Cast••∣lio, who fell in Love with a young Gentlewoman whom they never had any notice of, but by the babbl••ng of fame. Many likewise by hearing a Person commended have fallen

• in Love, and often by Reading a Letter Curiously Indited, wherein a Moving Passion is Expressed, which is so mainly taking that it has done wonders, especially among the Female Sex: These things give us some glimmering towards a Belief, that there is a Destiny in Mar∣riage, and a sympathy in the Souls of those that are to be united by that over-ruling De∣cree, Moving and Agitating their Minds, though at such distances, but we dare not give our Opinion in the Affirmative; since Mony in this Age, has such a power that it is, if 'twere possible stronger than Love it self: For if Desti∣ny had decreed who shall be Paired in Wedlock, then the Rich and Poor would be shuffled together, and Defor∣mity with store of Treasure, would not pass Currant in all parts of the Nation, whilst Beauty and good Humour, without it are little regarded, those that have much to spare Covet; notwithstanding, Rich Wives rarely enquiring into her Education or Conditions, and those whose Fortunes are very slender, must be compelled to take up with those that have as little as themselves, unless now and than by a wonderful chance a Lucky hit falls to some few. For as a Modern Poet says,

  It is not the Silver or Gold of it self, That makes Men adore it it is for its power. 〈…〉〈…〉 dote upo•• pelf ••••••ause pelf. But all court the Lady in hopes of her Dowr. The wonders that we in or days do behold, Done by th' Irresistable I••••fluence of Gold; Our Love, and our Zeal, an•• our all things do mould. This Marriages makes, 〈◊〉〈◊〉 the Center of Love, It draws on the Man, and 〈◊〉〈◊〉 tricks up the Woman; Birth, Virtue, and Parts, 〈◊〉〈◊〉 Affection can move. Whilst this makes Ladies 〈◊〉〈◊〉 to the Brat of a Broom-m••••••

  —Beauty notwithstanding this digression will come in 〈◊〉〈◊〉 a share with those that under∣stand it; and have not totally de∣voted themselves to Mammon, Xerxes when he destroyed 〈◊〉〈◊〉 of the Temples of the Grecia•• Gods; yet spared that of Di∣ana, for its Beautifulness▪ Painters, Orators, and all o∣thers, labour to excell each o∣thers, in the beauty of their Art.—Beauty it was that first Ministred occasion, whereby Art and Learning might find out the knowledge of all Curious Inventions. Be∣hold and wonder at the Varie∣ty of Beauty in Flowers and Plants. The Rose is gay in its Virgin blushes, and the Lilly is admired for it's White∣ness, and it is preferred by the Wisest of Oracles, before King Solomon in all his Glory: And if these things are so moving

Beauty in Women, its Dower and Force,

—Beauty had some Effects upon Diogenes, held to be the Mo∣rosests of all the Philosophers; for when he saw handsom Women, he called them Queens, because he had observed Men so Curteous, Obliging and O∣bedient to them; bowing and bringing, as if they would a∣dore their very Shoe-strings: Wine is strong, and Kings are strong, but a Beautiful Wo∣man fixes her unshaken Empire in the hearts of her Admirers, when all things totters. Mo∣narchs we confess, though they sit still, streach a wide Com∣mand over Sea and Land; but Beauty, we generally find has Dominion even over them: Gold and Jewels tumbles at the Fair ones feet, and the Doner is proud if she will deigne to receive it, their Eyes are fixed on her with wonder, and they take her for a kind of a Terresti∣al Paradise, furnished out with delights not common to the World; Friends and Rela∣tions are forsaken for her, and she is exalted upon the Sove∣raign Throne of Affection: Life is a small hazard to pro∣tect or vindicate her Honour, Says Esdras, though it was death for any to touch the Persian Kings without an especial Com∣mand, yet says he of Darius, I saw Apame his Concubine sitting familiar with him on his right hand, and she took the Crown from off his head, and put it on her own, and stroak∣ed him with her left hand; yet the King was well pleased, Gaping and Gazing on her; and when she smilled, he smil∣led; and laughed when she laughed; and when she was angry, he flattered to be recon∣ciled to her. When the fair Chariclea fell into the hands of Pyrates with divers others, she only escaped being put to the Sword, her Excelling Beauty, working upon the Villains heart, contrary to their bloody custom to save her Life. Some Nations chuse their Kings and Queens by their Beauty and Proportion of Body, without regard to their Birth: As of Old, the Indians, Persians, and Aethiopians have done.

Barbarians,

Stand in awe of a Fair Woman, &c.— Barbarous People have many times given Adoration to Beau∣ty: And Helena, though she was the cause of a Ten Years War, attended with so much Ruin and Dissolation, with the Armour of her Dazling Beauty stood proof against her injured Husbands Anger, and Disarm∣ed his hand that was about to take her head; so that he stood

Body the Beautifying thereof,

Bodies that are weak and moving Mansions of Mor∣tality, are exposed to the Treacherou•• underminings of so many Sicknesses and Di∣stempers, that it's own frailty seems a Petitioner for some Artificial Enamel; which might be a fixation to natures Inconstancy, and a help to its variating Infirmities; for he that narrowly observes that Fading house of distempered Clay, will soon find, that it I∣mulates the Moon in Mutabili∣ty; that though to day it be Varnished o're with a Lively Rosie Blush, to Morrow it is white-washed with Megar pale∣ness, as if death had took it to hire, and made it a whited Se∣pulchre; that though to day it appears smooth and gay: So that Venus herself might be tempted to take her Recreation, there to Morrow it may be so rough cast and Squall'd, that Cupid can scarce walk there, without being over Shoes. Now to Sublimate Nature be∣yond the reach of Sickness, by a lasting Aetherial Pulcritude, and by Cosemetick Antidotes to fortifie it; with and Incapa∣city of being surprized by any Features: Fretting Malady would be a business that would not only puzle the whole Ela∣boratory of Chymists, but their Atcheus too, although of the Privy Council to Nature; and confident to her recluded Pri∣vacies, But to make Beauty the Lure of Love, of a more ordinary Lustre, to fix the Complexion of the Body, so that it be not too frequent in it's variation; or to keep the Fair and Damasked Skin from being too much sullied with

• deformities: Is a task not tran∣scending the Sphere of a Mo∣dest Vndertaking, and such a one. Ladies you will find in this work beyond, perhaps what ever has been before ex∣posed to your fair Eyes, though not in a Compleat Body, but reduced under their Several Alphabets, as the nature and necessity of this undertaking requires. But let us come a little nearer to the purpose.

  Bodies that are very Lean and Scragged,* 1.6 we all must own, cannot be very Comely: It is a contrary Extream to Corpu∣lency, and the Parties Face seems always to carry Lent in it; though at Christmas looking so Megarly, that when such of either Sex come to their Confessor, & he perceiv∣ing them meer Skelitons dares not for fear of Solecism, join them Pennance to Mor∣tifie the Flesh: No part a∣bout them thrive but their Bones, and they look so Jolly and Lusty, as if they had eaten up the Flesh, and were ready to leap up of the Skin that they may fall upon o∣thers. Truly Ladies such Leanness is a very Ravenous Guest, and will keep you bare to Maintain him. If thefore you are Desirous to be rid of his Company ob∣serve the Following prescrip∣tions.

  —Be sure to take care in the Summer to keep your Chamber Cool and moist, with some Fragrant Flowers, set or scattered about it, when you are about to go to Meals, chase your Body as much as you can, that the blood may be stirred in the Veins and the Skin sit more loose: At your Meals Eat not any thing that is very Salt, Sharp, Bitter, or too Hot, but let your Food be sweet, of a quick Digesti∣on, and Nourishing, as New Eggs, Veal, Mutton, Capon, &c. and for three hours after Meat. take your Recreation in that whereby your Body may be moving and stiring twice a Month, if the weather be not extream bad, make moreover an Electuary, to be taken Morning and Evening in this manner, viz. Take sweet Al∣monds, Pistach-nuts, Suga•• and white Poppy-Seed, beat them according to Art, into the form of an Electuary, and take the Quantity of a Walnut, for many Mornings and Even∣ings, this will not only make you Fat, but give you a good Com∣plexion; then for your diet take a young Capon, and the Flesh of Four Calves feet, with a piece of the Fillet of Veal; boil them in a sufficient quan∣tity of fair Water and white Wine, then scum the Fat off; and put the Broth well pressed from the Meat, into a New Earthen Vessel; with a pound and a half of Sugar, a doz•••• of Cloves, half an ounce of Cin∣namon,

Body when too Fat,

Ho•• to reduce it to a Beautif•••• Form and handsom Propor••••••on. —Bodies of an 〈◊〉〈◊〉 weildy Bulk are to many •••••• pleasing as the former, as bei•••• the other Extream; no one c•••• think it a very pleasing Sig•• to see a Soul Strugling 〈◊〉〈◊〉 a mountanous Load of Fles•• and the Body stretched to 〈◊〉〈◊〉 Dimensions, as renders it 〈◊〉〈◊〉 most out of shape. And if the were nothing more than 〈◊〉〈◊〉 Incumbrance, it were suffic••••ent to deter any one from 〈◊〉〈◊〉 unweildy a Magnitude, 〈◊〉〈◊〉 here in too Legible Character those that can Read, 〈◊〉〈◊〉 Sloth and Voluptuousnes oc∣casioned it; for when e're 〈◊〉〈◊〉 Carcase swells it self into a bu•• too Voluminous: Idleness 〈◊〉〈◊〉 there described in Folio. La∣dies then be careful to kee•• your Bodies in an due Proporti∣on, and if ever they enlar•••• themselves to Extravagant L••••mits, use the Directions to ••••••duce them to their form•• bounds, that so you may 〈◊〉〈◊〉 gain both your Credits 〈◊〉〈◊〉 your Beauties.—Bodies 〈◊〉〈◊〉 such Proportions, must 〈◊〉〈◊〉 Early in the Morning, be Ex∣ercised to Sweating; be 〈◊〉〈◊〉 in Diet, not Eating Swe••••t things, but rather Salt, Shar•• or Bitter, especially ••awc•••• lye not over Soft at Night Bleed in the Right Arm pre•• largely in the Spring, and in 〈◊〉〈◊〉

Brea••••s hanging down or large,

how to make them Plump and Round.—Breasts that hang loose, and are of an extraordi∣nary Largeness, lose their Charms, and have their Beauty buried in the grave of Uncomli∣ness, whilst those that are small, plump and round, like two Ivory Globes, or little Worlds of Beauty, whereon Love has founded his Empire, command an awful homage from his Vas∣sals, captivate the wondring gazers Eyes, and dart warm Desires into his Soul, that make him languish and melt before the soft Temptation; therefore to reduce those Breasts that hang flagging out of all comely Shape and Form, that they may be plump, round and smaller.—Bind them up close to you with Caps or Bags that will just fit them, and so let them continue for some Nights, then take Carret-seed, Plantan-seeds, Anniseeds, Fenel-seeds, Cummin-seeds, of each two Ounces, Virgins-Honey an Ounce, the Juice of Plantane and Vinegar two Ounces each, bruise and mingle them well together, then unbinding your Breast, spread the Composition Plaister-wise, and lay it on your Breasts, binding them up close as before, after two days and two nights, take off the Plaisters and wash your Breasts with White-wine and Rose-wa∣ter; and in so doing for twelve or fourteen days together, you will find them reduc'd to a curious Plumpness, and Charm∣ing Roundness, wash them then with Water of Benjamin, and it will not only whiten them, but make their Azur Veins appear in all their intricate Meanders, till the Lover in tracing them looses himself.— Breasts are likewise to be reduc'd by washing them with Scabeous Water-Verjuice, the Waters of Bean-Blossoms, Rose∣mary-flowers, and the Juice of Citrons, annointing them

Bracelets

Perfumed, how to make them.—Bracelets have been highly in Esteem a∣mong the Ladies, adorn'd with Gold and precious Stones, but since those seem to be laid aside, we hope Pomander or Perfu∣med Bracelets may be used, they, by their odoriferous Scent conduce much, Ladies, to the making your Captives nume∣rous, though they bind only your Arms, yet they take Men your Prisoners: To make them then,—Beat Musk and Am∣bergreece, of each forty Grains, with two Ounces of the Buds of Damask-Roses, the Whites being clipt off, add of Civit twen∣ty Grai••••; also a little Labda∣num, being well mix'd and fine beaten, make them up with Gum-tragacanth disolv'd in Rose water; and so make them, when harden'd into small Beads, and string them; the Scent is rare and Comforta∣ble, or for another sort take Labdanum and Styrax, Calemite, each a Dram and a half; Ben∣jamin one Dram, Mace, Cloves, Lavender-Flowers, and Wood of Aloes of each half a Scru∣ple, Musk and Ambergreece of each four Grains, a little ••••rpentine and Gum-Traga∣••anth dissolved in Rose-water as much as will suffice, beat and mix them well together in a warm Mortar, and make them into a Pomander according to Art.

Boxes of Perfume.

Boxes are very necessary on sundry Occasions, viz. To hinder Va∣pours, prevent Infections, re∣move Ill Scents, or bad Airs; To make these Perfum'd Boxes. —Take right Jessemine Butter, half an Ounce, Essence of Orange-flower, Essence of Cynnamon, Oil of Orange peel, Oil of Nutmegs, Essence of Roses, of each half a Scru∣ple; Flowers of Benjamin, one Scruple, Essense of Amber Musk and Civit, of each half a Scruple: All these you must work well together in a cold Marble-Mortar, keeping it as close as may be; Then put it into your Boxes of Ivory or Silver, with holes for the Scent to come through; and it is a great preservative against the Plague, Pestilence, &c. as well as pleasant and delightful to the Brain.

Brows of the Eyes,

How to Beautifie and Adorn.— Brows of the glittering Eyes are Cupid's Groves of Pleasure, where he shelters himself from the violent Heat of the too flaming Opticks, or rather 〈◊〉〈◊〉 a controlling Intelligence, made super Intendant to the Chrystal Spheres below him, he keeps hi•• Residence there, that he might with the more Facility direct their bea•••• Influences, when and whither he pleases; you

Beauty of an Itchy o•• Scabby Skin repaired.

—Beauty, Ladies, by these defects is much impaired, but we fear whilst we are prescri∣bing Remedies, for such loath∣som Skin-defiling Maladies, you will, perhaps, think we have forgot you, and are Addressing our selves to your Kitchen-maids: We must confess these fretting Exulcerations are more frequently incident to such as have not the advantages of Neatness and anticipating Re∣medies; but most certain it is, that not only they, but the most nice and delicate, if any thing the most Irregular or In∣temperate cannot at all times be secur'd from them. If ever then your ill dispos'd Humours grow so strong as to break their way through the inclosing Skin, it will do you no har••

Big-belly'd Woman,

how to govern herself.—Good Go∣vernment in these Cases, has not only saved Miscarriages and Abortions, but prevented endan∣gering the Mother's Life; wherefore we have thought it convenient, for the Instruction of new marry'd Women to lay down some modest Rules, and commend them to their Ob∣servance: First then, We ad∣vise Women with Child, i•• they are not strong of Body and very healthful, to chus•• a temperate Air where no gros•• Fogs or Damps arise from Lakes, Marishes, or the like; and no•• to venter herself abroad when the Weather is either too Cold or too Hot, nor when the South∣wind blows too strong, for that above all others is held to be injurious to the Birth she car∣ries in her Womb: The North∣wind in the next place, when it is too turbulent and cold, is offensive to her Person, car∣sing Catarrhs, Coughs, and Rheums, which opening the Body, lets in too much Air 〈◊〉〈◊〉 the Womb, or causes it to dismiss its Burthen untimely and if any evil Vapours be drawn in, during pregnancy they produce many disorders and sometimes cold Diseases. And Secondly, In her Diet, 〈◊〉〈◊〉 ought to be careful and cauti∣ous, chusing such Meats 〈◊〉〈◊〉 create wholsom Nourishment and those are held to do so which are moderately dry she must avoid Excess on the

• one hand, and immoderate Fasting on the other, for as the one causes it to swell be∣yond its natural bounds, so the other renders it weakly and sickly, and often for want of Nourishment to come before its time. All Meats too hot or too cold are to be avoided, as Sallets, any thing dressed with hot Spices, Salt-meats, and the like, which being eat to any degree, sometimes makes the Child come forth without Nails, and such other defects as are signs of short Life, or a very unhealthy Con∣stitution; therefore let her take such as are of good Nou∣rishment and a facil Digestion, as Lamb, Veal, Mutton, Larks, Partridges, and the like; and of Fruits such as are sweet and pleasant, as Cherries, Apricots, Rasberries, Pears, Plumbs, &c. but by any means avoid those things that occasion win∣dyness in the Body; she must regulate as well as she can her Longings, that they extend to nothing that's unwholsom or extravagant.—Government must in pregnant Women be observed in their Sleeping, which we advise to be moderate, not soon after Meals, and little as may be in the day time: Mo∣derate Exercise is likewise re∣quir'd to move the Body, and keep it in a good Temper, by distributing the Humours, and giving the Blood a freer Circu∣lation; but all vi••lent Moti∣on in Walking, or otherways must be avoided; for it mo∣lests and injures the frame of the Womb; any great Sounds, or Noises, especially Ringing of Bells and Shooting off Guns, are to be shun'd as much as may be. Immoderate Crying, or Laughing, are very hurt∣ful; and the better to help the Birth when it comes near to delivery: Let the Childbearing Woman take such things as will keep her Body soluble, as Syrup of Violets, sweet Wines, or the like, avoiding all A∣stringents, that contract the Vessels and Passages, and go∣ing Loose: Let her give what scope she can in the Fourth Month when the Motion is great, she may Sweath her Belly with a Sweath-band; And Annoint it with an Oint∣ment thus made:—Get of Capons-grease and Goose grease each an Ounce and a half; the Gall of a Kid or a Lamb, three Ounces, then having melted and mixt them well to∣gether, add the Marrow of a Red Deer, or the Suet for want of it, an Ounce; then work it up in half a pint of Rose-water, and in using it, will keep the Belly smooth, and from hanging down after delivery. It during her Preg∣nancy she finds but little mo∣tion, let her make a Quilt thus, Take the Powder of Red-roses, Red-Coral and Gilliflowers, each three Ounces, Ma••tick a Dram, and of Angelica-seeds two Drams, Amber-greece two

Books,

Directions to La∣dies about Reading them.— It is not necessary then to read many Books, but to read the best, and especially never to be curious of such, whereby we cannot Learn any thing, without the danger of becom∣ing Vitious. And here I needs must encounter with two g••eat Errors, the one proceeding from Fear, and the other from Bold∣ness. Some Mothers of Chil∣dren, and others there are who make a great scruple, that their Children should read the Books of the Heathens, such as Seneca, 〈◊〉〈◊〉, and others▪ in English; and yet they will give them full leave to read any lying Pamphlet. There are some again, who make a Conscience to read the Books of the 〈◊〉〈◊〉, though full of good Precepts, yet the Hi∣story of Parisinus, or Ornatus, and Artesia, must be com∣mended and read by them.— But what Contentment can there be in a counterfeit Pam∣phlet, which is not found in History? Are there not Suc∣ceses and Events fair enough? Can there be a greater Pleasure than to be present at the Birth and Ruin of Monarchies and Empires, and in the compass of an Hour, to see what hath passed many Ages? It is not an honest and a witty Way, to shorten time when it seemeth long,* 1.8 by fetching it a∣gain when it is slipt away, and to find Recreation against Cares, and Memory against Oblivion? What cause is there that young Gentlewomen may not refresh themselves, without danger of Debauchment?—The read∣ing of many wanton things do heat by little and little; it in∣sensibly takes away the Repug∣nancy and the Horrour we have to Evil; and we acquaint our selves so thorowly with the Image of Vice, as we after∣wards fear it not when we do meet with Vice it self. When once Shame is lost, we are in great danger to lose that which is not preserved but by it.— But this is not all; for after that these Pamphlets and Songs of Wantonness, have made young Maidens bold, it af∣terwards doth make them to practice what they read, or sing; then they labour to find out Subtleties, to carry them on to what so much they do desire, and do learn not only the Evil which they should not know, but even the faire•••• way to commit the 〈◊〉〈◊〉. And to speak the truth, what like∣lihood

Behaviour,

in Conversa∣tion: Ze••xis being to Paint a perfect Beauty, pro∣posed to himself five of the most accomplish'd Ladies in all Greece, to take from every one of them those Charms and Representations, which he con∣ceived to be most powerful: But to frame the Model of a woman, whose Behaviour should be such as to please in all Companies,* 1.10 he had need of greater assistance all that Nature affords, or Mo∣rality teacheth, is too 〈◊〉〈◊〉 for this End.—To say then what seemeth to me, to be at the first most necessary, I could content my self to wish in young Gentlewomen, those three Perfections which Socrates desired in his Disciples, Discretion, Silence and Mo∣desty. —Behaviour in young Ladies is a comely Grace if well considered, and dili∣gently regarded; it is that which makes them to be E∣steemed in the World, and ••i••s them to go abroad in it, as they would wi••h to be Prized and Rated: It raises them a Character that will 〈◊〉〈◊〉 their Names to po••er••ty and better the 〈◊〉〈◊〉 they have 〈◊〉〈◊〉 if their Examples be 〈…〉〈…〉 Practice, and all 〈◊〉〈◊〉 Ex∣amples better than 〈…〉〈…〉 or Precepts. 〈◊〉〈◊〉 your beha∣vio••r

• then strongly encline to∣wards a reserved part, not ex∣cluding a modest freedom, be∣ing well timed and innocent, but avoid all Extravangances, that too much Encumber and peiter the Age: And indeed though a Generous freedom in itself be innocent and harmless, yet the too great Liberty ill Men upon that account, have taken to encroach upon the honour of your Sex; though but in their own opinions, has made such freedom in a manner unjustifiable, and in∣volved you into a necessity of reducing it into more strictness, and although it cannot so alter the nature of things, as to render that Criminal, which in it self is indifferent; yet if it make it hazardous to your Reputations, that ought to be a sufficient cause for a nearer re∣servedness. A close Behavi∣our is the most seemly to re∣ceive Vertue for a constant Guest, because it is a Fortress in which it can only be secure from Assaults: For proper and seemly Reserves, are the outworks, and must not at any time be diserted by those that design to keep the main 〈◊〉〈◊〉 in possession; for then if you see the danger at a di∣stance you have more time to prepare for the repelling of it: She that will suffer things to come to the utmost 〈◊〉〈◊〉 by trusting too far to her Strength is the more easily overcome▪ Men from a double Temptation of Vani∣ty and Desire, are but too apt to turn whatever a Woman Acts to the hopefullest side; The nearest complying to their Wishes and Wills, sometimes strain them to an impudent Application, till they find something suiting to their pur∣pose, to give them larger en∣couragement: It is consequent∣ly then more safe to prevent such forwardness, than to un∣dertake its Remedies; for once having fortified it self, it continually gathers strength: And from its first Allowances claims a Priviledge for having been suffered to encroach, with∣out impunity, therefore no∣thing ought more seriously to be avoided, than such a kind of Civility, as may be mistaken for an Invitation to what is un∣reasonable. It will not Ladies be sufficient for you to keep your selves free from any such Criminal Engagments; for there is a Spot many times up∣on your Reputations, in that only that creates hopes and raises but a discourse, and that Blemish being dropt upon your Candid Names, by Mans vani∣ty, is the more difficult to be wiped off; sometimes Womens Malice extend so far (for there is an Emulation in the Sex, which grows up into a Spleen) to take all advantages, and to magnifie that by the prospe∣ctive of their resentments, which to the naked Eye is scarce discernable.—

• some have a secret Joy when any that stands in their way, or overshadows them is removed, that they may be the better seen. If these spend their breath to blast such as are indiscreet or unwary; they improve all the advantages they can lay hold on, and sometimes by a kind of insinuation will make Innocence appear Criminal to undiscerning minds, for Interest rarely lies to it self, but im∣proves every thing that casts but a shadow towards its ad∣vantage: And some again who have shaken hands with Ver∣tue, and have lost their Esteem, Like the fallen Angels, labour to bring others into the same state and condition▪ that their Crimes may appear the less; and if they find them fenced about, and proof against their Temptations, they will at least endeavour to blast them with causeless Calumnies and Re∣proaches: And according to the Old Proverb, where much dirt (of this nature) is thrown upon a Candid Reputation some will happen to stick: Especially for a time they will narrowly watch your Looks, your Act∣ions, and your least Mistakes, and out of them gather some∣thing that will make against you, to lessen the Reproach your vertuous Life gives their vicious procedures; & though you have no Conversation with such, you must be very wary how at any time you speak of them least coming to their Ears (for there are abundance of Whisperers in the World, and we know not who we trust with any thing, we would not have related again) they meditate Revenge, which to bring about, they will stick at no unjust ways, if they can∣not find such occasion, as will more colourably suit to their purposes. Therefore chuse such a way of behaving your selves that no Advantages may be taken; keep your secrets to your selves, and stand at that distance, that may prevent all Ralleries, and many unman∣nerly freedoms; Frown upon any thing that looks like Rude∣ness, and smile not at any An∣tick or Ridiculous Behaviour, but seem as if you took no no∣tice of it, or at least as if you had no satisfaction by it. Your Eyes too must be kept within Compass, their wanderings, re∣strained, for many are so vain as to pretend (when they give themselves up to be Lovers, or a kind of troublesom Buzzers of Courtship, to study the Lan∣guage of Ladies Eyes and when they are their own Interpre∣ters, be sure they will conclude every motion to be favourable on their own side, and con••••••••e a Glance as a good Omen of their approaching Happiness though heedlesty cast.—Gentlewomen who would be observed fortheir behaviour,* 1.11 ought to beware whom they elect into the number of

• their Companions, for the World will be apt to judge of the according to the Com∣pany they keep; Augustus Cesar discerned the Inclination of his two Daughters Livia and Julia, by the Disposition of those who professed Court∣ship to them; for Ladies of Honour and of Eminence came to attend upon Livia, and those who were more licentious on his Daughter Julia. Many Questions are often times ask∣ed them, by those that profess love unto them, which are not to be answered but by silence. — To enter into discourse with Strangers doth argue lightness and In∣discretion: * 1.12 If I might advise, their Carriage in this Nature should not be too loose, nor too pre∣cise. The Simpering Counte∣nances, and such kind of An∣tick Gestures, are more suit∣able to the Condition of Cham∣ber-Maids, than Gentlewomen. Resolution and Modesty a••∣tended with Mildness do carry a constant and a sweet Corre∣spondency. — Consider we now in this matter, another thing that is not quite so blam∣able, yet not less Ridiculous and that is she to whom the Men of the Town, more particular∣ly have given the Epethite of a Good humoured Woman, one who always kept up her hu∣mour by Laughing or Smiling, or else she thinks herself not obliging (or as she terms it Complacent) concluding it by much the less, ill manners to be noisie, and impertinent, than to be confined in Compa∣ny to silence; and if she meets with any thing that looks like Applause, or Approbation, it sets her afloat, and she fails in the Current of her Discourse without a Compass, till she looses herself, and knows not into what Latitude she is driven, but lies hulking on the Ocean of her conceited Opinions of herself, till she knows not where to make Land, nor to what Port the tedious Voyage of her Discourse is bound; she fancies that Mirth is to have no Intermission, though Solomon has told us, there is a certain time for all things; and there∣fore she will keep it up to the same height, as well at a Fu∣neral as a Wedding, and if any odd fort of unseemly Question should be put to her, she will rather pass it over with a smile or complement, than frown at the Rudeness of the unmanner∣ly Party, least she should loose the Reputation of a Good hu∣oured Lady. But alas, this supposed necessity of being pleased at all times, or so ap∣pearing to be, is a strange mi∣stake: For as much as in a Beautiful Woman, Invitation is unnecessary, because she at∣tracts Admirers, as certainly as the Needle touched with a Loadstone, points to its be∣loved

Blower,

one Mans particu∣lar Lass.

Baun,

(Lady) one of the Four Daughters of Sir Anthony Cook, famous for her great Poetick genius.

Borho,

a poor Woman of Delphos, who pronouncing the Delphick Oracles, must needs be inspired with a Poetick Spi∣rit, besides which she is said to have composed several Hymns.

Bastardy,

(comes of the Brit Bastardo, i. Nothus) and signifies in Law, a defect of birth objected to one begotten out of wedlock. Bracton lib. 5. c. 19. per totum.

Beatrice

(beatrix) that makes happy or blessed; a womans name.

Bonne

mine, f. good aspect.

Boun

and unboun, dress and undress.

Brand-iron,

Trevet [to set a pot on.]

Brawl,

f. a kind of dance.

Bridgame,

••. Bridegroom.

Briseis,

Achilles's Mistress.

Britomartis,

a Cretan La∣dy inventress of Hunting Nets.

Beguines

an order of Nuns or Religious Women (com∣monly all well in years) so cal∣led from St.Bega a Virgin their Foundress commemorated on the 6th of Sept.

Beilarrite

(bellatrix) a Warrioress, a Woman well skilled in War, a Virago.

Bellena,

The Goddess of War.

Ball,

f. a dancing meeting.

〈◊〉〈◊〉,

given by a new 〈◊〉〈◊〉 to her old Play-fellows.

a mask or visard.

〈◊〉〈◊〉,

given by a new 〈◊〉〈◊〉 to her old Play-fellows.

a mask or visard.

〈◊〉〈◊〉-cloth,

••. apron.

〈◊〉〈◊〉-teams,

broods of Children

Basiate,

l. to kiss.

Basse,

o. a kiss, or the lower [lip.]

Baucis,

Philemon's wife.

Baud,

o. bold.

Barn (Sax Bearn)

a child Hence 'tis we say in the North of England, how do Wife and Barnes, i. How do Wife and Children.

Biggening,

up-rising [of women.]

Bigge,

a pap or teat •• build o.

Bite,

o. to cheat also to steal.

Biton

and Cleobis, reward∣ed with death, for their piety to their Mother Argia, in drawing her Chariot to the Temple.

Bleit,

Blate, Sc. shame fac'd.

Blower,

l. a Quean.

Bobtail,

a kind of short ar∣row-head; also a Whore.

Bona roba,

I. a Whore.

Banes or Bans,

(from the Fr. Ban.) singnifies a Procla∣ming or publick notice of any thing. The word is ordinary among the Feudists, and grown from them to other uses; as to that, which we here in England call a Proclamation, whereby any thing is publickly com∣manded or forbidden. But it is used more especially in pub∣lishing Matrimonial Contracts in the Church before Marriage, to the end if any Man can say any thing against the intention of the Parties, either in respect of Kindred, or otherwise. they

Beating,

Y. with Child, breeding.

Beed [ings]

the first Milk after Birth.

Belides,

Danus's fifty Daughters.

Bellatrice,

l. a she Warrior.

Belly-cheat,

an Apron.

Berecynthia, Cybele,

the Mother of the Gods.

Berenice,

Ptolomy's Daugh∣ter.

Bigamis••,

(Bigamus) he that hath marry'd two Wives, •••• which sort Lamech was the 〈◊〉〈◊〉.

Bigamy,

(Bigamia) the marriage of two Wives; It is 〈◊〉〈◊〉 in Law for an Impedi∣ment to be a Clerk, and makes a Prisoner lose the benefit of Clergy. For the Canonills hold, that he that has been twice marry'd may not be a Clerk; and they ground it up∣on these words of St. Paul, 1 Tim. 3.2. Oportet ergo Epis∣••pum irreprehensibiiem esse, & unius uxoris virum. And also him that hath matry'd a Widow, they by Interpretation take to have been twice mar∣ried, and both these they not only exclude from Holy Or∣ders, but deny all Privileges of Clery; but this is Law abolish∣ed by Anno 1 Edw. 6. cap. 12. And to that may be added the Statute of 18 Eliz. cap. 7. which allows to all Men that can read as Clerks, though not within Orders, the benefit of Clergy in case of Felony, not especially excepted by some other Statute. Cowel. Dr. Brown.

Billet,

(Fr.) a little Bill, Note or Ticket, stuck up upon a Post or Door; and more commonly a stick of fire-wood, well known in London.

Burlet,

f. a Coif.

Burnet,

••. Woollen, also a Hood.

Burom, Burlom,

(D. Boog∣sarm) pliant, obedient; also blithe, merry.

Blanch,

(Fr.) white or fair we use it in England for a Wo∣man's name.

Blith,

(Sax.) joyful, glad, merry cheerful.

Bonair,

(Fr.) gentle, mild, courteous.

Bongrace,

(Fr.) A certain Cover which Children use to were on their Foreheads to keep them from Sun-burning; so called because it preserves their good grace and beauty.

Brigid or Bridger,

Con∣tracted also into Bride, an 〈◊〉〈◊〉 name, as it seems, for that the ancient S. Brigid was of that Nation. Cam.

Brigidians,

an Order of Religious Persons, instituted by Brigidia a Widow, Queen of Sweden, in the time of Pope Vrban the fifth, about the Year of our Lord 1372. It was as well of Men as Women, 〈◊〉〈◊〉 beit they 〈◊〉〈◊〉, 〈◊〉〈◊〉. The Nuns of this Order had a

Buggery,

(Fr. Bougrerie) is described to be, carnalis co∣pula contra naturam, & hae 〈◊〉〈◊〉 per confusionem Specierum, sc. a Man or a Woman with a ••r••it Beast, vel sexuum; a Man with a Man, or a Woman with a Woman. See Lev. 18.22, 23. This Offense com∣mitted with Mankind or Beast is Felony without Clery; it being a Sin against God, Na∣ture, and the Law; And in ancient time such Offenders were to be burnt by the Com∣mon Law, 25 Hen. 8.6.5 Eliz. 17. Fitz. Nat. Br. 269. My Lord Coke (Rep. 12. p. 36.) saith, that this word comes from the Italian, Buggerare to bugger.

Buxomness, or Bughsom∣ness,

pliableness, or bowsom∣ness, to wit, humbly stooping down in sign of obedience. It is now mistaken for lustiness or rampancy,

C.

Cassandra

I. Inflaming Men with Love.

Chara,

I. She that is dear, beloved, favour'd, or pretious.

Charity,

I. Charity, Love, Bounty.

Chl••ris,

forsan à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉, i. green. Gr.

Christian,

given from our Christian Profession▪ from Xe••∣••, i. the Annointed, i. 〈◊〉〈◊〉.

C••••rlie,

that hath a kind of dimness in his sight, or th•• is Gray-ey'd.

Clare,

she that is fair, bright or clear. Lat.

Cleobulina, dun.

for Cleo••∣lus, I. famous for Counsel.

Cleopatria,

qu. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. the Glory 〈◊〉〈◊〉 her Father or Country.

Constance,

i. constant, fine always one. Lat.

Calphurnia,

a Roman Ma••tron, who pleading her own Cause, made such an unpl••∣sing a Harangue, that the Se∣nate made a Decree that •• Woman should be admitted 〈◊〉〈◊〉 plead for the future.

Camillia,

Queen of the Volscians, she aided Turnus 〈◊〉〈◊〉 gainst Aeneas, and after many brave Atchievements, was 〈◊〉〈◊〉 by a cowardly hand.

Camilla,

Sister to Pope Sixtus the Fifth, who of •• Poor Woman was rais'd by him to the degree of a Princess and her Children provided for after an extraordinary manne, tho we do not hear that her Ad∣vancement made her proud; a thing very common in o•••• Age.

Camma,

a Lady of Galatia, marry'd to Sinatus, who be∣ing kill'd by Sinorix, that he might enjoy Camma; she after having bewail'd her Hus∣band's death, seemingly con∣sented sented to be his Wife, but poi∣soned him in the Nuptial Cup, and at the same time 〈◊〉〈◊〉 rejoicing that she had the hap∣piness in her Fall to be reveng∣ed

Campaspe,

a very beauti∣ful Woman, whose Picture Alexander the Great caused to 〈◊〉〈◊〉 drawn by Apelles, but the Painter whilst he was drawing 〈◊〉〈◊〉, fell in Love with her, and ••btain'd the King's leave to marry her.

Candace,

an Ethiopian Queen, of the Isle of Meroe, whose Eunuch St. Philip con∣••erted to the Christian Reli∣gion, and he converted the Queen with a great number of her Subjects. She was a Wo∣man of a Heroick Spirit, much ••ddicted to the Wars, in which ••he lost one of her Eyes.

Carines,

Women, who in great Funerals were Mourners; and made doleful Lamentati∣ons over the Dead.

Carmel,

our Lady of Mount∣Carmel.

Carmenta,

a Grecian La∣dy, Mother to Evander, who ••ailing from Greece, planted himself in Italy, by the courte∣sie of King Faunus; and as∣sisted Aeneas in his Wars a∣gainst Turnus, for the gaining the Fair Livinia.

Carna,

a Goddess, taking Care of the Vital parts of Men, to keep them in Health; and ••engthen their Days.

Cassandra,

a Lady of Ve∣nice, very famous for her Learning in divers Languages and Sciences, leaving many curious Pieces of her works behind her.

Daughter to King Priamus, ravished by Apollo, who to recompence her, gave her the Gift of Pro∣phecy; but she afterward not proving so agreeable as he ex∣pected, he so order'd it that none should believe her.

Cassandra,

a Lady of Ve∣nice, very famous for her Learning in divers Languages and Sciences, leaving many curious Pieces of her works behind her.

Daughter to King Priamus, ravished by Apollo, who to recompence her, gave her the Gift of Pro∣phecy; but she afterward not proving so agreeable as he ex∣pected, he so order'd it that none should believe her.

Cat••hina,

Daughter to Lu∣cippius, the Sicyonian King; she succeeding her Father, mar∣ry'd Messapais a Sea Captain, who had before gotten her with Child as she was rambling on the Sea-shoar, when to hide her Infamy, she declar'd, That Neptune came out of the Sea and ravish'd her, which passed for current with the People.

Calliope,

one of the Nine Muses, styl'd the Goddess of Rhetorick and Heroick Poe∣try. She was painted Young, crown'd with Flowers, holding in one hand a Book, and in the other a wreath of Laurel.

Callipatria,

a Woman of Elis, being of great strenght, she us'd to disguise herself in Man's Apparel, and Wrestle at the Olimpick Games, tho Women were strictly forbid∣den to appear there; but be∣ing discover'd she was pardon∣ed, and to prevent the like for the future, it was ordin∣ed that those who enter'd the Lists should be stript naked.

Calithoe,

Daughter of S••a∣mander, marry'd to Tro••, third King of the 〈◊〉〈◊〉 afterward from him named 〈…〉〈…〉 had by him three Sons, 〈◊〉〈◊〉 ••••∣nim••les, and 〈◊〉〈◊〉, Grand∣father

Chalisto,

Daughter of Ly∣caon an Arcadian, who listing herself among the Nymphs of Diana, and vowing Chastity, was nevertheless debauched by Jupiter; and being found with Child the Goddess turn'd her into a Bear, yet she brought forth a Son call'd Arcos. But Jupiter taking compassion on them, translated them to the Stars, where they are called the great and little Bear.

Callithoe,

Daughter of Ly∣cus a Tyrant of Lybia; she advertis'd Diomedes her Hus∣band, of the Ambushes her Fa∣ther had laid, and by that means sav'd his Life: But he afterwards ungratefully forsook her, upon which she hang'd herself.

Daughter of the River Achelous, she was Wife to Alcemon, who being Mur∣ther'd, her Father, obtain'd of Jupiter that her young Chil∣dren should immediately grow up to Mens estate, that they might revenge their Father's death, which was granted, and they accordingly perform'd it by slaying the Conspirators.

Callithoe,

Daughter of Ly∣cus a Tyrant of Lybia; she advertis'd Diomedes her Hus∣band, of the Ambushes her Fa∣ther had laid, and by that means sav'd his Life: But he afterwards ungratefully forsook her, upon which she hang'd herself.

Daughter of the River Achelous, she was Wife to Alcemon, who being Mur∣ther'd, her Father, obtain'd of Jupiter that her young Chil∣dren should immediately grow up to Mens estate, that they might revenge their Father's death, which was granted, and they accordingly perform'd it by slaying the Conspirators.

Calphurnia,

Wife to Ju∣lius Cesar, a virtuous Lady, who dreaming that the Roof of the House was fallen down, her Husband stab'd in her Arms and all the Doors opened of their one accord, perswaded him not to go to the Senate. But 〈◊〉〈◊〉 regarding her, he was there stab'd by the Conspirato••

Cassiope,

Wife to Cep•• an Aethiopian King, she 〈◊〉〈◊〉 Mother to Andromede, 〈◊〉〈◊〉 for comparing her Beauty 〈◊〉〈◊〉 the Nereides, had a Sea-••••∣ster sent by Neptune to ••••∣vour her Daughter; but she was ty'd naked to a Ro•• Perseus the Sun of Dane •••• Jupiter came on his wi•••• Horse, Pegassus, through 〈◊〉〈◊〉 Air, and in a dreadful Com•• kill'd the Monster, and 〈◊〉〈◊〉 the Lady; and is fabled to ••••∣tain of Jupiter that the Mo•• and Daughter, when they 〈◊〉〈◊〉 might be made Constellati•••• and fixed in the Skies 〈◊〉〈◊〉 the Northern Stars.

Catharine d'Bedicis,

〈◊〉〈◊〉 of France.

Catharine d'Siena,

a 〈◊〉〈◊〉 of the third Order of St. D••∣minick, a very Pious and D••∣vout Lady; after her death 〈◊〉〈◊〉 was Canoniz'd by Pope 〈◊〉〈◊〉

Catharine

of Alexan•••• another Saint, tho some 〈◊〉〈◊〉 whether there ever was such Person.

of Ara•••• Daughter, to K. Ferdinand 〈◊〉〈◊〉 Fifth, she was sent over 〈◊〉〈◊〉 England, and first married •••• Prince Arthur, and after 〈◊〉〈◊〉 death to Prince Henry, w•••• Succeeded Henry the Seve•••• She was Mother to Q. 〈◊〉〈◊〉 and being divorc'd, the 〈◊〉〈◊〉 after dy'd for Grief.

of Austria, D••∣ches of Savoy; she was Daugh∣ter to Philip the Second ••••

Catharine

of Alexan•••• another Saint, tho some 〈◊〉〈◊〉 whether there ever was such Person.

of Ara•••• Daughter, to K. Ferdinand 〈◊〉〈◊〉 Fifth, she was sent over 〈◊〉〈◊〉 England, and first married •••• Prince Arthur, and after 〈◊〉〈◊〉 death to Prince Henry, w•••• Succeeded Henry the Seve•••• She was Mother to Q. 〈◊〉〈◊〉 and being divorc'd, the 〈◊〉〈◊〉 after dy'd for Grief.

of Austria, D••∣ches of Savoy; she was Daugh∣ter to Philip the Second ••••

Catharine

of Alexan•••• another Saint, tho some 〈◊〉〈◊〉 whether there ever was such Person.

of Ara•••• Daughter, to K. Ferdinand 〈◊〉〈◊〉 Fifth, she was sent over 〈◊〉〈◊〉 England, and first married •••• Prince Arthur, and after 〈◊〉〈◊〉 death to Prince Henry, w•••• Succeeded Henry the Seve•••• She was Mother to Q. 〈◊〉〈◊〉 and being divorc'd, the 〈◊〉〈◊〉 after dy'd for Grief.

of Austria, D••∣ches of Savoy; she was Daugh∣ter to Philip the Second ••••

Catherine

of Poland, she was Queen of Sweden, and Daughter of Sigismund the first King of Poland; she was Married to John Prince of Swedeland, and Duke of Fine∣land, Son to Gustavus the first: She was a Lady of great Vir∣tue and Patience, bearing her Husbands troubles, and con∣tinuing with him, during his seven years Imprisonment, with a wonderful Constancy.

Catharine

of Portugal, Dutches of Bragance, she was Daughter of Edward the Se∣cond, King of Portugal, and Maryed to John the Second Duke of Bragance; after the death of Sebastian, she disputed her Right with Philip the Se∣cond, King of Spain, for the Kingdom of Portugal; but though the Spaniard had then the longest Sword; it is since fallen to her Posterity: The Vertuous Donna Catharina Queen Dowager of England, being likewise decended from her.

Cave vel raba,

Daughter of Julian, Count of Ceuta and Consuegra, she was Ravished by Rhoderick King of Spain, which so incensed her Father, that to Revenge it, he called in the Sarazens, who in a Barbarous manner over-run all Spain, and expulsed Rhoderick his Kingdom.

Centhris,

Wife to Cinyre, King of Cyprus, Mother of Myrrha, whom Venus turned into a Myrrhe tree.

Cenee

a Maid, That for her Viginity, prevailed with Neptune, to turn her into a Man, that she might never more be ravished; which he did, and finding her of a Mar∣tial Spirit; that she might be safe in War, he rendred her Invulnerable, but fighting with the Centaurs, they bruised her to death with the weight of mighty Clubs, after which she is fabled to be turned into a Bird.

Ceres,

the Goddess of Corn, Daughter of Saturn and Ops, who went about the World with blazing Pines, to seek her Daughter Proserpina, whom Pluto had Ravished, and carry∣ed to Hell, and at last finding her, agreed that the should be six months in the year with Pluto, and the other six with her on Earth.

Cesonie,

Empress of Caligula, and after his death was Murthered by Julius Lupus for weeping over the dead Body of her Husband, baring her Neck to the Cruel Wretch, and dy∣ing with great Constancy and Courage; she likewise strangl∣ed her Daughter Julia Drusi∣la, a Child of Four Years old.

Charicke

Hyda••pes, a King of Aethiopia's Daughter, being very Fair and Beautiful, to the

Charlotte,

Daughter of Lewis the Second Duke of Montpensire, she was veiled a Nun, when very young, and afterward became Abbess of St. Jovare, but not liking that kind of Life; she privately withdrew into Germany, and there turned Protestant, and was Marryed to William of Nasau, Prince of Orange, whom she Loved so intirely, that hearing he was desperately wounded by one Jourigni, she fell sick with Grief, and dyed at Antwerpt.

Chahatri Colombe,

a Tay∣lors Wife of Burgundy, being in Labour, could by no means be Delivered, but her Belly continued big till she dyed, which was twenty four years after, when being opened to find the cause; the shape of a per∣fect Female Infant was found in her Womb, petrefied to the hardness of a••stone.

Christiana,

Queen of Swe∣den, she was Daughter to Gu∣stavus Adolphus, the Warlike King of the Swedes, and Mary Eleanor of Brandenburgh, af∣ter she had Reigned as Queen some years; she voluntarily resigned the Crown to her Cou∣sin Charies Gustavus, and went to Rome where she lived very Splendidly to her death, which happened Anno 1688.

Chrysame,

a Thessalia•• Priestess, who inured Cattl•• by degrees to eat poisono•••• Herbs, till they became their Natural Food: And in the War between the Grecians and Barbarians, Left them as a Prey to the hungery Enemy who feeding on their Flesh, became distracted; so that 〈◊〉〈◊〉 easie Victory was gained over them.

Ciree,

an Inchantress dwel∣ling in the Isle of Oggia, 〈◊〉〈◊〉 to be the Daughter of the S•••• who by her Inchantmen•• changed Mens shapes, and turned them into Beasts, 〈◊〉〈◊〉 stayed Vlysses in his return from Troy, till Minerva 〈◊〉〈◊〉 Protectress got leave of 〈◊〉〈◊〉 to set him free.

St. Claire,

an Order of Re∣ligious Women, taking the•••• Denomination from her, they were confirmed by Pope Inno∣cent the Third.

Claudia,

a Roman 〈◊〉〈◊〉 Virgin she fastening her 〈◊〉〈◊〉 to the Galley wherein the S••••∣tue of Cyble was, on the Riv•• Tyber, drew it to Rome when it stopt, and no other 〈◊〉〈◊〉 move it.

Clemeníé,

a Pagan God∣dess, Patroness of Mildness and Mercy; she was painted wi•••• a Branch of Laurel in one hand and a Lance in the other: she had her Temple in Rome, &

Celia,

a Roman Virgin, she was given in Hostage to Por∣sena, when he besieged Rome, but made her Escape on Horse-back over the Tyber, but being sent back again, he freely re∣leased her for the Vertue he found in her, whereupon the Senate Erected her a Statue on Horse-back in the Market-place.

Ceobulina,

she Renounced the Crown of Rhodes, to apply herself to Philosophy, and a Contemplative Life.

Cleopatria,

Second Wife to King Philip of Macedon, she was Murthered by Olimpias his first Wife, after his being slain by Possanias.

Daughter of Ptolomy Philometus King of Egypt, Admirable for her Wit and Beauty; she was Marryed to Alexander Bela, King of Syria, and left him for Deme∣trius Nicanor, but he being taken Prisoner by the Persians, she Marryed Rodogune, and soon after put him to death; and her Son Selucius ascending the Throne without her leave, she ••hot him dead with an Arrow, and made Antiochus the Eight King, who understanding she ••••••ended to poison him at a Banquet she had prepared, made her drink the dose of which she dyed.

Cleopatra,

Daughter of Philip of Macedon, she was Marryed to Alexander King of Epirus, and put to death by Antigonus at Sardis.

Daughter of Ptolomy Physoon, King of the Egyptians, she was Marryed to her Brother, and then to Antiochus King of Syria but she was strangled by Griphine, his first Wife, which known, so ingraged the King, that he caused her to be offered as a Sacrifice to appease the Ghost of the Murthered Cleopatra.

Daughter of Ptolomy Epiphanes.

The fair Queen of Egypt, Daughter to Ptolomy Auletes, she was first Marryed to her Brother Ptolomy, but he being drowned in the Nilus, when he fled from the over∣throw given him by Julius Ce∣sar, she Captivated the Con∣querer with her Beauty. he be∣got on her a Son, called Cesa∣••ion, slain after Cesars death by the Soldiers of Augustus, afterward Mark Anthony doat∣ed on her; but after the over∣throw at Actium, she clapped Aspicks to her Breast and dyed, to prevent her being carried Captive to Rome.

Cleopatria,

Second Wife to King Philip of Macedon, she was Murthered by Olimpias his first Wife, after his being slain by Possanias.

Daughter of Ptolomy Philometus King of Egypt, Admirable for her Wit and Beauty; she was Marryed to Alexander Bela, King of Syria, and left him for Deme∣trius Nicanor, but he being taken Prisoner by the Persians, she Marryed Rodogune, and soon after put him to death; and her Son Selucius ascending the Throne without her leave, she ••hot him dead with an Arrow, and made Antiochus the Eight King, who understanding she ••••••ended to poison him at a Banquet she had prepared, made her drink the dose of which she dyed.

Cleopatra,

Daughter of Philip of Macedon, she was Marryed to Alexander King of Epirus, and put to death by Antigonus at Sardis.

Daughter of Ptolomy Physoon, King of the Egyptians, she was Marryed to her Brother, and then to Antiochus King of Syria but she was strangled by Griphine, his first Wife, which known, so ingraged the King, that he caused her to be offered as a Sacrifice to appease the Ghost of the Murthered Cleopatra.

Daughter of Ptolomy Epiphanes.

The fair Queen of Egypt, Daughter to Ptolomy Auletes, she was first Marryed to her Brother Ptolomy, but he being drowned in the Nilus, when he fled from the over∣throw given him by Julius Ce∣sar, she Captivated the Con∣querer with her Beauty. he be∣got on her a Son, called Cesa∣••ion, slain after Cesars death by the Soldiers of Augustus, afterward Mark Anthony doat∣ed on her; but after the over∣throw at Actium, she clapped Aspicks to her Breast and dyed, to prevent her being carried Captive to Rome.

Cleopatra,

Daughter of Philip of Macedon, she was Marryed to Alexander King of Epirus, and put to death by Antigonus at Sardis.

Daughter of Ptolomy Physoon, King of the Egyptians, she was Marryed to her Brother, and then to Antiochus King of Syria but she was strangled by Griphine, his first Wife, which known, so ingraged the King, that he caused her to be offered as a Sacrifice to appease the Ghost of the Murthered Cleopatra.

Daughter of Ptolomy Epiphanes.

The fair Queen of Egypt, Daughter to Ptolomy Auletes, she was first Marryed to her Brother Ptolomy, but he being drowned in the Nilus, when he fled from the over∣throw given him by Julius Ce∣sar, she Captivated the Con∣querer with her Beauty. he be∣got on her a Son, called Cesa∣••ion, slain after Cesars death by the Soldiers of Augustus, afterward Mark Anthony doat∣ed on her; but after the over∣throw at Actium, she clapped Aspicks to her Breast and dyed, to prevent her being carried Captive to Rome.

Cleopatra,

Daughter of Philip of Macedon, she was Marryed to Alexander King of Epirus, and put to death by Antigonus at Sardis.

Daughter of Ptolomy Physoon, King of the Egyptians, she was Marryed to her Brother, and then to Antiochus King of Syria but she was strangled by Griphine, his first Wife, which known, so ingraged the King, that he caused her to be offered as a Sacrifice to appease the Ghost of the Murthered Cleopatra.

Daughter of Ptolomy Epiphanes.

The fair Queen of Egypt, Daughter to Ptolomy Auletes, she was first Marryed to her Brother Ptolomy, but he being drowned in the Nilus, when he fled from the over∣throw given him by Julius Ce∣sar, she Captivated the Con∣querer with her Beauty. he be∣got on her a Son, called Cesa∣••ion, slain after Cesars death by the Soldiers of Augustus, afterward Mark Anthony doat∣ed on her; but after the over∣throw at Actium, she clapped Aspicks to her Breast and dyed, to prevent her being carried Captive to Rome.

Cleophe,

Queen of the Massagues, a People of India; ••he opposed the Progress of Alexanders Victories, till she brought him to terms, which were to draw off his Army, and leave her in quiet Possession of her Kingdom, for which sue is said to pay him only the Tribute of a Nights Lodging.

Cleopatra

Selene, Marryed to Antiochus G••••phus, King of Syria, and afterward to Antio∣chus

Clio,

one of the Nine Muses, said to be the Daughter of Ju∣piter and Memory.

Clotilde,

Queen of France, Wife to Clovis the First, she Converted him to the Christian Religion, and perswaded him to be Baptized: she had divers Sons, among whom, after their Fathers Death, there arose Ci∣vil Dissentions in disputes for the Throne, which she being by no means able to Regulate, it hastened her death.

Daughter of Clo∣vis and St. Clotilde, she was Marryed to Amaury King of the Vice-Goths in Spain, but he abusing her because she would not change her Religi∣on: Childeber, her brother, made War upon him, and re∣scued her out of his hands, but in her way to France she dyed.

Clotilde,

Queen of France, Wife to Clovis the First, she Converted him to the Christian Religion, and perswaded him to be Baptized: she had divers Sons, among whom, after their Fathers Death, there arose Ci∣vil Dissentions in disputes for the Throne, which she being by no means able to Regulate, it hastened her death.

Daughter of Clo∣vis and St. Clotilde, she was Marryed to Amaury King of the Vice-Goths in Spain, but he abusing her because she would not change her Religi∣on: Childeber, her brother, made War upon him, and re∣scued her out of his hands, but in her way to France she dyed.

Clotho,

one of the Fatal Sisters, that spun the thread of Mens Lives, which when cut by Atropos, another of them, the Party whose Thread was so cut dyed.

Clusia

the Chast Daughter of King Thuscus, who being denyed in Marriage to Valeri∣us Torqu••tus, he Besieged her Father in his Chief City; When to prevent the Misery of which, she was innocently the Cause, the threw herself from the Battlements, but her Coats 〈◊〉〈◊〉 the got no harm.

Constance,

or Constantia, Daughter of the Emperour Con∣stantine Clorus, by his Wife theodora, she was Married to Licinus, who raising Rebel∣lions in the Empire, was slain.

Marryed to Robert King of France, she was Daughter of William the First Earl of Provence.

Queen of Ara∣gon, Wife to Peter the Third King of Aragon, and Daughter of Manfroy Frederick.

Constance

Daughter of Ro∣ger King of Sicily.

Constance,

or Constantia, Daughter of the Emperour Con∣stantine Clorus, by his Wife theodora, she was Married to Licinus, who raising Rebel∣lions in the Empire, was slain.

Marryed to Robert King of France, she was Daughter of William the First Earl of Provence.

Queen of Ara∣gon, Wife to Peter the Third King of Aragon, and Daughter of Manfroy Frederick.

Constance,

or Constantia, Daughter of the Emperour Con∣stantine Clorus, by his Wife theodora, she was Married to Licinus, who raising Rebel∣lions in the Empire, was slain.

Marryed to Robert King of France, she was Daughter of William the First Earl of Provence.

Queen of Ara∣gon, Wife to Peter the Third King of Aragon, and Daughter of Manfroy Frederick.

Core,

Daughter of Cere•• the word from the Greek sig∣nifying Nourishment.

Corrina,

a Grecian Lady famous for Poetry, and mu•••• Celebrated by the Poets of he•• Nation and others, as a very Learned, Ingenious and Beau∣tiful Woman.

Cornelia,

Daughter of Scipio, first Married to Mar∣cus Crassus, but he being 〈◊〉〈◊〉 in the Parthian Wars; 〈◊〉〈◊〉 Marryed Pompey the Great, and Accompanyed him in his flight after the Battle of Pharsalia.

a Roman Lady, Married to Cornelius Gr••∣chus.

Daughter to Ci••∣na, and Wife to Julius Cesar, she had by him Julia, marryed to Pompey before Cornelia.

Cornelia,

Daughter of Scipio, first Married to Mar∣cus Crassus, but he being 〈◊〉〈◊〉 in the Parthian Wars; 〈◊〉〈◊〉 Marryed Pompey the Great, and Accompanyed him in his flight after the Battle of Pharsalia.

a Roman Lady, Married to Cornelius Gr••∣chus.

Daughter to Ci••∣na, and Wife to Julius Cesar, she had by him Julia, marryed to Pompey before Cornelia.

Cornelia,

Daughter of Scipio, first Married to Mar∣cus Crassus, but he being 〈◊〉〈◊〉 in the Parthian Wars; 〈◊〉〈◊〉 Marryed Pompey the Great, and Accompanyed him in his flight after the Battle of Pharsalia.

a Roman Lady, Married to Cornelius Gr••∣chus.

Daughter to Ci••∣na, and Wife to Julius Cesar, she had by him Julia, marryed to Pompey before Cornelia.

Cratefipolis

Wife to Alex∣ander King of Siconie: The Siconeans after the death of her Husband, Rebelled against her, and fought to Dethrone her;

Cretheis,

Marryed to As∣cestus King of Thessaly, a Wo∣man of infatiable Lust.

Creusa,

Daughter of Creon King of Corinth, she was Mar∣ried to Jason, upon which Me∣de•• his former Wife destroyed ••er, and most of her Fathers Family by Inchantments.

Cumegonde,

Marryed to the Second, yet living with him as a Virgin, upon his suspecting her not to have brought her Virginity to his Bed. After his death she went into a Convent of Nuns, and spent the remain∣der of her days.

Cunina,

a Goddess held by ••he Ancients, to have the care of young Children in their ten∣der Age.

Cyana,

a Nymph attending in Proserpina, endeavouring ••o rescue her from Pluto, was ••••med into a Fountain, that ••ears her Name.

Cyble,

stiled the Mother and Grandmother of the Gods and Goddesses, she is represen∣ted Crowned with Castles, and 〈◊〉〈◊〉 Key in her hand.

Cyna,

Daughter of Philip King of Macedon, Marryed to ••myntas Son to Perdicas the Third, and then to Lageus King of the Argives, a Lady of a Courageous and Magnanimous ••pirit, for under the Command of the Argives, won many Vi∣ctories, She killed the Queen of the Illyrians, fighting hand to hand; and after the death of Alexander the Great, her Brother; she opposed the aspir∣ing of Perdicas, who in vain contrived her death.

Canidia,

a Thessalian Wo∣man that dealt in Charms, so powerful that it held: She could easily destroy People at a great distance, stopt the Course of Rivers, and make Birds fall in their Flight; raise Storms of Rain, Hail and Thunder, stop a Ship in her Course, and many such like Matters, by the Power of her Hellish Art.

Cumea,

or the Cumean Sibyl, a Prophetess that fore∣told the Roman affairs, and many of other things. Of which see more at large.

Converted Whore;

An ho∣nest Gentleman in the heat of Summer having been walking in the Fields, comtemplating with himself, and returning back not the same way he went out, but through another part of the Suburbs, to which he was a meer stranger, and finding himself athirst, he step∣ped into the first House, and called for a Cup of Beer, seat∣ing himself in the first Room next the Street. He had not well wip'd the Sweat from his Face with his Hankerchief, but two or three young Wenches came skittishly in and out of the Room; who seeing him to be a Man of Fashion, they thought to make of him some booty, being (it seems) set on by the

• Grandam of the House, for as 〈◊〉〈◊〉 proved, it was a common Brothel house. The handsom∣•••• amongst them was put up∣on him; who entreated him not to be seen below, where every Porter, Carman, and common Fellow Came to drink; but to take a more convenient and retir'd Room. The Gen∣tleman being willing to see some fashions, took her gentle prosfer, and went with her up Stairs, where they two being alone, Beer being brought up, she began to offer him more than common courtesie; which he apprehending, ask'd her in plain terms, If these were not meer Provocations to incite him to Lust? which she as plainly confess'd. To whom he reply'd, That since it was so, he was most willing to ac∣cept of her kind proffer; only for modesty sake, he desired her to shew him into a Darker Room, to which she assented, and leads him from one place to another; but he still told her, that none of all these was dark enough: insomuch, that she began at length somewhat to di••ta••le him, because in all that time he had not made un∣to her any friendly proffer. At length she brought him into a close narrow Room, with nothing but a Loop-hole for light, and told him, Sir▪ un∣less you propose to go into the Cole home, this is the darke•• place in the House. How doth this please you? To whom he answer'd, Unless (thou strum∣pet) thou canst bring me to •• place so palpably tenebrio•••• into which the Eyes of Heaven cannot pierce and see me, tho•••• canst not perswade me to 〈◊〉〈◊〉 Act so detestable before Go•• and good Men: For cannot 〈◊〉〈◊〉 that sees into the Hearts and Reins of all, behold us here 〈◊〉〈◊〉 our Wickedness? To conclude he read unto her so strict and austere a Lecture, concerning her base and debauch'd Life that from an impudent Strum∣pet, he wrought her to be •• repentant Convert. Wh•••• further asking her of her Birt•• and Country, the freely co••∣fess'd unto him, That she 〈◊〉〈◊〉 sold such small things as 〈◊〉〈◊〉 had, to come up to 〈◊〉〈◊〉 with the Carriers; where i•• was no sooner alighted at 〈◊〉〈◊〉 Inn, but she was hired by 〈◊〉〈◊〉 Bawd (altogether unacquaint•••• with her base course of Life) 〈◊〉〈◊〉 by degrees trained her to 〈◊〉〈◊〉 base Prostitution. Her app••∣rent Tears and seeming P••••∣tence much prevailing 〈◊〉〈◊〉 the Gentleman, he protested If it lay in him, he would o∣therwise dispose of her accord∣ing to her wishes; and with 〈◊〉〈◊〉 charging her, That if he 〈◊〉〈◊〉 unto her within two or three days with Mony to acquit he•• of the House, that she 〈◊〉〈◊〉 attire herself as modesty as 〈◊〉〈◊〉 could possibly, not bringing with her any one rag that be∣longed to that Abominabl•• House, or any borrow'd G••∣ment

• in which she had offend∣ed, but instantly to repair un∣to him at his first sending; and this being agreed betwixt them, for that time they parted. She was sent for, according to ap∣pointment, and (after he had tutor'd her in all things which she should answer) accepted and entertain'd. Her modest Behaviour and fair Carriage, with her tender Love and Dili∣gence about the Children, won her in short time a good Opini∣on of her Master, but a greater Affection from her Mistress. So she was raised from a Cham∣bermaid to be a Waiting-Gen∣tlewoman, and the only Bo∣som Friend of her Mistress: who falling Sick, even to death, ready to expire: her last, so much doted on her new Ser∣vant, that she sent for her Hus∣band, and besought him, after her decease to make that Wo∣man his Wife, and Mother to his Children. The Gentlewo∣man soon after dies, he is left a Widower, and the charge of the whole House committed to our new Convert, with the bringing up of his Child∣ren. Which she executed with such Fidelity, that he casting a more curious Eye upon her Youth and Beauty, and withal remembering his Wives last Words, not knowing for the present how better to dispose of himself (Time, Place, and Opportunity, all things fur∣thering her Preferment) he contracted himself unto her, and they were soon after Mar∣ried. Instantly upon the Pre∣ferment of this young Woman, the Gentleman that brought her this Fortune, adventur'd all his Means upon a Voyage which miscarry'd, but scarce had honest Rags to cover his Nakedness, or hide him from shame. It hapned, that just upon his return the old Gentle∣man died too, and left her po∣sess'd of Eight Hundred a Year. Now just as the follow'd the Herse to the Church this Gen∣tleman by chance coming by, like the Picture of the Prodi∣gal, the casting her Eye aside, had espy'd him, and presently apprehended him to be the Man he was, and whispering a Servant in the Ear, bad ••im to fall into discourse with him, to enquire his Name, his Lodging, with other Questions, as the directed him, and to proceed∣ed to the Funeral; but to s••ake nothing as from her. The Ser∣vant brought word how things stood. The next Morning (by her appointment) came a Gentleman very early to his Lodging, who desir'd to speak with him, and 〈…〉〈…〉 him his Name, which (though loth) he told him; the 〈◊〉〈◊〉 pro∣ceeded, That if he were the same Man he pretended, he had heard of his Worth and noble Qualities, and withal, his Ca∣su••lties at Sea; and not willing that any Gentleman 〈◊〉〈◊〉 groan under so heavy a Burden, told him there 〈…〉〈…〉

• Pounds, bad him furnish him∣self with Apparel and other Ne∣cessaries, and so was ready to take his leave. The other Ex∣tasi'd with so great a Courtesie from a Stranger, whom he had not seen before, enforced him back, to know what Reason he had to be so Charitable. The other answered, That for the first, his Courtesie was ground∣ed upon his Worth; his Satis∣faction was his Acknowledg∣ment; and his security, in that he knew him Honest, and told him, some three days after he would call upon him, when he was Habited like himself. When the Gentleman came ac∣cording to Promise, he seem∣ed glad to see this present Al∣teration; and withal entreated him to walk abroad with him to Dinner, he seemed willingly to assent, not once demanding whether. In the mean time the Widow had provided a great Feast, whither she had Invited all her Suiters. This New Gentleman was neglected, and the Stools being furnisht; She took place at the Tables end only, leaving her Hus∣bands Chair empty, when sud∣denly starting up: Methinks saith she, some one in this Room might be well spared, for we have more Guests then Stools. The Gentleman at there words bit his Lip, and was intreated to sit down by his friends, but whilst they were Straining Courtesie; She pro∣ceeded, Is this a Suitor too? No question some that either hath barrowed his Cloaths, or engaged all his Credit for this one New Suit, in hope to gain the Widow; but Women are now adays grown wiser. This was sport to the rest, but torture to him, who much blaming her Ingratitude, yet Arming him with Patience (the rather for his friends sake who brought him thither) he sat down silent with an ill Sto∣mach, eating as little as he spake. Methinks (saith she) we are all very merry, only that Gentleman at the lower end of the Table is Melancholy, but I know the Reason; it is perhaps, because he is placed so low; but if that be his Dis∣ease, I have for it a present Remedy: When walking to him where he sat, she pluckt him by the Sleeve, desiring him to remove. And being drawn by her to the upper of end the Chamber, like a Bear to the Stake, where her late Husbands Chair Stood Empty: Now Sir (saith she, with a more se∣rious Countenance than before my New Husband, sit here in my Old Husbands Chair, and bid these your Guests Welcom. Still he fretted, and they laught as before when she craving Par∣don for so abusing his Pa∣tience, openly Protested, That this meeting was meerly for his sake: And to make them Witnesses of their present Con∣tract; for if he refused her to Wife, she vowed never to have

Confession of a New Mar∣ried Man,

Happy are you (old Batchelours) who have made a good Choice, who have gotten a Wife that is Beautiful, Rich, Good Natured, And Vertuous, you learnt first to know her well, that you might the better woe her, and so be happy in Marriage. Make this your ex∣ample, O all you foolish and wandering Lovers, who are so desirous to taste of the Pleasures and Sweetness of Marriage; and are sometimes so disquieted and troubled, till you cast your selves upon an in••ulting domi∣neering Wife, who perhaps hath the Breeches already on, and will vex you with all the Torments imaginable in the World. Do but use these few Remedies for your Squandered Brains, and be asured they will bring you to have good For∣tune and Tranquility.— Search not after great Riches, but for one of your own de∣gree: For the Rich are Insult∣ing, Self-conceited and Proud.. —Admire no outward Imbel∣lishments because they are proud of their Beauty, and ima∣gine themselves to be Goddesses whom their Husbands ought to obey.—Shun those who are much lesser then your self: For when a mean one finds herself promoted by a great Match, she is much prouder and self-conceited than one of a good Extraction; and will much sooner than another in∣deavour to Domineer over her Husband.—Dissemble not in your Wooing; for Dissi∣mulation deceives its own Ma∣ster. —Be not too ha••••y, For a thing of Importance, must be long and prudently Considered of, before a Final Conclusion can be made.— Follow the Advice of Under∣standing Friends. For to be Wise, and in Love, was not given to the Gods themselves. —Chuse no Country Wench: For she'll want a whole years Learning, before she'll know how to cleanse an House of Office, and two years to Learn to make a Currie.— If you Marry, arm your self with Patience. For ••e that hath the yoke of Marriage up∣on his shoulders must 〈◊〉〈◊〉 and ind••re all the 〈◊〉〈◊〉 and trou••••es that that

Confession of a Leud Wo∣man,

A Gentlewoman (whose Name must be concealed)

• having received singular breed∣ing, and all Liberty she could possibly desire: Falling one day into a serious Considerati∣on of her own state; debated the matter with herself in this manner,

  I have thus long lived, and enjoyed what li∣berty or pleasure I desired. Young I am in Years: Yet though my years be few, ma∣ny are mine hours of fruitless expence. Delicacy I affect∣ed, and none ever was more Cockered. Publick places of meeting I frequented; and from these have I ever return∣ed more depraved. How te∣dious was an hour imployed in Devotion? How short, be∣stowed in any light Recreati∣on? How many Mornings have I Sacrific'd to my Glass? With what winning looks have I opened my windows; while the Windows of mine own Body let in sin? With what Care were my Breasts laid out, to take a wandering eye? How pleasantly to my light ear sounded any amo∣rous Discourse? What a War∣drobe of Vanities had I in store to catch a vain Passen∣ger? How happy were I, if I could but find one day that might justifie her plea for that days employment? Was it not my highest ambition to be impaled with multitude of Suiters? Was it not my glory to Triumph in their Re∣pulse: And to supply their decrease with an admittance of fresh Servants? Have I not exprest most scorn where I received most love? Have I not solaced my self with their sighs: and highly prided my self in putting on a Counte∣nance of Disdain? Was there any dress so Fantastick, which did not quickly take me? Did any habit less please me, than what seem'd most grace∣ful in the eye of modesty? —What rests then, but that thou redeem the time? Put off that Habit of Light∣ness which thou hast so long affected: Address thy thoughts to win nobler Suiters than thou hast hitherto desired. Thou art but ye in thy Prime; defer not one hour longer from rescuing thine honour. Blush at those sensual delights which have so long taken possession of thee. Let it be thy greatest scorn to blemish thy Souls glory, with making an Idol of a light por∣tion of earthly beauty. And though thy youth will hard∣ly admit so strange an over∣ture: Let it be thy Task to prevent occasion, and to sub∣ject Sense to the command of Reason. The more difficul∣ty which attends the Task, the more glorious shall be thy Victory. One minute is too long to adjourn such a pur∣pose: Bid adieu then to thy darling pleasure; and that for ever: So must thou en∣joy those will last for ever.

  —Nor was this Nobie Female

Chyrurgery,

It is every day confirmed by the Experience of City and Country; that ma∣ny Ladies and Gentlewoman, have a very rare hand in the Curing of Contusions, green Wounds, and many Sores, and other Evils which are daily In∣cident unto Men and Women, in which, I know not by what happiness, they oftentimes ex∣ceed the cunning of the Chy∣rurgeons themselves.— The most remarkable Books for Physick and Chyrurgery which I shall at present com∣mend to Gentlewomen, for their Improvement in the Knowledge of Chyrurgery are, The Queens Closet, The Coun∣tess of Kents Secrets, Dr. Bru∣ges his Vade Mecum, &c. But in my Second Part of the La∣dies Dictionary, I shall insert several Curious Receipts in Chymistry, that I want in Ma∣nuscript from some emine•••• Ladies.

Cook-Maids,

If you would fit your selves for your Em∣ployment, and so consequent∣ly get great Wages, good 〈◊〉〈◊〉 and the Reputation of an Ac∣complished Cook.— You must Learn to be skilful 〈◊〉〈◊〉 Dressing all sorts of Flesh, Fo•• and Fish; to make Variety 〈◊〉〈◊〉 Sauces proper for each of them, to raise all manner of Pasties and Kickshaws; to be curious in Garnishing your Dishes, and making all manner of Pickles, &c. And as you must know how to dress Meat well, so must you know how to save what is left, of that you have dressed; of which you may make both. Handsom, and Toothsom Dishe•• again, to the saving of you•• Masters Purse, and Credit 〈◊〉〈◊〉 his Table.—You must be 〈◊〉〈◊〉 to be as saving as you can, and cleanly about every thing; see∣ing likewise that your Kitchen be kept clean, and all things scoured in due time, your Larders also and Cup-boards that there be no bits of Bread and Meat to lie about them to spoil and stink.— You must be careful that your Meat tai•• not, for want of good Salting. You must also keep good hours for your Meals, otherwise you put an House quite out of Or∣der, do not covet the Kitchin∣stuff for your Vails, but rather ask the more Wages; for that may make you an Ill-Huswife

Chamber-Maids

to Persons of Quality.—It will be re∣quir'd of you, that you Dress well, that you may be able to supply the place of the Wait∣ing-Woman, should she chance to fall sick, or be absent from your Lady; you must wash fine Linnen well; and starch Tiffanies, Lawns, Points and Laces, mend them neatly; and wash white Sarsenets, with such like things.— You must make your Lady's Bed; lay up, and lay out her Night-cloaths; see that her Chamber be kept clean, and nothing wanting which she de∣sires or requires to be done: Be Modest in your Deportment, ready at her call, always dili∣gent, answering not again when reprov'd, but with pacifying words; loving and courteous to your Fe••••ow servants, not gigling or idling out your time, not wantoning in the Society of Men; you will find the benefit thereof.

Chamber-Maids,

to Per∣sons of Honour or Quality, or Gentlewomen, either in City or Country.—Would you endeavour to fit your self for this Employment, that you may be capable of serving a Person of Honour or Quality, you must in the first place learn to Dress well, that you may be able to supply the place of a Waiting-woman, should she chance to fall sick or be ab∣sent from your Lady, you must also learn to wash fine Linnen well, and to Starch Tiffanies, Lawns, Points, Gawses and Laces, you must likewises learn to mend them neatly, and wash white-Sarsenets, with such like things. Then you must learn to make your Lady's Bed, well, soft, and easie, to lay up her Night-cloaths, and see that her Chamber be kept neat and clean, and that nothing be wan∣ting which she desires or re∣quires to be done. Then you must learn to be Modest in your Deportment or Behavi∣our, to be ready at her Call, and to be always diligent, never answering again when she tak∣eth occasion to reprove you, but endeavour to mitigate her Anger with pacifying Words. Be loving and courteous to your Fellow-servants, not gig∣ling or idling out your time, or wantoning in the Society of Men, you will soon find the be∣nefit thereof. For an honest and sober Man will rather make

Courtship of Men,

how to be received by the Fair-Sex. —Having in the following Work, inserted the Instructi∣ons given by the Athenians to the Men, how regularly to Court the Women: I shall here insert their Advice to the Wo∣men how they should behave themselves when Courted by the Men; which is as follows. —Queit. I. Is it proper for a Woman to yield at the 〈…〉〈…〉

• we love?—Answer. We must first promise before we dispatch the Ladies Questions relating to this matter.— For the Men, they are such poor helpless Creatures, that they much more need Dire∣ction in this Affair than the Fair-Sex, whom Nature has sufficiently instructed with Wit, as well as arm'd with Beauty, and so provided a∣gainst all Attacks of what Nature soever. But you think, Madam, you are not yet upon the Square with us, and if the pretty (for ought we know) invisible Armaryllis won't en∣ter the Lists with that dreadful Creature Man, unless she's Arm'd Back and Breast, we must not be such Vncourteous Knights to refuse our Aid and Assistance therein to her or any other distressed Damsel.— —Accordingly we Answer to this first Question,—There's no such want of Man yet thanks to our French and Irish Enemies, that you Ladies should be in such great haste to yield at the first Appear∣ance of a Foe—What if you are Cowards at Heart, (as Mrs. Raysin in her Breeches) 'tis however decent not to hang out the White Flag 'till the Cannon be drawn down; be∣sides you'll get better Condi∣tions if the Enemy does not know how weak you are with∣in. (Forgive Ladies, all this Warlike Gibberish, for we had been just reading the Gazer, and can't easily get out on't.) But to be less figurative, in plain Truth and English, as we have often told you, there's little Faith in us Men, and perhaps less Generosity, and but very few of us can bear such a Favour—'Tis e'ne too lusci∣us Fare, as was said before of Kisses, for a Hungery Lover, who ten to one will Surfeit upon't, and in a little while will naufeat the Giver, Feast and all; Not but that could the Ladies be sure of their Lov∣ers Hearts, that will whip you about like Jack-a-Lents, a Mile in a Minute, could ye but know your Man once, and had you the good Fortune to light upon a Generous Lover, (as great a Phenix as the Eel a∣mong the Sack of Snakes, &c. —you know the Story) in such a Case the less Ceremony the better, (except the grand one of the Ring, and Sack-pos∣set) and he must be propor∣tionably the better as he is the happier Lover, being surpriz'd into Bliss, and the mighty Joy heapt upon him before he's aware on't: And besides, all the World knows, as well as Seneca, that a Benefit is so much the greater by how much the more unexpectedly and speedily 'tis conferr'd. All the Fear here Ladies, is, least Love should put a Cheat upon you, infect you with his own Blindness, and make you take the Lovers for as errant Angels as they do you, and be perhaps

• both alike mistaken. How∣ever t'other side we look upon to be much the safer, as the World now is, and that 'twou'd do best to keep the Hounds at a Bay for some convenient time, which will make 'em more eager, and when they do fasten more in earnest. But for this piece of the Art of Love, as is before said, we believe Women need little Instructi∣on, since tho' you were all as Innocent as Eve in Paradise, you'd have the Wit to An∣swer your Lovers as she did our great Grand-father, Who even before she knew she was Nak∣ed cou'd tell Adam, unless Mr. Dryden slanders her.—You long should Court, and we should long Deny.—Quest. 2. If our Lovers Sing to us, whe∣ther we ought to Praise 'em.— —Answ. There seems no great matter in't of one side or t'other—but o'th' two 'tis more Civil to Praise 'em than otherwise, since if they Sing Well, you ought to do it out of Gratitude, if Ill, out of Pity, if not Justice too; since if they know it themselves, you are ••till the more Oblig'd to 'em, when they have so much Com∣plaisance to expose even their own Imperfections to gratifie your desires. O' t'other side, if they have a little of the Sir Courtly in 'em, and think to stop the Fair Thief that has truss'd up a certain little fool∣ish Heart of theirs, and run a∣way with it; if they think to stop it with their own howling Hue and Cry, and perswade themselves that they sing like Bowman himself, when perhaps they Sing and Dance too, like the Witches in Mackbeth, or Scaramouch a Serenading his Mistress— in this Case we think most of all a good Hu∣mour'd Lady wou'd comment 'em; for 'tis the only kindne•••• Nature has shown, the poor Creatures, to give 'em a good Opinion of their own pretty Parts; for fear if they knew their true Character as well as others do, they shou'd han•• themselves out of the way— But then for the Way of Prais∣ing, which the greatest W•••• and those who have done it best, tell us, is the Nicest thing in the World—and this, Ladies you know how to do the best of any. That way of Praising a Lover, which would please him best, is letting him take his own Commendati•••• and Reward at once from th•• pretty Mouth which can 〈◊〉〈◊〉 way more obligingly Praise him—or if the poor Icar•••• must not rise so high. (for fear of melting his Wings) a soft grasp of a fine Hand, a twirl of the Eye, a turn of the Head, and a thousand other pretty in∣significant Nothings, which you Women call Favours, will be sufficient to make the hap∣py Lover believe you are pleas'd with him, and almost set him out of his little Wits for Joy.— Quest. 3. What is the hand∣somest

• way of puting off a Lover?—Answ. Were it not more for the Ladies sake than the Lovers, we'd not meddle with this Question; for we think 'tis as desperate a piece of Service as for the Garrison o•• a Fort to Act its way thro' an Enemy's Army. In a word 'tis almost an impossible thing for a Lady so to deny a Lover as to please him—for as 'tis wittily said of a very Ingenious Person in the Case of Rivals— We are all Ishmaelites to one another if a Woman's in the Case; so ten to one but a La∣dy gets an Enemy when she refuses a Lover—who is ge∣nerally so unreasonable an Ani∣mal, that he does not consider, One poor Woman can suffice at once but for one Man; where∣as if a Fam'd Beauty, or For∣tune, she can never content all Pretenders—unless she had as many Bodies as she has Faces when she looks in a Multiplying Glass. But tho a Woman of Prudence can't satisfie her Lovers, she may herself, by doing what becomes her, how∣ever they resent it. Our Ad∣vice then for her Behaviour is —as to the swarm of Fools that buz about her, e'ne to let 'em alone to pretend on, since they think too well of themselves to believe she scorns or refuses 'em, tho' they were he're so often told so by her own Mouth.—But if there be any Person of Sense, Gene∣rosity and true Worth, who appears to be really in Love with her, when her Heart is before engag'd, we think she'd do very handsomly to let him know as much in as Obliging Terms as possible, that he might as soon as he cou'd wean himself from a Fruitless Amour —Quest. 4. How shall we most decently give our Consent in Marriage.—Answ. For the Time, what has been said of Widows, may be partly apply'd to't, as well as what has been said in Answer to the first Que∣stion. For the manner there are a Thousand, which a witty Woman cannot be to seek in, and whatever way 'tis done, a Passionate Lover will scarce find fault with't: However, the less formal 'tis, we think it the better—the more un∣expectedly, the more frankly 'tis done. the more Obliging it must needs be.—Quest. 5. Suppose a Man and Woman were shut up in a room toge∣ther, who had never seen nor heard of the difference of Sexes before, how d'ye think they'd behave themselves?—wou'd they—Answ. In Answer to this hasty Question, which had almost over-run us, had we not tript up its heels— We say—that we don't know what to say. We are very un∣willing to send the Ladies to Daphnis and Chloe for Infor∣mation —that Book is too waggish in some places and not Spiritual enough for 'em: As for the Tempest that don't

• come up to the Question, tho' Miranda and Hypolito are pretty fair for't, who had ne∣ver seen, tho' they had heard of Man and Woman.— Well then there's no Remedy but we must fall a guessing, but promise to do it as far from the Truth and as Civilly as pos∣sible —Why what should they do but fall Purring upon one another, for Nature wou'd work, and then do the self same that we use to do when we were Children, make Dirt∣pies together, be very Inqui∣sitive and very Innocent, and share of one anothers Bread and Butter, till they know how to employ their time bet∣ter. —Quest, 6. Whether Fondness after Marriage is more pardonable in a Man or Woman?—Answ. 'Tis Silly enough in both—and besides Cruel, to set other Peoples Mouths a watering, as if you were Cutting a Lemon. Fur∣ther, 'tis indecent, to be al∣ways slabbering, like a couple of Horses nabbing one another. Again, it often times shows all things are not well behind the Curtain, when there's such a deal of Love before Folks. And last of all, there's danger least their Love should not last long▪ if they squander it away so fast at their first setting up. But to compare this Fondness of both Sexes, we think it seems worst in a Man, because there 'tis most unnatural, and looks like a Woman with a Beard, so very monstrous that all the Street points at him, whene∣ver he appears; as they may easily do, for the World 〈◊〉〈◊〉 not now much inclin'd to th•••• Vice; and if the City it 〈◊〉〈◊〉 be never Burnt again, unle•••• for that Fault, 'tis like to 〈◊〉〈◊〉 just where it does till the 〈◊〉〈◊〉 Conflagration.—Quest 〈◊〉〈◊〉 Why are Widows more forw•••• to Marry than Maids?— Answ. Because as the Widow (we think) Blackacre has i•• the young Fellows take it for granted, 'tis nothing but— Vp and Ride—and indeed almost Ravish the Widows in∣to Matrimony, if they 〈◊〉〈◊〉 any Appurtenances worth ••∣gling for. This for the Ma•• side—then for the Woman's to carry on the forementio•• Metaphor—Whether o•• two is the easier to mount, •••• Old Pad-Hack that has be•••• beaten upon the Read this T•• Year, or a Young Skittish F•••• that was never backt befo•••• but flouncing about like Bu••∣phalus, when he stood in 〈◊〉〈◊〉 own Light?—Quest 〈◊〉〈◊〉 How long after the Death of •• Husband may a Woman M••∣destly Marry?— Answ. We think that Pio•• Widow was a little of the soo••∣est, who when most deeply Lamenting at her Husband Funeral, and one of the Co••∣pany at the Grave, whispe•• her not to take on so heavily for if she thought fit, he was ready to supply his room—

Conjugal State,

fully con∣sidered. —There is nothing in the World which may com∣pare in joy and fulfilling of Pleasure to Marriage. For be sure that Fortune as well pro∣sperous as adverse is common to both; the Bed common, and Children common, and that more is, there is so great Communality of Body and U∣nion of Spirits, that they seem two transformed into one. And if the pleasure seem to us great, to confer our secret Affairs to our Friends and Neighbours, how much is the Delectation greater that we receive; to discover our thoughts to her, that is joyned to us by such a knot of Charity, that we put our trust in her, as in our selves, making her wholly Treasurer or Faithful keeper of many inward Secrets and Co∣gitations of our Mind. But what may be more greater Wit∣ness of fervent Love, and un∣desolvable Amity, than to for∣sake Father, Mother, Sisters, and Brothers, and generally all the Consanguinity till they be∣come Enemy of themselves; for to follow a Husband, that doth Honour and Reverence her; and having all other things in disdain, she only cleaveth to him if he be Rich,* 1.17 she keepeth his Goods, if he be Poor, she em∣ployeth all the Art that Nature hath given her, to be a Com∣panion with him in his Pover∣ty: If he be in Prosperity, his Felicity is redoubled in her; she seeing herself partaker of

• his Benefits: If he be in Ad∣versity, he beareth but the one half of the Grief; and further∣more she Comforteth him, As∣sisteth and serveth him. If a Man will remain Solitary in his House, his Wife keepeth him Company, doth Cherish and Comfort him, and causeth him more easily to digest the Incom∣modiousness of his Solitude: If he walketh the Fields, she Con∣ducteth him with her Eye, so far as she can see him, she desireth and honoureth him: Being ab∣sent, she Complaineth, and Sigheth, and wisheth his Com∣pany: Being come home, he is Welcomed, Received, Che∣rished and Countenanced with the best Shews and Tokens of Love that Nature hath shewed, in such sort, that for to speak the truth; it seemeth that a Wife is a Gift from Heaven granted to Man, as well for the Contentation of Youth, as for the Rest and Solace of Age: Nature can give us but one Fa∣ther and one Mother, but Ma∣trimony representeth many in our Children the which do Re∣verence and Honour us, who are more dear than our own proper Bowels: Being young and little, they play, prattle, laugh, and shew us as many ••pish toyes; they prepare us an infinite number of Plea∣sures, and seemeth Recreations and Pastimes that Nature hath given us, for to deceive and pass away part of our mise∣rable Life (if we be vexed with Age,* 1.18 a thing common to all) they Solace the incommodiousness of 〈◊〉〈◊〉 Age, closes our Eyes, bring•• us to the Earth from whe•••• we came: They are our Bones our Flesh and Blood, seeing them, we see our selves, in 〈◊〉〈◊〉 sort that the Father seeing 〈◊〉〈◊〉 Children, may be assured 〈◊〉〈◊〉 he seeth his lively Youth •• newed in the Face of the•• —But if we do we consider and weigh in a 〈◊〉〈◊〉 Ballance, the great and un••••••∣portable doings; we shall 〈◊〉〈◊〉 amongst these Roses 〈◊〉〈◊〉 Thorns, and among the•• Sweet Showers of 〈◊〉〈◊〉 that there falleth alway•• much Hail: it is true the A∣thenians are a People 〈◊〉〈◊〉 commended for their Pruden•• and Wisdom, seeing that 〈◊〉〈◊〉 Husbands and Wives could 〈◊〉〈◊〉 agree, because of an infinit number of Dissentions and Pro∣vocations that chanced ordina∣rily between them; were co••∣••trained to ordain in their Com∣mon wealth several Magistra•••••• whom they cal∣led Reconcilers of Married ones,* 1.19 the Office of whom is to Re∣duce, Reconcile and make Agreement by 〈◊〉〈◊〉 means. The Spartans in their Common-Wealth, had in like case Established certain Magi

Ceremonies

before Mar∣riage. —The Persians were only permitted to contract Matrimony in, or before the

Ceremonies used in M••••••riage

by several Nations.— In the Roman Marriages, wh•• commenc'd with Contracts mutually Sealed and Sign•• with the Signets of divers W••••••nesses there present, there we••

• sundry Customs observed by them. The Man, in to∣ken of good Will, gave to the Woman a Ring, which she was to wear upon the next Finger to the little one of the Left-hand, because unto that Finger alone, a certain Artery proceedeth from the Heart. The Sabine Women, they continu'd a Custom, that the Man should come and take away his Wife by a seeming Violence from the Lap or Bo∣som of her Mother, or her next Kin. She being thus ta∣ken away, her Husband did part and divide the Hair of her Head with the top of a Spear, wherewith some Fencer had been formerly kill'd; which Ceremony did betoken, that nothing should disjoin them but such a Spear and such like Violence. Towards Night the Woman was brought home to her Husband's House with five Torches, signifying thereby the need which married Persons have of five Goddesses and Gods, Jupiter, Juno, Venus, Suadela, and Diana, who is called Lucina. When the Wo∣man was thus brought to the Door, then did she annoint the Polls of the Door with Oyl; from which Ceremony the Wife was call'd Vxor, quasi Vnxor. This ended, the Bride-men did lift her over the Threshold and so carry'd her in by a seeming Violence. (because it should not be thought the w••n willingly to bed with her 〈◊〉〈◊〉.) —The ancient Per∣sians used to celebrate their Marriages in the Spring, and on their Marriage-day the Husband eatsnothing but an Apple, or the Marrow of a Camel. As for the Marriages in New-Spain; The Bridegroom and the Bride stood together before the Priest, who took them by the Hands, asking them if they would marry? Understanding their Will, he took a corner of the Veil wherewith the Woman had her Head cover'd, and a corner of the Man's Gown, which he ty'd together on a Knot, and so led them thus ty'd to the Bridegroom's house, where there was a Hearth kindled. Then he caused the Wife to go Seven times about the Hearth, and so the marry'd Couple sat down together, and the Marriage was contracted. —In other parts of New-Spain, they used other Mar∣riage Rites; at Thaxcalla the Bridegroom and Bride polled their Heads to signifie that from henceforth all childi••h Cou••ses should be laid aside. At Ma∣chuachan the Bride must look directly upon the Bridegroom, or else the Marriage was not perfect. Macateous did not come together in twenty days after Marriage, but abode in Fasting and Praying all that while, fearrifying their Bodies, and annointing the Mouth, o•• their Idols with their Blood in 〈◊〉〈◊〉, the Husband 〈◊〉〈◊〉 their 〈◊〉〈◊〉 for a 〈…〉〈…〉

• Arrows, and a Net; and af∣terwards the Father-in-law speaketh not one word to the Son-in-law for the space of a Year. When he hath a Child, he lieth not with his Wife in two Years after, lest she should be with Child again before the other be out of danger. Some suck twelve Years, and for this cause they have many Wives. —The Dutch-men, who are well acquainted with Gui∣ney, tell us, That at the Mar∣riages of their Daughters, in those Parts, they give half an Ounce of Gold to buy Wine for the Bridal; the King him∣self giveth no other Portion. The Bride, in the presence of her Friends, sweareth to be true to her Husband, which the Man doth not. They have many Wives, if they can buy and keep them; each dwelleth in a House by herself, though there be ten of them; they eat and lodge asunder; some∣times they will bring their Cheer together. The Hus∣band closely takes which he will have lye with him to his Room, where their Bed is a Mat. At eighteen Years old they begin to set up for them∣selves, two or three of them together, hiring a House and Canoe: and then they cover their Privities, grow Amorous, and their Fathers look out Wives for them.—If a Man amongst the Turks liketh a young Woman, he buyeth her of her Father, and then enrol∣leth her in the Cadies Book, the Marriage following with all Bacchanal Solemnities.— They sit not at Table with their Husbands, but wait and ser•••• them; and then they Dine by themselves, admitting no Man∣kind with them above twelve Years old; and they never go abroad without leave, except to the Bath, and on Thursday to weep at the Graves of the dead; they rise to their Hus∣bands, and stand while they are in Presence, and beside them come in no Company of Men, nor do they speak with •• Man or in any other part of their Body are seen with any Man, because they think Sight, espe∣cially where Beauty and Come∣liness is, cannot be without Sin; only the Brother may be per∣mitted to see the Sister, b•••• not the Husbands Brother.— In Negapatan, upon the Ri∣ver Ganges, in the East-Indies, the manner of their Marriage is extraordinary; for, many time•• the Priest, with a Cow, and the Man and Woman, go to∣gether to the Water-side, where the Bramane first mutters •• short Prayer, and then links their hands about the Cow'•• Tail, pours upon them all his hallowed Oyl, and lastly, forces the Beast into the River, where into she goes willingly so far 〈◊〉〈◊〉 till they be to the middle in Water; neither returns she, nor do they disunite till the Waves advise them; when be∣ing on shore they unite, and

• hold that mysterious Tie for∣cible and sacred ever after.— The manner of the Tartars Wedding is as follows. The Husband Covenanteth with the Father of the Maid; who hav∣ing given him power to take her wheresoever he shall find her, he seeketh her among some of her Friends, where she hath then of purpose hidden herself, and by a kind of force carryeth her away. They marry with any, except their own Mother and Sister.— In China their Marriages and Espousals want not many Ce∣remonies; both are done in their Youth: They like equa∣lity of Age and State betwixt the Parties. The Parents make the Contracts, not asking the Childrens consent, neither do they ever refuse. As for their Concubines, every one keeps according to his Pleasure and Ability, respecting in them especially their Beauty; and buy them for the most part, their price being an Hundred Crowns▪ or less. The com∣mon People also buy their Wives, and sell them at their Pleasure. The Magistrates Marry in their own Rank their Legitimate Wife. This chief Wife only sits at Table with her Husband, the rest (except in the Royal Families) are as Servants, which in the pre∣sence of either of the former may not sit, but stand.— If any Merchant resort into Pegu, he shall have many Maids offer'd him by their Parents, to take his choice, and having a∣greed with the Parents, he may for the time of his abode use her as his Slave, or his Con∣cubine, without any discredit to her. Yea, if he come again after she is Married, he may for the time he slayeth there, de∣mand her in like sort to his use. And when a Man marrieth, he will request some of his Friends to lie the first night with his Bride.—The Marriages of the Bengalans are after this sort; The Man and Woman come to the Water side, where standeth a Bramane, or Priest, with a Cow and Calf, or a Cow with Calf: These all go into the Water together, the Bra∣mane, holding a white Cloth of four yards long, and a Bas∣ket cross bound, with divers things in it. This cloth he lay∣eth upon the back of the Cow, by the Tail, and saith certain words. She hath a Copper or Brass Pot full of Water. The Man holdeth his hand by the Bremans hand, and the Wives hand by her Husbands, and all have the Cow by the Tail. Then they pour Water out of the Pot upon the Cow's Tail, which runneth through all their hands, and they lade up Wa∣ter with their hands, and then the Bramane tieth their Cloath•• together. After this, they go round about the Cow and Cal••, and give somewhat to the Poor there attending, leaving the Cow and Calf for the Braman's

Capacities of Women.

Women are capable of the highest Improvements, and th••

• greatest Glory to which man may be advpnced.—I might call in the Testimonies of the Wisest of the Heathens concer∣ning this; among others I re∣member Plutarch, one of the most Learned of the Grecians, upon the death of the excellent Leontide, Dis∣coursed with his friend of the equal vertue of Man and Wo∣man, and doubts not if he might compare Lives with Lives, and Actions with Acti∣ons, to make it appear, that as Sapho's verses were equally with Anacreon's, so Semira∣mis was as Magnificent as Se∣sostris, Queen Tanaquilla as Politick as King Servius, and Porcia as full of Courage as Brutus.—Moses from whom we receive the first and origi∣nal Truths, tells us that Wo∣man as well as Man was crea∣ted after the Image of God. God created man in his own Image,* 1.22 in the Image of God created be him. Male and Female created be them, What the Image of God is, and what the Difference (if there be any) is between Image and Simili∣tude, I am not disputing; this is it only for which I have al∣leaged Moses, that Woman hath the same Prerogative of creati∣on with Man.—'Tis true that from the beginning, the the Woman was subjected, as in order of time she was creat∣ed after Man: And being in∣tended to be an helper, she shines mo••••, when she doth most observe that Ordinance of Subjection, for then she is the Glory of the Man, according to the instance of the Prudent Woman that Solomon speaks of, In whom the heart of her Husband doth safely trust;* 1.23 and she being mo∣dest and industrious, Her Hus∣band is known in the Gates, when he sitteth among the El∣ders of the Land—But to proceed as Man and Woman were equal in Creation, so there is no difference between them in State of Grace. Which Truth, whether it be held sorth in this place or not, I will not contend; sor elsewhere we have it delivered with∣out controversie, that there is neither Male nor Female, ••o prefering the one Sex before the o∣ther,* 1.24 but all one in Christ Jesus.—The Soul knows no difference of Sex, neither do the Angels, and therefore it is that some Learn∣ed Men are of Opinion, that af∣ter the Resurrection in the State of Glory, there will be no more any distinction of Male and Female, because Christ hath said, Matth. 22.30. We shall then be as the Angels of God in Heaven. And the Apostle, 1 Cor. 15.42, 43, 44. That the body being sown (in the grave) in corruption, in dishonour, in wea••••ess, shall be raised in 〈◊〉〈◊〉, in glory, in power. The com∣merce 〈1 page duplicate〉〈1 page duplicate〉

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Candying,

and Preserving &c.—These are Curiosities which are not only Commend∣able, but required in young Ladies and Gentlewomen; 〈◊〉〈◊〉 Represent them at large wou•••• ask more Art and Time than 〈◊〉〈◊〉 have either the Ability or th•• Leisure to perform it: and be∣sides there are already in Pri•••• many excellent Books concern∣ing the same Subject, as 〈◊〉〈◊〉 Choice Manuel of Secrets 〈◊〉〈◊〉 Physick and Chyrurgery, by the Countess of Kent: To Accomplished Cook, by 〈◊〉〈◊〉 1671, is the best in that kind and the largest for Pastry. Read also Mrs. Wooly's Gentle∣womans Companion; but I shall add no more here, having lately received great Curiosities on this Subject, never yet in Print; which I design to In••er•• in the Second Part of this Dictionary.

Carmenta,

see Nicostrata;

Cassandra,

the Daughter of Priamus King of Troy, a great Prophetess.

Charicena,

a very Learned Grecian Lady, she is said to have written a Poem entituled Crumata.

Claudia Ruffina,

a Noble Brittish Lady, of her Poetick writings there are remembred by Balaeus, her Book of Epi∣grams, an Elegy upon her Hus∣bands death, and other Verses of various kinds and subjects.

Cleobule

or Cleobuline, the Daughter of Cleobulus Prince of Lindus; she is particular∣ly noted for her faculty in Aenigmatical Sentences or Rid∣dles.

Corrina,

a Theban Poetess, who wrote Five Books of Epi∣grams; and is said to have been five times Victress over Pinda∣rus: Besides her, there were two others of the same name, namely Corinna the Thessuzin, and Corinna the Roman Lady whom Ovid much admired.

Carnificia,

a Roman Epi∣grammatick Poetess.

Cassandra

Fidele, a Vene∣tian Lady, She write a Volum•• of Latin Poems of va∣rious subjects and kinds.

Catherine Philips,

the most applauded Poetess of our Nation, her Fame is of a fresh and lively date, from the but late publisht Volume of her Poetical Works.

Churlo

(Sax. Ceorle) a Country Clown, a Bumpkin; in the North a Carle.

Chiromanter

(Chiroman∣tes) a Palmester, or one that tells fortunes by the lines of the hand.

Cloris,

The Goddess of Flowers, called also Flora.

Chorus

(Lat.) a Company of Singers or Dancers, a Quire. The singing or musick between every Act in a Tragedy or Co∣medy. In a Comedy there are four Accessory parts. viz. 1 The Argument. 2 Prologue. 3. Cho∣rus. 4. Mimick. Of all which the Tragedy hath only the Chorus.

Chrisome

(a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) signi∣fies properly the white cloth which is set by the Minister of Baptism upon the head of a Child newly Anointed with Chrism after his Baptism: Now it is vulgarly taken for the white cloth put about or upon a Child newly Christened, in token of his Baptism; where∣with the woman used to shrowd the Child, if dying within the Month; otherwise it is usually brought to Church at the day of Purification. Chrisomes in the Bills of Mortality are such Children as die within the Month of their Birth, because during that time they use to wear the Chrisom cloth.

Cabaline,

[fountain] of the Muses.

Calivate

(caelibatus) single life, the state of Man or Wo∣man unmarried. Herb. H.8.

Care-cloth,

According to the use of the Church of Sa∣rum, when there was a Mar∣riage before Mass, the parties kneel'd together, and had a fine Linnen cloth (called the Care-cloth) laid over their heads during the time of Mass, till they received the Benediction, and then were dissmissed.

Caresse

(Fr.) a cheering, cherishing, welcoming, mak∣ing much of.

Carnaval

(Fr.) Shrovetide; also a Licentious or Dissolute Season.

Castalian-Well;

a fountain at the foot of Parnassus, sacred to the Muses; taking the name of Castalia a Virgin, who (as Po∣ets fain) flying from the Lea∣cherous God Apollo, fell down headlong, and was turned in∣to

Catamite,

(Catamitus) a Boy hir'd to be abused contra∣ry to Nature, a Ganymede.

Ceruse,

(Cerussa) White∣lead, often used by Chyrurge∣ons in Ointments and Plaisters. It is with Painters a principal white Colour; and hath been, and is still much used by Wo∣men in painting their Faces, whom Martial, in his merry vein, scoffeth, saying, Cerussata timet Sabella solem.

Cest,

(Cestus) A Marriage∣girdle, full of studs, where∣with the Husband girded his Wife at the Wedding, and which he loosed again the first Night.

Chaperon,

(Fr.) a French∣Hood, (for a Woman) also any Hood or Bonnet, mention∣ed in the Stat. 1 R. 2.7.

Chaplet,

(Fr. Chapelet) a Wreath, Garland, or attire for the Head made of Gold, Pearl, or other costly or curious stuff, used to be fastned behind in manner of a folded Roul or Garland.

Cully,

Fop, or one that may easily be wrought upon.

Concubinage,

(Concubi∣natus) the keeping of a Whore for his own filthy use, an un∣lawful Use of another Woman instead of one's Wife: In Law, it is an Exception against her that Sues for her Dowry where∣by it is alledged, that she was not a Wife lawfully married to the Party, in whose Lands she seeks to be endowed, but his 〈◊〉〈◊〉.

Confarreation,

(Confarre∣atio) the solemnizing a Mar∣riage, a Ceremony used at the Solemnization of a Marriage in token of most firm Conjun∣ction between Man and Wife, with a Cake of Wheat or Bat∣ley: This Ceremony is still re∣tain'd in part with us, by th•••• which we call the Bride-cake, used at Weddings

Continency,

(Continentia) a refraining of ill Desires, or more strictly, a restraining from all things delightful that hinde Perfection.

Copulation,

(Copulatio) •• coupling or joining; it was one of the three ways of be∣trothing Marriage in Israel. See Moses and Aaron. p. 231.

Coquettery,

(Fr.) the prat∣tle or twattle of a pert Gossip or Minx.

Coral or Corral,

(Corall∣um) There are two principal forts hereof, the one white the other red, but the red is best. It grows like a Tree in the bottom of the Sea, green when under the Water, and bearing a white Berry; and when out, turns red. It is cold and dry in Operation, good to be hang'd about Chil∣drens Necks, as well to rub their Gums, as to preserve them from the Falling sickness.

Coranto,

(Ital. Corranta) a French running Dance; also a News-book.

Corrivals,

(Corrivales) they who have Water from, or use the same River. And

Cul••••riches,

Man eyes you.

Coverture,

(Fr.) signifies any thing that covers, as Apparel, a Coverlet, &c. In Law, it is particularly apply'd to the Estate and Condition of a married Woman, who by the Laws of the Realm is in potestate viri, under Cover∣ture or Covert-Baron, and therefore disabled to make any bargain or contract, without her Husband's consent or pri∣viry, or without his Allow∣ance or Confirmation. Brook. hoc titulo per totum.

Courtesan,

(Fr. Courtesane) a Lady, Gentlewoman, or Wait∣ing-woman of the Court; also (but less properly) a professed Strumpet, a famous, or infamous Whore.

Courtesie

of England, (Lex Angliae) is used with us for a Tenure. For if a Man marry an Inheritrix seiz'd of Land in ••ee-simple, or in Fee-tail ge∣neral, or as Heir in Tail spe∣cial, and gets a Child of her, that comes alive into the World, though both it and his Wife die forthwith, yet if she were in Possession, he shall keep the Land during his Life, and is call'd Tenant by the Courtesie of England.

Crabbat,

(Fr.) is proper∣ly an Adjective, and signifies comely, handsom, gracious; But it is often used Substan∣tively for a new fashioned Gor∣get which Women wear, or a Riding-band which Men wear.

Curranto,

(ab 〈◊〉〈◊〉 & illue currendo, Fr. Courante) a run∣ning Dance, a French-dance, different from what we call a Country-dance.

Corkney or Corkneigh,

apply'd only to one born with∣in the sound of Bow-Bell, that is, within the City of London, which Term came first (ac∣cording to Minshaw) out of this Tale; A Citizens Son riding with his Father out of London into the Country, and being utterly ignorant how Corn grew, or Cattle increased, asked, when he heard a Horse neigh, what he did? His Fa∣ther answer'd, The Horse doth neigh: Riding further, the Son heard a Cock crow, and said, Doth the Cock neigh 〈◊〉〈◊〉? Hence, by way of Jeer, he was call'd Cookneigh. Min.— A Cockney, according to some is a Child that Sucks long; But Erasmus takes it for a Child wantonly brought up, and calls it in Latin Mammothrep∣tus.

Cybele,

the Mother of the Gods, &c. See the many names and particular Fables of her, in Rider.

Co••mptional,

(Co••mpt••••••••∣lis) which is often in Buying, or a Buying together. Among the Romans, 〈…〉〈…〉, were those old Men, in whose Tuition and Authority, Men by their last Will and Testa∣ment left their Widows o••

Coition,

Carnal Copulation.

Collateral,

(Collateralis) not direct, on the one side, joining to, or coming from the same side. Every degree of Kindred, is either right Li∣neal, or Collateral. The right Lineal is that which comes from the Grand-father to the Father, from the Father to the Son, and so still right down∣ward. Collateral is that which comes side-ways, as first be∣tween Brothers and Sisters, then between their Children, &c. Also Uncles, Aunts, and all Cousens are contain'd under this Term Collateral Kindred.

Comperage,

(Fr.) Gossip∣ing; the affinity or friendship gotten by Christning Children together. Cotgr.

Complement,

(Complemen∣tum) a furnishing, filling up, or perfecting that which wants: It is usually taken for verbal Expressions of Respect, of Af∣fection, of readiness to serve, and the like. Or Complement, is a Performance of affected Ceremonies in Words, Looks and Gestures.

Caramenia,

Womens Cour∣ses, which gathering every Month by the Fermentation of the Blood, and being come to a Turgency by the Accessio•• of a Ferment that is in the Womb, discharge themselves at their set time. Some ascribe the Courses to the Motions 〈◊〉〈◊〉 the Moon; but if this were true, then all Women would have them at the same time. They begin at Twelve, T••••∣teen, or Fourteen Years of Age and stop about Fifty: But 〈◊〉〈◊〉 cannot exactly be determined. They are supprest in Breeding Women and Nurses; yet 〈◊〉〈◊〉 is not a Rule neither. Dr. 〈◊〉〈◊〉

Clitoris,

a part of a Wo∣man, whose Use is Titillation; it consists like a Mans Yard, 〈◊〉〈◊〉 Nervous Bodies, which 〈◊〉〈◊〉 from the lower part of the Bones of the Privities, and 〈◊〉〈◊〉 the end is covered with a 〈◊〉〈◊〉 and a Prepuce or Foreskin: Its Substance is spungy, so that it is capable of Increase and Re∣laxation, but is not perforated as in Men. Dr. Blankard.

Conserva,

a Conserve, is a Composition of Flowers 〈◊〉〈◊〉 Herbs beat together, to every Pound whereof, if they be dry, are added three Pounds of Su∣gar; if moister, two Pounds, so that they may be kept sever∣ral Years.

Carnis,

a Thessalian Vir∣gin, Ravished by Neptune.

Cainsham-smoke,

a Man's Weeping when beat by his Wife.

Calisto,

one of Diana's Nymph's, corrupted by Jupiter, and turn'd out of her Train.

Calliope,

one of the Nine Muses.

Callirchoe,

her 30 Suitors having kill'd her Father Phocus, (King of Baeotia) were burnt to death.

Callot,

sa. a wanton Wo∣man.

Cambles,

a Lydian King, who devour'd his own Wife.

Camene,

l. the Muses.

Campions,

a kind of Lych∣nis, or Batchelors-buttons.

Campus ••celeratus,

where the incontinent Vestal Nuns were buried alive.

Cana••e,

Daughter of Aeo∣lus, with child by her own Brother.

Canachus,

a Fountain near N••uplia, where Juno used to bathe, to recover her Virgi∣nity.

Candiope,

being ravish'd by her Brother Theodotion, brought forth Hippolagus.

Caratar,

a Wife, (yet con∣temptible) Counsellor to Sa∣ladine the Turk.

Caranet,

a rich Chain to wear about the Neck.

Cardiacline,

the Heart-line, or Line of Life, (on the Hand.)

Carmenta Ni••co••trato,

an Arcadian Prophetess, who first gave the Oracle in Verse.

Carthismandua,

a British Queen, who casting off her Husband Venusius, marry'd and crown'd his Armour-bearer, ••ell••-catus.

Cassandra,

a Prophetess the Daughter of Priam and He∣cuba.

Calliope-pea,

Cephus's daugh∣ter, plac'd among the Stars.

Cecrops,

an Egyptian King of Athens, he first civiliz'd them, and instituted marriage.

Cest,

l. the Bride's Wed∣ding girdle unty'd (the first Night) by the Bridgeroom.

Charitees,

g. the Graces, Thalia, Aglia, Euphrosyne••.

Childwit,

power to take a Fine of your Bond-woman gotten with Child without your consent, also the reputed Father of a Bastard.

Crinisus,

a River of 〈◊〉〈◊〉 which (in the form of a Bear) ravishing Hogesta, begat ••••∣castes King of Sicily.

Cui ante Devortion,

a Writ empowering a divorc'd Woman to recover her L••nds from him to whom her Hus∣band did, (before the Divorce) alienate them.

Cui in vira,

a Writ of en∣try (for a Widow) upon her Lands alienated by her Hus∣band.

Cybele,

Cib, -elle, Bare∣cynthia, Dindymene, Ops, Rhea, Vesta, Magna mater, or the Mother of the Gods.

Cynthia, Diana,

Twin-si∣ster to—Cynthius, Apollo, born near Cynthus, a Hill in Delos.

Cos••ak••,

Turkish Women, Girdles.

Coverture,

Covertbarn or Bar••n, f. the Condition of an English Wife, who can make no bargain without her Husbands Consent.

Countess,

f., an Earls Wife.

Courtisane,

f. a Court∣Lady, also a Strumper.

Crabbat,

f. comely, also a Womans Gorget; also a Cra∣vate, worn first (they say) by the Croats in Germany.

Cornucopia,-py,

a Horn (with plenty of all things) gi∣ven by Jupiter to his Nurse Amalthea.

Constupration,

a Ravishing of a Virgin.

Concubinage,

f. Fornicati∣on; also an Exception against her that sues for Dowry, al∣ledging that she is not a Wife but Concubine.

Concubine,

half Wife.

Confarreation,

l. a Wed∣ding Ceremony, like the break∣ing of our Bride-cake.

Compeer,

l. Confort, fellow, also Go••••ip, and (in some pla∣ces) all the young Men invited to the same Wedding.

Comperage,

f. Gossipping, also the affinity or friendship gotten by being Gossips.

Conception,

a conceiving with Child, also a Thought, Fancy, or Conceit.

Colostration,

a Distemper in Childrens Stomachs by suck∣ing the beectings or first Milk.

Coludum,

Coldana, Cold∣ingham in Scotland, where the Nuns (and Prioress Ebba) cut off their Lips and Noses, to shun the Lust of the Danes.

Clytemnestra,

lived in A∣dultery with Aegisthus, and with his help kill'd her Hus∣band Agamemnon.

Clytia,

flighted by Apo•••• pin'd away to an Heliotrope.

Clio,

one of the Nine Mu∣ses, Inventress of History.

Cloetia,

a noble Romon Vi••••gin, who swam over Tybris, fro•• Persenno, with whom she wa•• left an Hostage.

Clotho,

one of the 〈◊〉〈◊〉 Destinies, carrying the 〈◊〉〈◊〉 of Man's Life.

Chione,

Daughter to 〈◊〉〈◊〉, with Child by 〈◊〉〈◊〉 and Phoebus, brought the at once Antolychus and 〈◊〉〈◊〉.

Chlozis, Flora,

the 〈◊〉〈◊〉 Zephyrus.

Course of Life,

What 〈◊〉〈◊〉 to preserve or procure 〈◊〉〈◊〉. —Course of Life by us 〈◊〉〈◊〉 mentioned, is intended as a general Notion, Comprehens∣ing all those things that Phy∣sicians frequently term, 〈◊〉〈◊〉 non Naturales: So that it 〈◊〉〈◊〉 taken in whatsoever any 〈◊〉〈◊〉 of a sensible alteration in 〈◊〉〈◊〉 Body; as Air, Watching, Slee∣ping External Exercise, Repos•••• Passions or Perturbation of 〈◊〉〈◊〉 Mind, and to conclude, 〈◊〉〈◊〉 or Drinks. —Consider, first then, That Air is the 〈◊〉〈◊〉 Ocean, wherein we must, Traffique, if we intend to make Thriving Husbands Life, and Gain the least Ad∣dition to the too soon fleeting number of our days: It is Sword•• gentle Aeolus that 〈◊〉〈◊〉 forth prosperous Gales, 〈◊〉〈◊〉 the Lobes of our expanded Lungs, to land us carefully

• on the Silver Topt Alps of hoary Hairs; but seldom that it keeps such an Evenness in its Blasts, as not to cause some sensible Variation in Beauty, that Loadstone of de∣sire; for it variously Affects the Body, both within and without: Inwardly, as it is drawn into the Lungs, those panting Bellows, so naturally contrived, to keep the furnace of the Heart boiling, then its Qualities are Communicated to every Fountain of Life, next to the Blood, and so Universally to the whole Body: Outward∣ly, as it continually beats upon the Superficial Parts, it causes Roughness, Chaps, Blastings, and ••undry other Accidents according to the various Con∣stitutions, so that great Care ought to be taken to preserve the Body from the Impressions of a corrupt or ill-disposed Air, whether too Moist or too Dry, too Hot or too Cold; for an Air too Foggy and Moist, will soon wash off Natures Embel∣lishments; and if Ladies live too long among Mists, it is the ready way to stain their Dam∣mask Skins, the Roses and Lillies of their Cheeks, will Fade rather than Flourish: If too many Dews drop on them. And although it is held, that Venus the Queen of Love, was born in Neptunes watry King∣do••, yet it seems she would not be Nursed and brought up there, as knowing the tender Plants of Beauty, would ne∣ver thrive in that Liquid Ele∣ment: Wherefore we are con∣strained to disallow the practice of some Ladies; who to allay the petty Exorbitancies of too flaming a Colour, expose in the Evening, wherein Dews and Damps fall, their Faces and Naked Breasts to Cynthias moistning Rays, as if the Moon (because pale herself) would make them so, or by spitting in their Faces, scour off the Crimson dye.—Certainly Beauty never consents, That Laundress should whiten her Livery, who uses no other Soap than her own Foggy Ex∣crements: Such practices how∣ever since they occasion rheums Cattarhs and Distillations, may by those Defects, make the Face White and Pallid, but rather diminish than add any thing to Beauty, so that we find an Air too dry and parch∣ing, does Wrinkle and Chap the Skin, so that Art must be called in to work it over with a Beautiful Embroidery.— Can there be in a manner a greater Enemy than a Bleak and Peircing Air to a lovely Complexion: it roughs the Skin, constipates the Pores, hinders the Exhalation of a kindly breathing Sweat, vitia∣ting those Exrements that lye between the Skin and the Flesh, and by that means renders the Complexion Livid and Dull.— Contrary to this Extream, Heat is prejudicial to a Fair and

• Tender Skin; it tempts the Blood to the External parts and there unkindly Tans it into a Wainscot hew: As if Amber-haired, Hypersion spying Faces to dawn with a world of daz∣ling Features, that might Rob him of his Persian Votaries, or withdraw the Heliotrope from its wonted Homage, to secure his Brightness, crowds those Beauties in the shady Cover∣tures of Night, whilst he makes day to all the World beside. L••dies be careful then, not to expose your Beauties to the ••••••rching Heat, for fear you ••ewaile your oversights in the ••••ble veil of a Sooty Skin; Therefore you that prize your Beauties, and it be in your power to chuse such an Air as may better your Complexions, make Choice of a Seat some what raised, if it be not too much exposed to the ill con∣veniences of Foggs and Milts, let it be sheltered round with pleasant Woods and Groves, which may fence you from the blew impressions of a pinch∣ing Borcas, and in the Summer secure you so, that Sol with his Amourous beams may not kiss away your Beauty.— Care of this kind,* 1.25 is the next thing to be con∣sidered in ten∣der regard to Beauty for Mo∣deration, in wa∣king, or sleeping, conduces much to the preservation of 〈◊〉〈◊〉 Comely Face: Excessive Sleep makes the Body dull and heavy, changes a fresh colour into paleness, swarthy and livid, and it is easie to know Morpheus's Sluggish Votaries, by tho•••• sullied impressions, his Leade•• Heels lean on their fleshy Robe•• So on the contrary, ove•• watching spends and waste the Spirits, dries the moisture 〈◊〉〈◊〉 the Body; and if you make i•• a frequent custom to extend 〈◊〉〈◊〉 unusual periods, hardly w•••••• it leave you, Ladies, Blood enough to crimson your Cheek with a Vermillion Blush, 〈◊〉〈◊〉 the loss of your Beauty. 〈◊〉〈◊〉 what hath been said of 〈◊〉〈◊〉 may be rationally enough I••∣terpreted, of Repose an Ex∣ercise; for Repose is but a kin•• of a Waking Sleep, and Exer∣cise too immoderate, but 〈◊〉〈◊〉 more active watching; if 〈◊〉〈◊〉 too much covet Ease, 〈◊〉〈◊〉 soon contract the Rust 〈◊〉〈◊〉 Idleness, which will certain•••• Iron mould the most curiou•• Skin, and they that Exercise Immoderately, quickly 〈◊〉〈◊〉 our Beauties Silken Livery, and when once you come La∣dies, to wear deformity's hom∣spun Garments; you are 〈◊〉〈◊〉 broken for Beauties, and you whose stock of Features 〈◊〉〈◊〉 hardly procure any to lend you an Amourous Eye, as not thinking you Objects 〈◊〉〈◊〉 the casting away a Glance up∣on, —Certainly there 〈◊〉〈◊〉

• nothing more disorders and disturbs the Microcosin,* 1.26 or little World of our bodily Structure, than Passions of the Mind; and consequently they do greater Violence to the Fea∣tures than any thing whatso∣ever: Their impetuous Moti∣ons raise an Earthquake, which ruins the stately Structure of Cupids Palace: Grief is the Moth of Beauty, it frets out the Characters of Natures fair∣est Orthography, wearing off those Ruddy and Carnation Flourishes, which her skilful Pencil drew; it makes the Face a discolourable Blank, and renders those that over much indulge it so wanish and pale, that they seem to be walking Shrouds, to carry themselves to their own Gloomy Sepul∣chers. Anger is Beauties burn∣ing fevour, which fires the Furnace of the Heart with too scorching Flames, that bake the Exteriour Fe••tures into brown Bread Swartniness, and it wou'd be very strange, should such course Fare ever feast Spe∣ctators Eyes. Fear, another passion of the Mind, on the contrary, congeals the Blood, and Bathes the Body in a chilly Sweat, which often Enlivens the Hair to an Active, though frightful Erection, but does not at all clear the Skin, but does Beauty more harm, than Circes transforming Potion: For the worst that it could do would be to make you hand∣som Beasts; but fear causes a more frightful Metamorpho∣sis, by changing you from Beauteous, to foul Deformed Women. —Consider again that Melancholy is a sul∣len and humoursom Spirit, that raises Tempests in every corner of the Body, which o∣ver cast the Face with thick Clouds of Grief: And the Forehead with Wrinkles, so that it makes the Lady whom it overcomes to be out of Love with the World, and Beauty to be out of Love with her, whilst she concludes herself weary of Mens Eyes; they find little worth in the Object, and are weary of viewing of her: They soon perceive that Beauty is transplanting her Maiden-Lillies and Blushing-Roses to some more frequented Elizium; in∣tending that Face to lie fallow which Melancholy frowns wrin∣kle into uneven sorrows, and so not only these, but all other passions that disturb the Mind; are rightly termed the Beauties wasting Consumption, since they leave no marks or foot: steps of that excellent Comli∣ness that was wont to work Astonishment in all beholders, but make the former cheerful and lively locks give way to•• Meager Sallow Complexion. —Consider we once 〈◊〉〈◊〉

• and we shall find that Meats and Drinks,* 1.27 have a controulling power over the Features and Proportionable Lineaments of a charming Face, and contribute much towards the making or marring a Beau∣ty, by Drinking and Eating the humours and more solid parts of the Body, which are in successive Emulation, are Nou∣rished and kept in continual repair: Certainly if we may credit Physicians, the moderate use of healthful Diet Corobo∣rates the Innate heat; and gives a livly colour to the External Members, and vigour to per∣form those Actions for which nature hath intended them; on the contrary, an intemperate Life indifferently abandoned to all sorts of Meats, not distin∣guishing time or measure, ••tiffles the Internal heat and breeds cor∣rupt Blood, from which pro∣ceed obstructions of the most Noble Parts, and a Vitiated Mass of malignant Humours, which causes a discoloured Pale or Tawny Visage, and infinite other Inconveniences. wherefore we admonish those that would be Beauties Favo∣rites, not to study too much Kitchen Philosophy, nor busy themselves about too 〈◊〉〈◊〉 〈◊〉〈◊〉 their Sumptuous 〈◊〉〈◊〉 nor be too Familiar with 〈◊〉〈◊〉: For if Ba••chus 〈…〉〈…〉 with Car buncles, and pitch his Stand∣ard, there Beauty Vermilie•••• Herauldry will soon be Ex∣pugn'd; yet we do not 〈◊〉〈◊〉 this preach up a severe Abiti∣nency, for that Lady, on 〈◊〉〈◊〉 other hand, will much imp•••• your Lusture, and spoil 〈◊〉〈◊〉 Harmony of well tuned Fe••∣tures, extreams are always 〈◊〉〈◊〉 be avoided, for they are hu••∣ful in their Contraries.— Consider we then again, the•• yet remain to be discours'd of other things that are Medi∣cinal,* 1.28 and per∣haps Equally with what has been mention•••• Advance Beauty, for 〈◊〉〈◊〉 a thing very difficult, if 〈◊〉〈◊〉 impossible, to live always such an Air as our Temp••∣rament and Constitution ••••∣quires; and that many ••••∣welcom Emergencies neithe•• suffer us long to be with•••••• care and vexation, nor to ke•••• an exact Diet, or take it 〈◊〉〈◊〉 such a Mediocrity, or oppor∣tune time, as is necessary the breeding of the best bloo•• it will be expedient to An••••∣cipate the Alteration or Cor∣ruption that may happen ••••mong the humours of the 〈◊〉〈◊〉 dy (through excess or any ••∣ther Misdemeanor in our 〈◊〉〈◊〉 of Life) by some means 〈◊〉〈◊〉 ther that hath power to ex•••• those vicious qualities, 〈◊〉〈◊〉 may cause an ill Complexion that so the colour may be pre∣served

• clear and lively, the Skin smooth and subtil. The last means then to effect this, will be to Purge in due time, with some quick but gentle Medi∣caments, as Manna, Cassia, Sy∣rup of Violets, White-roses, or some such Potions. If you are desirous to clear the Body after too much indulging your Appetite, of the superfluous Humours, your may take half a Dram of Pillule Ruffi, when you are going to Bed; and the relicks of your Intemperance will be gently carry'd away. Vinegar of Squils, if it be taken in the Morning, and you use moderate Exercise after it, beau∣tifies the Body with a very fresh and lively Colour; the like Effects you may expect from Trochests of Provance∣roses, which you may take at your pleasure; nor is the fre∣quent use of Clysters without Reason commendable, for they not only make the Body solu∣ble, and purge the Peccant Humours, but also divert those Humours and Vapours, which Ascending to the Head, much cloud the Beauty of the Face: Syrup of Agrimony, Fumitory, or Cichory, are excellent in o∣pening Obstructions, and cor∣rect the Intemperature of the Liver; and for this reason are of singular Use for clearing the Complexion.—Care is like∣wise to be taken that the Body is not guided too hard to produce Slenderness,* 1.29 not much now in fashion; or that the Legs or Arms be too hard bound, but have free repose and motion, least by such Violence the Blood be too much drawn from the Face to succour the Inferiour Parts; and such as do so, may be observed to be come pale, and lose their Com∣plexion; who to have a small and slender Body, girt them∣selves too close, or to have a hansome Foot and Leg, use Stockings and Shoes much too strait: And observe yet fur∣ther, that when the Humours which are apt to corrupt, are expell'd, and the Blood purifi∣ed in the place of the Vicious. You must instantly supply the Body with good Humours, by Food of light Digestion, Con∣coction and good Nourishment, as Panado's, well season'd Broth, and the like: Get up early and take moderate Ex∣ercise, that Nature may 〈◊〉〈◊〉 in dispersing those Humours, that accumulated during your repose, and make an equal Di∣stribution of the Aliment which in the last Nights repose hath been digested. It is (we are constrain'd to decl••re for your good) an ill Custom in some Ladies that they might melio∣rate their Complexions to take in their Beds Goats and Asses Milk, Broths, &c. and then sleep upon it. Such Nourish∣ment, though it is holden to be good and commendable in it s••lf, yet taken in such 〈◊〉〈◊〉

Censure,

and Reproaches unjustly cast upon the Fair-Sex wiped off, &c.—Censures and Reflections are easily made, though frequently groundless, and unjustly; and the Fair-Sex lie more open to them from the Malice of Men who having over them the advantages of Learning, fly to that as a sweet Revenge; when their Addres∣ses are refused, or they cannot gain their Aims or Ends: When they find themselves not able to have the Fort Surren∣dred by Parly, than they raise Batteries of Scandal, and leaves their Artillary of Malicious E∣loquence against it, which we must declare to be very unjust and a sort of a French Policy to enter upon an unfair War, with∣out any just cause or provo∣cation to go about to put that force upon a Lady, which no Man would endure to have put upon himself, viz. to compel her to Love and settle her Af∣fections on him, whether she can or no, or else the Repu∣tation of the Sex must be wounded, which is so unrea∣sonable, and carries such a con∣tradiction in it self, that it ought to be avoided by all that would be thought ingenious, for their Credits sake: For Ma∣lice and Scandal, are highly blameable, and looked upon as' Monstruous by the sober part

• of Men, and he can neither be a Wise or Good Man that ad∣mits them to take any place in his thoughts, we must how∣ever acknowledge that the fall of Man broke in pieces the Frame and Evenness of Spirit; and raised a disturbance in the Serenity of the Soul, since Adam came into comply∣ance with the Serpent, the whole race of Mankind hath plentifully vented the poison of Reproach, our purpose however is not to create a tedious Dis∣course by evincing this in its Latitude, but to bring in Evi∣dence, and inveigh against those Envenomed Arrows of contu∣mely with which Men unfair∣ly shoot at the Reputation of the Female Sex, to erect Tro∣phies of a Spightful Ambition upon (if possibly) the Ruins of their Reputation, and in at∣tempting this, they draw their Malice to the dregs, and pour it upon them with a flood of evil Words, as if an universal malady possessed that Sex; and all Women were of an evil Complexion: The repute of Women has been perplexed with Volumes of Invectives and Similies, drawn from the most unconstant and unstable things to liken their humours, an unvariableness of Win••s, Water, &c. Even Old 〈◊〉〈◊〉 with his hobling ••eet treads upon Female Credit and Repu∣tation, in these words.

  Half so bloody there can none, Swear and lie as a Woman 〈◊〉〈◊〉.

  —Others make her the Moral of Pando••••s Box; the Empha∣tical punishment of the over bold Prometheus, Aretine, Mantuan, and Petronius have laboured mightily to fully so Beautiful a Creature, yet there is no tongue so impudent as to affirm that Adams Rib ab∣stracteth wholly from crook∣edness, that there is no parti∣cular Woman whose Merits hath not raised her above the reach of just Reproof: Mo∣desty abounds most in Wo∣man, and where the habitati∣on of Modesty is, there is the Tabernacle of Vertue. If the Man may be properly stiled the Son of the Creation, Wo∣man may aptly be termed, Ray and Splendour; for as he is stiled, 1 Cor. 11.7. The Glory of God: She is stiled his Glo∣ry; and how fordidly does he degenerate from the Innate Di∣ctate of self-preservation, that puts an Eclipse upon his own brightness. Woman is the Mother of all Living, and shall not Man rather bless than curse, the Fountain from whence such happiness flows to him as a Being in this World, an I p••ting him in a state of attain∣ing one more Glorious in the other? Woman is part of Man and what an intense degree of folly must possess him who hates his own Flesh, and bites it with the Teeth of Slander. The Aim•••• God, who judged A••ams Felicity 〈◊〉〈◊〉 ••mpla••∣ed till he had made him ano∣ther

• self, and therefore in af∣fronting and dispising that Gift, he affronts the Wisdom of Heaven, and Scorns the Work∣manship of Gods hands, which is a very high Impiety, and though there may be some bad Women yet; the dark∣ness of their Vices cannot cloud and benight the bright Vertues of so many as have adorned the Stage of the World with uncommon Lustre, and in their Zeal for Religion, they have more particularly Exceed∣ed Men. Socrates makes men∣tion of a Fair Christian Lady, who observing divers of their profession ready to embrace the Flames under the Persecu∣tion of Valentian; her Zeal in so good a Cause, made her press through the crowd of People that were Spectators, and Voluntarily pass through the Fiery Tryal with these bles∣sed Martyrs, to the enjoyment of Thrones and Kingdoms of unspeakable Pleasure and De∣light, which Constancy and Holy Courage, so confounded the Tyrant that he thereupon ••ackned the Persecution. Eu∣do••••a Wife to Theodosius the Emperour, did so abound in Religion and Honourable Pra∣ctices, that she got her a name more lasting than the stately Structures, She founded for the use of Piety and Divotion. Eusebius tells us Theod••cia the Virgin, not Eighteen years of Age too beautiful and Ten∣der a Morsel for devouring Flames, with Incredible Con∣stancy and Patience, endured Martyrdom under Diocletian: And mentions two other Vir∣gins, that Expired by the same Fate; of whom he tells us, that the Earth they had tram∣pled on, was not worthy long∣er to bear them. Paula a Noble Religious Lady, is spoke off with venerable Esteem; by St. Hierom, in these words, Were my Members, says she, as many Tongues, and all my Joints endued with the Gifts of Elocution; the Expressions which I could then utter would be low, and fall much beneath the worth of that venerable Lady, who has not heard of the Patience of Eleonora; who thrust out to a desperate For∣tune by her own Friends for her Religions sake; endured Commerce with Wolves and Tigers. And Men more Sa∣vage in their corrupt Natures than those untamed Beasts. Xenophon has made Panthe•• famous in his Writings, by the Character he has given her, viz. That she was so Excellent a Woman, That when her Hus∣band was at home, or abroad, That she was a Faithful Wife as well in his absence as in his presence. It was that as it were changed Sexes with him, and infused Courage and Magnani∣mity into his fainting Spirits. Herxes once confessed that Women were his best Soldiers, having turned their Distaffs in∣to Swords, whilst on the con∣trary,

Censure,

With what Cau∣tion to be Managed.—Cen∣suring of any ones Person or Actions, ought not be done but with great Caution; but because we are apt to err in our Judgments: In your Censures both Care and Skill are very much required, and indeed without them we may unjust∣ly bring disgrace upon others and ill conveniences upon our selves: Or on the other hand,

• too easie enclining to acquite the Guilty, we may be sub∣jected to the Censures of others, for indeed we are too naturally prone to bend our minds to one side or the other, that we can rarely avoid giving Judg∣ment to absolve or condemn, but there is a great difficulty in rightly understanding; when and where it is proper to pass Censure, we ought to have an Aversion to what is Criminal, and an Aversion to what is Ri∣diculous: But must we judge by 〈◊〉〈◊〉 and Reason, whether they be so or not, before we presume to give Sentence? For if we should take an un∣bounded Liberty in Censuring, it would not much differ from sending a Herald to Proclaim War ag••inst Mankind, and then we should be sure to be wor∣••••ed in the unequal contest. For this Reason we must sup∣press our Impatience; for fools especially (which over and a∣bove) are too strong a party to be unseasonably provoked, are indeed of all others, the most dangerous, for though they throw but a Slovenly Untruth, or a Dull Jest, without a Grain of Wit in it upon us, it may never the less be injurious to our Reputations, and again a Wiser sort will contrive it with more Art; and therefore we must not conclude our selves secure from them; though to all appearance, our Credits seem to stand out of the reach of Ill will: For if Malice finds a strong opposition on one 〈◊〉〈◊〉 it will seek and be restless 〈◊〉〈◊〉 it find another part less defen∣sible to enter at: If we ha•••• tender Sides, they will be sure 〈◊〉〈◊〉 find them; and those Enemie•• our too open Censuring, 〈◊〉〈◊〉 raised up against us, will 〈◊〉〈◊〉 sure to put the worst 〈◊〉〈◊〉 struction on all our Words 〈◊〉〈◊〉 Actions, if we would live 〈◊〉〈◊〉 disturbed, then we must 〈◊〉〈◊〉 run too far into this dang•••• But avoid being the first, 〈◊〉〈◊〉 fixing a hard Censure, and o∣ther let it pass the 〈◊〉〈◊〉 Voice, before we come to •• Determination; neither then 〈◊〉〈◊〉 bitter in Censuring, beca•• we may not be taken for pr••∣per Judges: Nor must we 〈◊〉〈◊〉 too hard upon a tender Son but stroak it gently, and 〈◊〉〈◊〉 it over: For even a 〈◊〉〈◊〉 stuck with Bristles, is 〈◊〉〈◊〉 rough for this Age, it 〈◊〉〈◊〉 rather be covered with 〈◊〉〈◊〉 or Fragrant Flowers. The A••∣sterity of Sower Philosoph•••• is not now taking; who 〈◊〉〈◊〉 none where they found 〈◊〉〈◊〉 did any thing Contrary to 〈◊〉〈◊〉 Rules of Morality, but ho••∣ever in this cafe there is an ••••∣vantage to be gained; 〈◊〉〈◊〉 where we stricke softliest, 〈◊〉〈◊〉 wound ourselves least, and o∣thers in more: For being 〈◊〉〈◊〉 discerning Faults, and slow i•• exposing them, procures 〈◊〉〈◊〉 to be ••tiled good Natured, an•• strick a shame into those 〈◊〉〈◊〉 commit them; which in 〈◊〉〈◊〉 of a harsh Reproof, Ange••

Conception,

The Signs to know it, and whether Male or Female; and of false Concep∣tion —Censure us not Ladies, as if we intended to salute your Ears with any thing that can be in the least imputed Immodest, by the Wise and Discreet, and it is to those we chiefly address our selves; but there are some things that may appear at first Blush to border upon it, when indeed there is no such thing in reality, and are so necessary to be known by Young Ladies, when their Conditions call for such Assistance, that we could not reasonably omit them with∣out breaking our Promise to furnish you with all we could any way conceive conducing to your Advantage.—Concep∣tion, that is true, has many Symptoms attending it, yet many Young Women not know∣ing, or at least regarding them, have done Injury to themselves upon many Accounts, which we here pass over. The Signs are gent••e Pains of the Head, swimming or dazling of the Eyes; The Eyes sometimes 〈◊〉〈◊〉 and become of a dim or dusky Colour, much of their former Brightness fading for a time. The Veins wax redder then usual, and strut with the abundance of Blood, the Eyes sink in, and the Eye-brows grow loose, sometimes little Pimples suddenly arise in the Face, and the Eyes Glissen with various Colours. The Veins between the Eyes and the Nose will be extended with Blood, and those under the Tongue look Greenish; the Neck will flush with heat, and the Back-bone seem cold; the Veins and Arteries swell, and the Pulses are observed more easily. Many times the Veins of the Breast look black, and in a while turn Yellow: The Nipples look red more than usual, and to conclude, there's desiring of things sometimes not fit for Food, a Puking and the like. This being cer∣tainly known by one or more of the mention'd Sympto••••; We come now to a 〈◊〉〈◊〉 Paint, which we should be difficultly brought to undertake, were we not warranted by diver•• Learned Men, who have given their Opinions about it. They tell us if it be a 〈◊〉〈◊〉 〈◊〉〈◊〉 that when it is come to some Perfection in the Womb the Right-Eve of the Mother would to appearance 〈◊〉〈◊〉 swister, and sparkle more than the other. The Right 〈◊〉〈◊〉 and swell more than the 〈◊〉〈◊〉 and become harder, the 〈◊〉〈◊〉 sooner changing Colour, and

• the increase of the Milk be more speedy, and being milked out and set in the Sun, it will settle to a Pearl Colour. Her Right Cheek will often glow and colour more than the other, and she has a livelier Blush on all Occasions, than at another ••ime. And is more brisk and free from Sadness than if she conceiv'd a Female. And when the Infant first stirs it is more active and strong in its Motion, the Concussion of the first motion, being perceiv'd on the right side, her Belly will be more Accute towards the Navel, and when she goes, though she regard it not, she commonly sets her Right Leg First, and eases herself on that ••ide oftenest.— Contrary are the Symptoms of the Fe∣males to these their first motion,* 1.30 is held to be on the Left-side, and are borne through defect of Heat in the Womb, with more pain to the Mother, her Thighs swell, her Longings are ex∣tream, and her Complexion sides, or often changes, and the like. Sometimes there are Twins, and this is known pro∣perly by the Motion of the Infants both ways, on either side at once; their Soul being agreed on to be received, at one and the same time; and the Mother's Flanks will rise higher than usual, a Chan∣nel or parting being to be ob∣served from the Navel to the Groin.—Conceptions that are false many times delude wo∣men,* 1.31 and make them believethey are with Child, when really there is no such thing; there is sometimes in this Case contracted a Mass 〈◊〉〈◊〉 Flesh, resembling the Gizard of a large Fowl; yet not stim∣ed to a particular bigness, bu•• accordingly greater or lesse•• according to the time of 〈◊〉〈◊〉 Continuance, which is usually four Months, and then they name it a Moon-Calf; some again are deceiv'd by ••word which are two-fold, viz. Tr•••• or False; The first of these is a fleshy Body, fill'd with many Vessels streak'd with Green, white and black Lines, and 〈◊〉〈◊〉 not wanting of Membranes, 〈◊〉〈◊〉 has divers incompassing it, and although it receives no Nou∣rishment as a Child does, 〈◊〉〈◊〉 through certain Veins, by re••∣son it has no Intervals, yet it Lives, but no better, as w•• may term it, than the Life of a Plant. The other of these admits of a fourfold Distin∣guishment. First it is called a Windy-Mole, when it swe•••• with a Contraction of Wind. Secondly, when there is a 〈◊〉〈◊〉 flux of Water, it is called 〈◊〉〈◊〉 Watry-Mole. Thirdly, a ••∣merous one, when the Hu∣mours get together, and Fourth∣ly, A Membranous one, wh•••• there are many Membranes 〈◊〉〈◊〉 the form of a Bag fill'd with

• Blood.—Conceptions are False, are as the True, known by their Symp∣toms, as Depravity of Appe∣tite, swelling of the Breast and Belly; but then not as in the other Conception, the Breasts soon fall again, not af∣fording any Milk; the Face is as it were blown up with Wind, but the Thighs and Hips wax Lean, and fall away; the Belly almost of an equal Round, proves hard, as if Dropsical, and her Rest is disturbed and broken. Again, let us consi∣der, That a Male Infant usu∣ally begins to move at the beginning of the Third Month, or at least for the most part, and the Female at the begin∣ning of the Fourth. Then if there be any Milk 'tis a sign of a true Conception, but if not, of a false one. A true Motion is brisk and lively, and although the other has a Moti∣on, yet it is dull and heavy, and being stroaked down, can∣not move it self to its place again, nor turn to any other side, for want of inbred Force, than what it is turn'd to.— Conceptions fully occasion'd by the Windy-Mole, are dis∣cernedly by the extraordinary streaching or extending the Belly, and yet it is soft and spongy, especially near the Groin; and being 〈◊〉〈◊〉, sounds like a Drum, increasing and decreasing, so that she has thereby a lesser or greater Pro∣portion of trouble with it. That which is call'd the Wa∣tery one, is to be observ'd by the Belly's being distended when the Woman lies with it upward, the Sides more swell∣ed than the middle or bottom, which grows flatter; for it has a kind of a Fluctuation. That that which is contracted of Humours has much the same Symptoms, but dilates not it self so much by reason it is not compos'd of so fluid a Matter, but more closely com∣pris'd in its Cells; the Water in the Case of the Last being red, or of a very deep Colour, when in Case of the other it is clear or muddy Pale.— Conceptions, there are of other kinds, that are false, occasi∣oned by Tumours, which some have been so ignorant to take for Moles; when indeed they are no more than Rotundies or Swellings of the Belly, not well perceiv'd till the Womb is dilated, and then there are small Bags of Water at one or the other corner, or if they be not there, in their stead there are knol••s of Kennels like Clusters of Grapes; But of these things we have said enough to give Young Women a Light into these Affairs and think it 〈◊〉〈◊〉 to wade a•••• further, lest we should 〈◊〉〈◊〉 beyond what we 〈◊〉〈◊〉
  By this 〈…〉〈…〉 Works 〈…〉〈…〉 And 〈…〉〈…〉 〈1 line〉〈1 line〉

Chastity

art thou fled from Christians, to Pagans? Virgi∣nity (thou, in whom Antiqui∣ty did Glory) canst thou find no modern Person worthy thy presence? The Ancients ho∣noured the very title of Virgin so much, that they thought Virgo to be named a virtute: That as Vertue is unspotted; so Virginity should be uncor∣rupted. They all concurred in applause of this Estate: But they differed in degrees of Praise; some of them think∣ing Virgo to be derived à viro; because they having passed their tender years, desire the Society of Man. Others thought virgo to be so nominated a vigore; because they flourish most in those years Others deduced virgo à virga: Not because they are scourges to Men; but they called them so ab aetate viridiori: because that as greeness is a token of the Spring; so these green, tender years are marks of Vir∣ginity. Some compared a Virgin to a Lilly: the Simili∣tude was this; they thought the six Leaves of the Lilly did represent the heart and the Five Senses of a Virgin, which (like the former six) should be kept fresh, having no favour of evil: And that as those leaves are spread abroad; 〈◊〉〈◊〉 Maiden-actions should be open not close, nor secret; but se∣cure: As able to endure th•• most searching Eye. Ho•• many Plants, Rivers, Springs, Temples, Cities, did they con∣secrate to the name Virgo and gave them that name▪ They thought the same diffe∣rence to be between Matrimo∣ny, and Virginity, that a betwixt to Sin and not to 〈◊〉〈◊〉 good and better. And there∣fore Hierome in his Exposities of the Psal. Homines & ••∣menta salvabis domine; pe••homines, inquit, intelligu•••• solae virgines, per jumenta•• liqui omnes. Him follows Albertus magnus.* 1.32 Conti∣nentia, inquit, habet fructum triplicom: Scilicet, cen••••••mum in virginibus, sexage••∣mum in viduis, & tricesu•••••• in conjugatis. Continen•••• saith he, hath a three fold ••••••gree, or condition: In virgin it bringeth forth an bundre•• in widows threescore, and in the wedded thirty. Scripture runneth clean, and clear on 〈◊〉〈◊〉 side: Which the passages fol∣lowing demonstrate. 1 Cor. 1 King. 2. Wisd. 3. Mat. 13. Esay. 56. Syrach. 26. But amongst all other places, 〈◊〉〈◊〉 one in the Revelation is most of all to be noted.* 1.33 And they sung as it were a new song before the Throne, and before

• the Four Beasts, and the El∣ders: And no man could learn ••hat Song, but the Hundred Fourty and Four Thousand which were bought from the Earth. These are they which are not defiled with Women, ••or they are Virgins: These follow the Lamb wheresoever he 〈◊〉〈◊〉; these are bought from Men, being the first fruits to GOD and to the Lamb. And in their mouths was found no ••uile: For, they are without ••ot before the throne of God. These are words, that would ••nforce any sober Soul to im∣brace that single, simple, and sincere kind of life, approved by God, Saints and Angels, as ••eing free from uncleanness, ••nd void of all cankering cares. Yet how many now-adays, would be ranked among Vir∣gins, who indeed are rank Whores; How many are Courted, who deserve to be Carted? Had Job lived in our ••ays, he never should have ••eeded To have made a Cove∣nant with his eyes,* 1.34 least at any time they should look ••pon a Maid; for, he should ••carce have found any to look ••pon; So far is Chastity exiled, ••o much is shame empaired, as ••hat Impudency, and Woman ••re almost become Relatives. —Chastity,* 1.35 is the brightest Jewel that adorns the Fair Sex, nay it is the very Star that Lights and Guides them to all other Vertues, without which they can lay claim just∣ly to none of the rest: Consi∣dering there is no Vice whatso∣ever to over-come, as Carnal Desires, or Lusts of the Flesh: The Conquest must be allow∣ed the more noble Covetou••∣ness, indeed is inherent to some, but not so universal as this; and as that has its ••eat in the mind alone, this seizes upon the Mind and Body, and draws every part into Conspiracy: Whereas other Vices usually intrude upon us by our unad∣visedly loosing the Reins of our desires; this is ingenerate and born with us, and having root∣ed it self, through long Indul∣gencies, the difficulty is the greater to pluck it up; or for those that have been very care∣ful to keep off its Assaults, 〈◊〉〈◊〉 how much the more strong; therefore, the Enemy is the more: They deserve Palms and Crowns, that Triumph o∣ver him, which all should do. And many have persevered in∣to their immortal Fame, of which Historians, as lasting Monuments to their merited Praise, have furnished out di∣vers Examples of Chaste Wo∣men, who accounted Life but a trifle in respect of their Hu∣mour. —Chaste Brasilia,* 1.36 an Illustri∣ous Virgin of Di∣raccbium, upon the Town's being storm∣ed was Seized by a rude Sol∣dier,

• who inflamed by Lust, attempted to Deflour her; her Prayers, Tears, and offer of Gold were of no force to cool or moderate his hot desires: So that finding no other re∣lief, by a feigned slight, she saved her unspotted Chastity; she told him, if he would not wrong her in that, she would discover to him a Herb in her Fathers Garden, the Eating of which would render him Invul∣nerable: This tempered him a little, yet with a Mental Re∣servation, after he had got the secret from her, to pursue his ends, notwithstanding as her being found, she first tasted it, and then as a proof, desired him to push at her bare breasts with his Sword, which he did so rudely, according to her wish, that she exchanged her Life for the safety of her Cha∣stity. —Chaste Euprasia, to save herself from being Ravish∣ed by a Barbarous Soldier, submitted her Neck to the stroak of his Sword upon the like pretence; which being sundred with the blow: Her chaste unspotted Soul ascended to the Holy Quire of those Immaculate Virgins, that wait upon the Prince of Chastity with Songs and Triumphs, and have their Garments Undefiled. When Manlius the Roman Consul had overthrown the Gallogrecians, a Centurion of his Army, took the Beauteous Wife of Prince Orgigon; and notwithstanding her Prayers and Tears, forcibly Ravished her: Yet her Ransom being proposed, he carryed her 〈◊〉〈◊〉 him to deliver her up upon the Receipt of it; but instead o•• a Reward, met an unexpected death for his Villany; for a•• Ambush being privately 〈◊〉〈◊〉 he was Intrapped, and at her Command, his head stricke•• off, which she took up and laid at the feet of her Husband, relating the manner of the In∣jury and the just Resentments she had to exert her Revenge•• —Chastity so affected 〈◊〉〈◊〉 Lucia a Beautiful Virgin, 〈◊〉〈◊〉 tho' a Lord who had power o∣ver the Country where 〈◊〉〈◊〉 lived, became Enamoured of her; she refused to hearken 〈◊〉〈◊〉 his Solicitations, so that gro••∣ing more enflamed; he 〈◊〉〈◊〉 to fetch her by force, 〈◊〉〈◊〉 Messengers told her, she must go with them, for that 〈◊〉〈◊〉 Eyes had enflamed their Lord that he could not rest nor have any peace, except he Enjoy∣ed her; at this she sighed, an•• trembled, but recollecting her fading Spirits, got leave to 〈◊〉〈◊〉 up and Dress herself, or so pre∣tending to do: She coming 〈◊〉〈◊〉 the Glass, thus spake to her Eyes, I know the reservedness and simplicity of your Glances nor have I upon that account my Remorse of Conscience but however it comes to pass you appear to me not innocent enough since you have kind∣led a lustful desire in the he•••• of one who seeks to dispossed

• ... ••me of my inesteemable Chasti∣ty, and who for that cause I ••ortally hate; quench then with your Blood, the Flames you have kindled: Whereupon with hands piously Cruel, tore ••ut her Eye-balls, and sent them covered with Blood to him that sought her, saying, behold what he loved I have sent unto him; but the rest is reserved for a more Glorious Spouse, who when those Eyes at the last day shall be restored, will take pleasure in my beau∣ty. The Courage and Bravery of this Chaste Virgin, so sen∣sibly touch the Lord, that he betook himself to a retired Life ever after.—Co∣••umba, a Virgin of Perusina, 〈◊〉〈◊〉 reported to be of that Cha∣stity and Abstinence, that she ••ever tasted any other food than the bare fruits of the Earth, from the years of her discretion till the hour of her death. Amata was a professed Virgin, who in fourty years ••pace never set foot over the threshold of that Cloister, wherein she had confined her self, in which time she never tasted food, save bread and ••oots. Sarab lived in the time of Theodosius the Elder, she made a Vow, never to lodge beneath any roof; but inhabit∣••ng the bank of a certain River, removed not from that place ••n Threescore years. The like ••s read of Sylvia a Virgin, the Daughter of Ruffinus, a Prefect 〈◊〉〈◊〉 Ruler in Alexandria, who betook herself to solitude for the space of Threescore years, in which time she never washt any part of her body save her hands, nor reposed herself up∣on any bed save the ground.— Chaste Timoclea a Thebian La∣dy, being taken by a Thracian Captain, when Alexander Sack∣ed that City, he Ravished her, which so exceedingly grieved her, that she resolved upon Revenge, and thereupon stifling her discontent, in appearance she seemed as if she was in a better humour, telling him, that if he would protect her from the rude Embraces of o∣thers, she would show him a Well into which she had let down a great Mass of Gold, the greedy Thracian, heedless of the Stratagems Women use to compass their Revenge, went with her, she there shewed him a Cord fastened to a Pin on the side of the Well, about a yard within it; desiring him to pull by that and he would soon become Master of the Treasure, which the over Cre∣dulous Fool, blinded by the hope of Gain, attempting to do, she tript him in headlong, and allayed his burning Lust in a cooler Element; which done, with a shower of large Stones she sent his Soul to ac∣company the Ghosts of Ravi∣shers in the other World. Alexander the Great, hearing of this, sent for her, and charged her with the matter, which she boldly confessed, and being

• asked who she was, with the like Bravery, she said, I am Timoclea the Sister of Theage∣nes, who Valiantly fighting against thy Father Philip, was slain in the Cheronean Fields. The Noble Conqueror hereup∣on dismissed her with Praise, acknowledging her revenge was just upon the Violator of Honour. Nor is this Chastity so Admirable in Women alone, but likewise in Men: Of which there are many instances, Pan∣thea, a Beautiful Lady, being taken Captive by Cyrus, he would not suffer her to be brought to his presence least his Chaste thought might be inju∣red at the sight of so Angel-like a Creature. Scipio the Roman General, having taken new Carthage in Spain, restored a Beautiful Virgin, that was pre∣sented to him, to her Friends, refusing the Ransom they brought, desiring nothing more than her absence, lest any unchast thought might arise by too long beholding all the Charms of her Sex, Cen∣tered in one Lovely Face.— Chastity among all Nations has been highly Esteemed, and Dia∣na, for her Chastity was Adored as a Goddess: And indeed it car∣ries a Reward of happiness in it self, and is so Lovely and Admi∣rable that it sets a double Lu∣stre upon either Sex, and gives them an absolute command over those passions that would o∣therwise make us uneasie and frequently very unfortunate; not that Chastity is an Enemy but rather a Friend to vertu•• Love; but it places Bars an•• Boundards, to Vicious and 〈◊〉〈◊〉 ordinate Affections, preserve Health, secures our Reputation gets us a good Name among good People, and contrib•••• to the lengthening our 〈◊〉〈◊〉

  A Ray it is of the Cele•••• Mind, That lights the Soul 〈◊〉〈◊〉 happy Land to find. Where Pure and Chaste shall for ever be, And joyn with Seraphius 〈◊〉〈◊〉 Harmony. Tread on the Golden Per••••∣ment and its way, Pave with more Light by new added Ray. Each step it makes 〈◊〉〈◊〉 Angels it embrace, As a fit Guest for such a ••••••∣rious place.

  —Concerning Married Peo•••••• over and above the keeping their Mu∣tual faith and vows with each other,* 1.37 these particulars are highly necessa∣ry and useful. As first, notwithstand∣ing their Mutual Endearments, are safe within the Pale of Marriage; yet they that have Wives 〈◊〉〈◊〉 Husbands, must have them if they had them not: 〈◊〉〈◊〉 must indeed have an Affec•••••• greater to each other, than to ••••ny Person in the World, but 〈◊〉〈◊〉

• greater than they have to God, but that they be ready to part with all Interests in each others Person, rather than to displease or sin against him. Secondly, In their Permissions and Licences they must be sure to observe the order of Nature, and the ••ends of Gods working in them, ••he cannot be called a very kind Husband, that uses his Wife as a Man treats a Harlot; having no other end but sensual plea∣sure: Concerning which our best Rule is, that although in this as in Drinking and Eating, there is an appetite to be satis∣fied, which cannot be done without pleasing the desire, yet since Nature intended that de∣sire and satisfaction; for other ••ends, they ought never to be separate from those ends, but ever joyned with one or all of them, viz. a desire of Children to avoid Fornication, Ease and Lighten the Sadness and Cares of Houshold Affairs, or ••o Endear each other. But never either Act or Desire, with •• purpose to separate the Sensu••lity from these ends which allow it.—Considerations 〈◊〉〈◊〉 be had by Married Per∣sons, to keep such Modesty ••nd Decency of treating each other; that they take heed ••hey do not force themselves 〈◊〉〈◊〉 high and violent Lusts: With Arts and misbecoming Practices; always minding ••••at those mixtures are most ••nnocent and Efficacions which ••re most Simple and Natural, most orderly and Safe, it is the duty of Matrimonial Cha∣stity, to be restrained and tem∣perate, even in the use of Law∣ful pleasures, concerning which, though no universal Rule can∣not antecedently be given to all Persons, any more than to all Bodies, one Proportion of Sustenence, yet such Persons are to Estimate the degree of their Licences, according to these Proportions. First, Then to be moderate, so as to con∣sist with Health. Secondly, That it be so ordered as not to be too expensive of time, and that precious Opportunity of working out our Salvation. Thirdly, That when Duty is demanded, it be always paid (so far as is in our power and election) according to the fore∣going Measures. That it be with a temporate Affection, without violent transporting Desires; or too sensual Ap∣plications, concerning which a Man is to make Judgment in Proportion to other Actions; and the strictness of his Religi∣on, and the Sentences of Sober and Discret Persons: Always remembering that Marriage is a supply of the Natural neces∣sities of the Body, not for the artificial and forced Appetites of the Mind. Socrates was wont to say, That such Wo∣men to whom Nature had not been indulgent in bestowing up∣on them, good Features and Complexions, should make it up to themselves, with excel∣lent

Charity,

or Divine Love Commendable in the Fair-Sex. —Charity refin'd, is Love in its Purity, and Love is the highest thing that God can communicate to us; for he tells us himself is Love: And again it is the greatest thing we can give to God for it; if we will also in conclusion give our selves and carry with it all that appertains to us; the Apostle calls it the Band of Perfection, it is the old and the new, and the greatest Commandment; and indeed all the Commandments in Epi∣tome, for it is the fulfilling of the Law, it does the work of all other Graces, without any other assistance, but its own immediate Virtues; for as the Love to Sin makes us sin a∣gainst all our own Reason, and all the dictates of Wisdom and all the advices of Virtuous Friends; and without Temp∣tation, and without Opportu∣nity; so on the other hand does this Charity properly styl'd the Love of God, in Divine Love; which Love makes one Chaste without the Laborious Arts of Fasting and Exteriour Discipline: Temp••∣rate in the midst of Feasts, and is apt enough to chuse it with out any other intermedial Ap∣petites, and reaches at Glory through the very bosom o•• Grace, without any other Arms but those of Love; 〈◊〉〈◊〉 is a Grace that loves God in himself, and our Neighbor for God. The Consideratio•• of God's Goodness and Bounty The Experience of those p••••••rable and excellent Emanations from him, may and 〈◊〉〈◊〉 commonly are the first Mo•••• of our Love. But we once b••••ing enter'd, and having tast•••• the Goodness of God, we delight in, and love the Spiri•• for its own Pureness and E••∣cellency,

Child,

(when good) its Cha∣racter. —A good Child Re∣verenceth the Persons of its Parents, though never so Poor, Aged, Decrepid, or Insirm; as his Parents bare with him when a Child, so if he be grown up he beareth with his Parents. If defective and feeble in his Understanding, and become a second time a Child by Dotage, he does not think that his Dig∣nity above him can cancel his

• Duty to him: So far from any such thought was the Wise and Learned Sir Thomas Moor, that being Lord Chancellor of Eng∣land in the Reign of Henry the Eighth, his Father being then one of the King's-Bench; he would always before he went to the Court of Chancery kneel in the publick Hall, if he found him there, and ask him Bles∣sing; a rare and singular Ex∣ample of Duty and Humility in one whose Wisdom, great Parts, Estate and Office, far exceeded those of his Parents. —The good Child ob∣serves his Parents lawful Com∣mands, and practiceth his Pre∣cepts with all Obedience, and having practic'd them himself, he Entails his Parents Precepts on his Posterity. Therefore such Instructions are, by the Wise Man, Prov. 1.9. Com∣par'd to Frontlets and Chains, not to a Suit of Cloaths, which serves but one, and quickly wears out of fashion; but to those things that have in them a real and lasting Worth, and may be transmitted from Ge∣neration to Generation. The same Counsels observ'd are Chains to Grace, but if negle∣cted, prove Cords to punish and afflict Undutiful Children. The Good Child is patient un∣der Correction, not pining nor murmuring at it, but rightly considers it is for his future good and advantage: In Mar∣riage, he first and last Consults his Parents, when propounded and concluded, as knowing thereby he does wisely in ac∣quitting himself of his Duty, and is more assured of his own Happiness in the sound and solid Advice and Approbation of his Choice. He always bowls best at the mark of his own Contentment, who besides the aim of his own Eye, is di∣rected by a Parent, who is to give him the Ground. He is a Stork to those that brought him up, and feeds them in their old Age of his Substance, if they be destitute of where∣withal of their own; however he is always at hand, to protect them from Wrongs and Inju∣ries. He considers his Mother was a Pelican to him, and fed him with her own Blood, dige∣sted into Milk; and if his Fa∣ther has been an Estrich to him and neglected him in his Youth yet now is grown Poor and stands in need of his Assistance, yet he confines him not along way off to a short Pen••••••, and forfeited too if he passes his appointed Bounds and Li∣mits; but he will shew pity at home, and Learns as St. 〈◊〉〈◊〉 says, 1. Tim. 5.4. To requ•••• his Parents; and yet the 〈◊〉〈◊〉 (we mean only the Principal not counting the Interest) cannot fully be paid, and therfore he compounds with the utmost of his Endeavours, which ought to be accepted in good part; such Duty God is likewise highly pleas'd with, and frequently rewards it with

Compassion,

and a Merci∣ful Disposition; Praise-worthy in the Female-Sex.— Compassion is that which in∣clines us to do Good to all, but more especially to those that are in Misery and stand in need of our help, and to those that stand in need of our Pardon and Forgiveness when they are sorry for the Injuries they have done us, and this

• chiefly should Reign in the lovely tender Breasts of the Female-Sex, made for the Seats of Mercy and Commise∣ration, they being made of the Softest Mold, ought to be most pliant and yielding to the Impressions of Pity and Com∣passion, and to redouble the Horror of any sad Object, when God himself would most Magnifie his own Compassion, he Illustrates it by that of a Wo∣man as the highest humane In∣stance. We must confess such a Propension have Women to Commiseration, that they are frequently taxed with an Excess in it; So that the Cruelty of Men call a Just Commiseration, a Womanish Pity, however it is commendable, and highly to be esteem'd and valu'd, since even the Great Creator of all Things prefers Mercy be∣fore Justice and Severity. And in this Virtue Women have in former Ages eminently Excell'd, to that degree, that the Wisest of Kings conclu∣ded not their Character per∣fect without it, when he says, Prov. 31.20. She stretcheth forth her Hand to the Poor, and reacheth her Bread to the Nee∣dy. And it is a little observe∣able, that after he has descri∣bed her Diligence and Indu∣stry for the acquiring of Wealth, he places this in the Front of her Disbursements, as the chief Use she made of it; and it precedes her providing 〈◊〉〈◊〉 for her Husband, and fine Linnen and Purple for herself. The Application i•• very obvious, and directs all that own the like Title of Vir∣tuous Women, to prefer the Necessities of the Hungry and Needy before their own Deli∣casies and Superfluities, the Poor beholding Ladies in glit∣tering attire, reflecting the Sun-beams to dazle the Ey•••• of the Beholders, and finding their Cries and Prayers cannot prevail with them to drop a•• Alms to supply their craving Wants, will not only wonder that such Hard-Hearts can be cover'd in such Soft Garmen•• but be apt to sin, if not by Cursing and Reviling, yet 〈◊〉〈◊〉 least by Repining at the u••••∣qual Distribution of Providence, and ignorantly Tax the Al∣mighty with Partiality to his Creatures, they imagining them∣selves as well to deserve it •••• his hands as others; and so they do not only refuse •••• supply their Wants, but 〈◊〉〈◊〉 them of their Innocence. Thei•• are many ways among those •••• Ability to save out of Supe••∣fluous Expences, that which would warm and fill the Hun∣gry, that their Souls might bless them, yet we too sadly see, should many Ladies 〈◊〉〈◊〉 up the Account of their Cha∣rity it would appear little 〈◊〉〈◊〉 their own Eyes, and nothing in the sight of God. But 〈◊〉〈◊〉 such remember, that whatever they have is given them by God, and that he only 〈◊〉〈◊〉

• them as his Stewards to see how they will dispose of it, that he may thereby know them to be worthy or unwor∣thy Servants, or when the time comes, that their Luxurious Fare shall only feast the Worms, and render them passive in that Epicurism they were so active in, before they will wish they had made the Bellies of the Poor their Refectory; and by feeding them when they had Time and Ability, have nouri∣shed themselves up to a glori∣ous Immortality. The Poor and Needy are only the Hands of God, who receive what is given for him, and whoever Lends to the Great and Merciful Giver of Life, Being, and all that we Enjoy and Possess, need not fear a large Restitution here, and more exceedingly hereafter.—Compassion stretches out farther than the relieving the Wants of the Di∣stressed; for besides this part of Mercy in giving, there is an∣other, and that is, Forgiving of Injuries and Wrongs, which is of a very large Extent; for whereas the former is confin'd to the Poor and Needy only, this has no such Limits, but as it is possible, Injury may be done by Persons of all Ranks; so this Pardoning Mercy must reach equally with that Possi∣bility, viz. that part of Chari∣ty which we peculiarly call Clemency, a Virtue which not only Christianity but even Mo∣rality recommends. The An∣cient Romans had such a high Esteem and Veneration for it, that they not only plac'd it amongst their Deities, and built a Temple to Clemency, stiling her a Goddess; and though indeed it is no such thing, yet it is one of God's At∣tributes, so Eminent that there is nothing can more assimulate Man unto him, and even all the Noble and Generous Spirits have got their Fame and Re∣nown by it, more than by the Sword or Bloody Victories; and those who have had their most inveterate Enemies at their Mercy, and pardoned them, have gain'd a greater Reputation in Triumphing o∣ver their Passions, than if they had conquer'd Armies. King Lycurgus not only forgave A••••∣xander, who had struck out one of his Eyes, but took him home to his Palace, and gave him liberal Entertainment, by which means he work'd a Mi∣racle on him, by Reclaiming him from his former Vitious Life. Phocian being unjustly condemn'd, left it as a Solemn Charge to his Son, that he should never go about to Re∣venge his Death: Many the like Examples Histories abound withal, but as there have been many Merciful, so there has been likewise many Cruel, both Men and Women; therefore the Poets were not much out when they represented the Graces under the figure of Women, as also the 〈◊〉〈◊〉

• For as there have been many mild and merciful Women, so those that have deviated from Compassion, and Apo∣statized to Revenge, and have even out-done the Furies them∣selves; and since it is in some measure in their Election, which part they will Act. They ought to be very jealous over themselves, for the De∣clinations to any Vice are gra∣dual, and sometimes scarce discernable; and in all Proba∣bility the greatest Monsters of Cruelty, would in the begin∣ning have detested the very mention of those Inhumanities, which they have afterward acted with Eagerness. It highly therefore concerns them to fence themselves against those Beginnings, whose Ends may prove fatal and destructive to them. She that is over quick in apprehending an Af∣front, will perhaps, be but very slow in dismissing her Resentment of it; and if it be permitted to continue as an Angry Guest in her Mind, it will encrease its forces by at∣tracting many little Circum∣stances, and long past Injuries, to blow it up into a Flame, and from thence it will burn into a Quarrel, and then aspire to Hatred, and from that to Malice, and so blaze intô Re∣venge, and when that Impla∣cable Passion has fir'd the ••ind, Reason and Religion are scorched out; and so ••hey many times consume themselves and others.— —Consider we further then, how many Mischie•• have followed for want of Compassion, and Tenderness in forgiving Injuries, that have brought a World of too late Sorrows and Repentance. Le•• none think this a Scheme of Discourse or Phansie, for cer∣tain it is, there have been too many Tragical Experiments of its Truth; how many Men o∣therways brave and tempera••, have been mortally engag'd up∣on the account of Females, who yet have unadvisedly thought their Honour con∣cern'd in their Resentments, and have satisfied the slender Af∣fronts that have been offer'd them with no less an Exp••a∣tion perhaps than the Blood of some or other of their own Friends or Relations. How have we known the Frant•••••• Impulses of Feminine Revenge upon an imaginary Injury, push on (in the Vindication of her Wise Reputation) he Obliging Gallant into a Dan∣ger where his body, and per∣haps his Soul is at stake, when she has suffer'd no Injury, bu•• what her Conceit has fram'd and fashion'd into Revenge: A madness we must confess it is, somewhat beyond what we find the Romances, describing of Knight-Errantry, where the imaginary Heroes undertake with a fancy'd Courage and Bravery to relieve distressed Damsels, and to save their Ho∣nour

• from the Prodigeous Lusts of Tyrants, Giants, and the like, who by Force and Surprise have hurry'd them to their Castles and Caves; but that however bears a fairer Colour of Generosity than this: However fabulous it is, for here it is not Distress requires Assistance and Relief; but the Humours of the Prospe∣rous, Insolent and Proud, thirsting after bloody and insa∣tiate Revenge, where Compas∣sion and Forgiveness of Inju∣ries ought to take place. Those therefore that have made their Observations on the common occasion of Duels, have not ••••••••••ptly divided them between Wine and Women, it being difficult to detemine which is the most intoxicating and be∣witching in such Cases. The many Modern Examples has too sadly demonstrated the Mischief, and therefore as it ought to strike Terrour into those Women, who have been in any manner accessary to the death, or at least-ways the indangering Life on this account; so it ministers a just matter of Caution to all the unconcern'd; so to regu∣late their Passions, that they may not come within distance of Implacability: For it is Rare if they can so far master their Passions, as to give a stop to them when once they are arrived there.— —Compassion and Forgiv∣ness of injuries, even Charms, Rude and Malicious Tongues, and fixes a Shame and Remorse upon the Consciences of the in∣jurious, and so punishes them the ways they least expected; as all Anger should be avoided, so many times it is causeless, some will be angry with those that Modesty and Mildly reprove them and admonish them to leave such ways and vices, as being pursued, will prove de∣structive to them; and this good Office has sometimes proved very fatal; those commoly who have most Guilt, having the less Patience to be told of it, though in never so friendly and obliging a manner: And if there be no other cause of anger, it is the greatest Injustice in the World to be angry, making that a Quarrel which in good earners is really an Obligation: We have the saying o•• a Wise Man, that he was less beholding to his Friends than his Enemies, because they out of too much Lenity, spared to tell him of his faults, which the other do∣ing, though by way of Re∣proach; gave an occasion to Reform his Manners. and pro∣ceed with more Caution and Uprightness, that even so Ma∣licious Accusations▪ were a kindness to him, and he study'd, to repay them with Favours, rather than Injuries. But a∣gain, if we should suppose in the last place, that the Aspersi∣on be not only unkind 〈◊〉〈◊〉 like∣wise false. It will not then be

• safe to let loose the Reins to Anger. First, In regard to Prudence, an Angry Vindicati∣on only serving the purpose of the Enemy, and is mainly con∣ducing to the spreading of the Calumny, when a Prudent Dis∣sembling and Wise Neglect, frequently stifles it in its Pro∣gress. Secondly, In respect to Christian Duty, for all that have regard to that, must ac∣knowledge they are under an Obligation, not to Revenge but to Forgive Injuries: And if they will pay a real Obedience to this Precept, it must consequent∣ly be the more easie the soon∣er they set to it. When any one perceives his house on Fire he stands not gazing, as de∣lighted with the Circling or Curling of the Flames, much less adds Bellows to encrease its Rage, but rather applys himself Immediately with all diligence to the Quenching of it, and Anger is as little to be trusted, for if it be once throughly kindled, it will be hardly suppressed, till it has totaly overcome the Subject it works on.—Compas∣sion should stand then as a guard to keep it from entring the Breasts, especially of the Fair-Sex; and make them not look back upon the injury, but for∣ward upon those Mischiefs which a too sharp resentment may betray them to. If this Caution was had instead of those Manifying Opticks Wherein they too largely view the wrong they would make use of in the other end of the Prospective, to see the dismal Event at a distance; and then it would certainly fright them from any nearer approach; and and oblige them to keep with∣in those bounds their Christian Duty prescribes them; and with much facility acquit them with a more Ingenious and Larger Pleasure than their extreamest Revenge can give them: did we rightly understand the Pleasure of forgiving In∣juries, and obliging the Inju∣rious; we should find it so Refin'd and Pure, so Heroick and Noble that none but Ra∣tional Natures are capable of it: When as that of Revenge and Spite, is Brutal, and fal••y called a Pleasure, the Act of the most Contemptible Animal is to return a mischief for one received: We should conclude from hence that it is an easie Determination, rather to Em∣brace that Compassion and Cle∣mency, which we find Exem∣plefied, not only in the wisest and best of Rational Creatures, but in the Omniscent and Imor∣tal Being, than to embrace that Savage fierceness of the Ignoblest Irrational Creatures; and this is certain, that no Woman would have a liking to assume the outward form of any of those Creatures whose ferocity is too frequently Imi∣tated: Why then should the Mind the Nobler part appear in so monstrous a Transformation,

Contentment,

Contented∣ness in all Stations and condi∣tions, carries along with it a wonderful Felicity, and ren∣ders humane Life easie and comfortable to the Fair Sex especially: It is a beam of that happiness darted into their Souls, that shall hereafter be more fully possessed; but we hold it not sufficient where it is only a senseless stupidity, or a carelese neglegence, what be∣comes of our Estate or Affairs; nor a seeming in Discourse, to dispise and contemn the Riches of this World: As mean and unworthy our Care or Regard, but it is an humble and willing submitting our selves to Gods Pleasure in all Conditions. And this makes us carry our selves Gracefully, in Wealth. Want, Sickness, Freedom, Fetters, or whatsoever it shall please God to allot us: It ren∣ders Marriage comfortable in what condition soever it hap∣pens, and is the great Agent and Supporter of Love. Though indeed we must allow it is no breach of Contentment: If we complain of unjust suffer∣ings offered by Men, provided we allow them as just proceed∣ings from God, who uses wick∣ed mens injustice, to correct those he Loves, and returns them a Blessing for their Af∣flictions; when he has tryed their Patience and Humility: Nor is it any breach of Con∣tentment by lawful means to seek the removal of our Mise∣ries, or the bettering our For∣tunes; Pious Medi••ations greatly advantage Contentme•••• in Adversity. And God's Sp••∣rit is the be••t School-master to teach it us, in the School of Sancti••ied Afflictions; the best

Child-bearing Women,

Christian Wives, (says a Learn∣ed Author) in a Child-bearing state, that they may Comfort∣ably bring forth the Fruit of their Wombs, are highly con∣cern'd for that good work, to ••••ve their fruit unto holiness. Then be sure all shall go well with them both here and 〈…〉〈…〉. belongs to the pure in heart, and the ••••∣defiled in the course of their lives. What knows the 〈◊〉〈◊〉 Wife, whether (if she should be married to a bad Man, by Parents disposal) she may 〈◊〉〈◊〉 her Husband? We read of se∣veral Christian Wives, whose Husbands have been brought to real Godliness, by the•••• Zealous Endeavours; as Ce∣mens by Domitia, &c. For the holy Conversation of a Wife, hath sometimes a great force upon the mind of the Husband, who is thereby dis∣pos'd to entertain good: And if a work of Grace be wrough•• upon him, then he will be more fervent in prayer for his Child-bearing Wife; who, 〈◊〉〈◊〉 she ought through the whole course of her life, to be da•••••• dying to sin, and living to rig••∣teousness; so in her approaching sorrows, she is more especially concerned.—'Tis the duty of a big-bellied Woman,to be in a readiness for her departure, that she may not be surpriz'd sith the pangs are perilous th•• she hath to pass through; and the more, if she be but of a weak, and not of a hail Consti∣tution. Mrs. Joceline when she felt herself quick with child (as then travailing with 〈◊〉〈◊〉 it self), she secretly took order for the buying a new Winding-sheet; thus preparing and con∣secrating herself to him who rested in a new Sepulcher, wherein was man never 〈◊〉〈◊〉 laid; and privately in her

• Closet, looking Death in the Face, wrote her excellent Le∣gacy to her unborn Child.— None ever repented of making ready to dye. And every Chri∣stian is ready, who can intire∣ly submit to Gods disposal in Life or Death. Yea, and then a good Woman is likest to have her will in a safe temporal deliverance, when she is most sincerely willing that God should have his in dealing with her as seemeth best to himself. —It behoves you, as righ∣teous Hand-maids of the Lord, To continue in the constant ex∣ercise of Faith, Patience, So∣briety and Temperance. Cer∣tainly you who are blessed in being Instruments for the pro∣pagation of Mankind, when you find you have conceived, and grow pregnant, are highly concerned to put on, and use these Ornaments. A great work you are usually busie a∣bout, in preparing your Child-bed-linnen; and I shall not dis∣courage, but rather encourage you to make necessary provi∣sion for your tender selves and babes.—And let every inge∣nuous and grateful Mother, whom God hath safely deliver∣ed from her Child-bearing pains and peril, imprint a grate∣ful remembrance of so signal a Mercy with indeleble Chara∣cters in her mind. Lord, thou hast regarded the low estate of thine Maiden; when I was in an Agony, and well nigh spent with repeated pains, thou didst stand by me and my babe; yea, thou didst admirably help us, making way for it to pass into this world safely, keeping us both alive; yea, and it may be, when our friends veri••y thought with sadness, that my Child could not have seen the light, and I should shortly have shut mine eyes upon it, being ready to despair of bringing as forth, then didst thou find a way for us both to escape. When Mrs. Joceline, was made a Mo∣ther of a Daughter, whom shortly after being baptiz'd, and brought to her, she blessed, and then gave God thanks that herself had lived to see it a Christian; Having dedicated it to the Lord in his Ordinance. She accounted it an additional mercy to her bringing her forth, and so would have it communicated to others sup∣port. — But you'll say, You shall have a rough passage. And if, as Sabina, a Christian Mar∣tyr, when she travail'd, being in Prison, you shall cry out, as she was heard to do in her Child-bearing throws: where∣upon some asked her, how she would endure the Torments her Persecutors had prepared for her, if she shrunk at those? To whom she said, I now bear the Punishment of my sins, but then I shall suffer for my Sa∣viour. It may be answered: Not∣withstanding, be of good chear; For the Scripture affords ma∣ny Antidotes against discourag∣ment, and to chear up Suspi∣cious

• and Fearful Women. But remember that the special Conjugal Grace of Temperance and Modesty, is to be exercis∣ed by the Child-bearing Wo∣man in sobriety, chastity, and gracefulness, both with refe∣rence to her Affections and Senses.—The breeding and big-bellied Women is highly concerned to take special care for her own, and the child's safety. Plato determined, That big-bellied Women, above all should so govern themselves dur∣ing that space, that they may be neither carried away to ma∣ny and furious Pleasures, nor oppress'd with grief; but live a mild, quiet, and pacate Life. Many have miscarried by an inordinate giving way to their Appetites, and feeding immo∣derately upon various Dainties. —Such soft and delicate Women there are, who like the pleasure, and are impatient of the pain which ordinarily at∣tend those in a Married state. To say nothing of those bad Women, who from a lustful cruelty, or cruel lustfulness, as Augustus speaks, do wish that their Issue should perish rather than live; and therefore do use ill Arts, either to prevent Con∣ception. or procure Abortion; which must needs be very dis∣pleasing to God, who in his Law, hath breeding-bearing Women, much upon his heart, to provide for their safety. There be some, who from pre∣apprehensions of their own pains, forbear to render their Husbands their due, not wel•• weighing the ill Consequen•••• of such forbearance. Others are ready to conceit, 'tis a dis∣couragement to them to take pains, when very well able, a∣bout the Nursing and Educa∣tion of their Children. 'Tis true, they are not of such Nun-〈◊〉〈◊〉 dispositions, as some others idolizing a single life for their ease, reguarding not to be ser∣viceable to God in their Ge∣neration, according to their Capacities, when called. For our Apostle in this Epistle, 〈◊〉〈◊〉 young Women to marry, 〈◊〉〈◊〉 Children (not as too many 〈◊〉〈◊〉 our Age, to bear Children when not married), guide the 〈◊〉〈◊〉 g••ve none occasion to the Adve••••saries to speak reproachful•••• Yet they are so greatly addi••••••ed to sensual pleasures in 〈◊〉〈◊〉 Married state, that they 〈◊〉〈◊〉 not to take pains in going through their appointed 〈◊〉〈◊〉 with their Child-breeding, 〈◊〉〈◊〉 Child-bearing; but do so over∣eagerly pursue their appetite•• frolicks, and fancies, that they too often forget the condition into which God hath brought them, and so deprive them∣selves, and their Husbands, 〈◊〉〈◊〉 those blessings, which if they did behave themselves soberly and Christian-like, they might well hope for at Gods hand supposing them to conti•••••• duly careful (as they should be to forbear excess in Diet, an•• violent Recreations, and 〈◊〉〈◊〉 suppress vehement 〈◊〉〈◊〉

• using that moderation in all things which their condition notably calls for.—It may be granted, Men, yea, Husbands, are generally more prone to Incontinency. And were I discoursing them, I might remember them (as well as their Wives) of that famous saying of the Roman Orator, That in the Predominancy, or Kingdom of sensual pleasure, Men can have Commerce no with vertue: and therefore are con∣cern'd to be watchful and mo∣derate, especially considering what the great Philosopher hath said, That of all the desires of the body, Men are apt to be faulty this way. Yet since the Command of God reaches those of each Sex, both are under a Religious band in the Marriage State; and (as one saith) the pleasure therein must be mingl∣ed with some severity, it must be a wise and concionable de∣light. It much concerns the Christian Wife, to give check to any suggestion, much more to any parley which is in a ten∣dency to violate her Matri∣monial Contract; or to bring her into any carriage unbecom∣ing that honourable state she is brought into; or the undue use of the undesiled bed. So that however some of the Pa∣••ists in magnifying a single Life, would appropriate Cha∣stity unto Virgins (whom they themselves do debauch in their N••nneries); Yet we find from Scripture, and the Ancient Fathers, that there is Chastity and continency in a Marraige-state, as opposed to that in a single Life. In the Exercise of this, with the precedent Graces, the good Wife having well learned the lesson of self-denial, can bear her burden in humble confidence of aids from above, in the hour of her Child-bed sorrow, and a safe deliverance in the best way. —Next to Christ, the good Wife is above all other, dearly and constantly to love her own Husband, and that with a pure heart fervently. Yea, and she should never en∣tertain low thoughts of him in that Relation, whom she could once think worthy of embrac∣ing for her Husband; and whom by the Covenant of God, in all Offices of Love, she is oblig'd to please: Without this bond of Perfectness, all will be loose, uneasie, and un∣pleasing; yea, the Laws and Commands of God, who by his wise Providence ordered the Match, will become tedious and irksom. But where this Conjugal Love is consequent upon the foregoing Christian Love, there all will become easie. This is the very life of Friendship; and where it re∣sides in power, no diligence will be wanting to facilitate all other conjugal Duties. For never-failing Charity, especial∣ly in this Relation, will enable the good Wife to bear all things, to believe all things▪

• to hope all things, to endure all things. This holy flame there∣fore (as the Vestal fire) should be ever cherish'd, that it go not out. Indeed Love being as the Soul of Society, and of it self Immortal, it would argue it were not sincere at first, if it should cease, Dr. Goad re∣comending the Mothers Lega∣cy to her Child unborn, written by p••ous Mrs. Joceline, when big with Child, preparing for her approaching Child-bed, faith, What eyes cannot behold her true and unspotted love to her dearest Husband? In her affe∣ctionate Letter to him, pre∣fix'd to that little Book, she declares with thankfulness to God, her fears of Child-bed painfulness, were cured with the remembrance, that things should work together for the best to those that love God (which cannot be right in a Wife without this true love to her Husband), and a certain assurance that God would give her patience according to her pain. And she bare all pati∣ently. So did Mrs. Wilkinson, a most loving Wife, whose pa∣tience was remarkable in the midst of very sore pains, which frequented her in the breeding and bearing Children. Yet then her speech was, I fear not pains; I fear myself, le••t through impatiency I should let fall any unbesitting word. 'Tis a bles∣sed frame (said that grave Di∣vine, who recorded it), when pain seems light and sin heavy. So on the other hand, for want of this prevalent Conjugal Love, in conjunction with Christian Love, a Daughter of King E∣thelred having found the dif∣ficulty of her first birth, she did afterwards perpetually ab∣stain from her Husband's bed (against the Apostle's Rule) protesting from a Principle of unaccountable self-love, Th•••• it was not fit a Daughter of a Crowned Head, should commit her self any more to such perish. 'Twas far otherwise with a young Woman in Euba••a, who being Married to a Man she lov'd dearly, became Mother and Grand-Mother to an Hun∣dred Children. The Story of Mrs Honywood, in our Age, is not less famous.—The Wife hath plighted her Tro•••• to her Husband, according 〈◊〉〈◊〉 the flesh, unto whom the Lord hath in the Marriage-Covenant joyn'd her, and she is obliged to be constantly faithful in 〈◊〉〈◊〉 Conjugal Duties to him, 〈◊〉〈◊〉 whom she hath trusted herself and that by Vertue of the Co∣venant of her God. Neither 〈◊〉〈◊〉 enough to be really faithful but also to seem so, or be seen as much as may be, so to be. Not that any Christian Women should be like some of those in the Great Moguls Country, 〈◊〉〈◊〉 to gain the repute of Modest, Loving, and Faithful Wives, will have their own Corps burnt together with their deceased Husbands: but she should shew her real fidelity, as in an honest

• and prudent concealment of her Husbands Secrets, so in avoid∣ing all just suspicion, by any familiar Converse with others, of being false to his Bed; and Religiously keeping till death, the Matrimonial Obligation, not deserting her dear Yoke-fellow when reduced to straits. For so 'tis storied of the King of Pontus his Wife, that she dis∣guised herself to follow her banished Husband, saying, There she reckoned was her Kingdom, her Riches, and Country, where∣soever she could find her Hus∣band. The Wife of a certain Count of Castile, when the King had detained her Husband in Prison, went to visit him, whom she perswaded to put on her Cloaths, and leave her there in his stead: Of which Fact the King hearing, did much won∣der at the fidelity of the Coun∣tess, and sent her to her Hus∣band, wishing he had such Wives for himself and Sons.— To this matter in his present to seeming Women, hath very well observed, 'twas his will that in their. Travail their should ever be while the world stands, that most eminent in∣stance of his power; indeed that (I may say) which made the great Heathen Phi∣s••cian,* 1.38 after a deep search into the causes of a Womans bring∣ing forth a Child to cry out, Oc Sin taile of Nature. Hence 〈◊〉〈◊〉 her low Estate, the pious Wife who lives by Faith, alone Nature, when she utters her doleful groans before the Al∣mighty; concludes, It is the Lord, let him do what seemeth him good. If it seems good unto him, then to call for her Life, and the Life of her Babe, she can say, Lord, here am I, and the Child which thou gav∣est me. A prudent Wife abide∣ing in Faith, Charity, Holiness, and Sobriety, may have such support from the strengthening word of Promise, here and else∣where, that Travailing in Birth, and Pain to be delivered, she may have good hope to be pre∣served in Child-bearing: For tho as the most beloved wife Rachel in her hard labour, thought she should die. She may have good evidence, from the Exer∣cise of her Graces, that she shall be eternally saved, and that may be written on her Tomb∣stone, which a learned Doctor wrote on that of Pious Mrs. Wilk∣inson,* 1.39 who with her Child, went to Heaven from her Child-bed, viz.

  Here lyes the Mother and Babe, both without Sins, Her Birth will make her and her Infant Twins.

  —Hereupon the Upright Woman tho' frail, can resign up herself to God, being fully perswaded with the Father of the Faithful, that what he hath promised, he is also able to per∣form,

• and not Oliver speaking largely.—As for those who have Wives, they should take special care to discharge the duties of good Husbands to∣words their Child-bearing Wives, with all good fidelity; viz. [1.] To dwell with them according to knowledg, giving honour unto them as the weak∣er vessels, and as being Heirs together of the graces of Life, that their prayers be not hin∣dred. [2.]To endeavour as much as may be to discharge the parts of good Christians, and ten∣der Husbands, towards their dearest Yoke-fellows in such a prevailing Condition; laying much to heart those antecedent, concomitants, and consequent pains such a state of pregnancy involves them in; which these Husbands themselves, in such a kind, cannot have experience of. That as it becomes them for the sake of their good and godly Wives, they may, as is sometimes said of some Sym∣pathizing ones, in a fort, breed with them, and for them, by putting on, as the elect of God, bowels of mercy, kind∣ness, humbleness of mind, me••kness, long-suffering, &c. and fulfil all the Duties of the Relation they are in, readily and ••••mely providing for them not only Necessaries but such Con∣venienc••es as they can for their longing appetites and for the ••eartning of their dear & suffer∣ing Wives, who are apt to be 〈◊〉〈◊〉 down under apprehensions of their approaching sorrows, & to call in the aid of faithful pray∣ing Ministers and pious Friends, to make their requests known unto God for them. And if God hears their Prayers. [3.] To be heartily thank-ful to God upon his giving safe delive∣rance to their gracious wives, from the pains and perils of Child-bearing.

D.

DAmaris,

Acts 17.34 perhaps a little Wife, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Wife.

Danae,

i. Laurus, the Lawrel or Bay-tree.

Dalilah,

Judges 16.4.1. poor impoverish'd.

Deborah,

may be render'd a By-word, Speech, Praise or Praising.

Denis,

belonging to Bae∣chus.

Dido,

signifies a Man like or stout Woman. Phoenician

Dinah,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Judge∣ment.

Dorras,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. a She Goat, (or with Polit.) a Roe Buck; see Tabitha, Acts 9.36.

Dorothy,

the Gift of God. or given of God.

Dousabella,

i. sweet and fair Maiden. Fr.

Douse,

i. sweet. Fr.

Drusilla,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act 24 25. G. P. composeth it of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. Ros, the Dew.

Damia

a Goddess of the Ancients only worshipped by

Damodice,

she was Sister to Critolaus of Arcadia, which Brother having kill'd her Lover in War, she so far exasperated him by Revilings, that he sent her to seek him in the other World.

Damo,

Daughter to Pytha∣gorus the Philosopher; he charged her at his death not to publish any of his Writings, which (notwithstanding her extream Poverty, and the great offers made her for the Manuscripts) she punctually obey'd.

Damigella Tribulzi,

she was Daughter to John Tri∣vulzi, a Lady well skill'd in Latin, Greek, and Philosophy, and applauded for her Orations made before the Prelates and Popes, &c.

Dane,

Daughter of Aceri∣sus King of Argos, the Oracle foretelling she should bring forth a Son that should de∣throne him, he shut her up in a Brazen Tower, but Jupiter descending in a Golden Show∣er, begat on her Perseus; who afterwards slew his Grand-fa∣ther unknown.

Daphne,

a Prophetess Daugh∣ter to Tiresias, curiously seen in Verse; insomuch that 〈◊〉〈◊〉 took divers of them to Imbellish his Work.

a Nymph, hel•• to be the Daughter of the Rive•• Ladon, and being pursu'd by Apollo, who was Enamour'd of her Praying to the Gods for Succour, they turn'd her into a Laurel Tree, the word signifying a Laurel.

Daphne,

a Prophetess Daugh∣ter to Tiresias, curiously seen in Verse; insomuch that 〈◊〉〈◊〉 took divers of them to Imbellish his Work.

a Nymph, hel•• to be the Daughter of the Rive•• Ladon, and being pursu'd by Apollo, who was Enamour'd of her Praying to the Gods for Succour, they turn'd her into a Laurel Tree, the word signifying a Laurel.

Deianica,

Daughter to Oeneus, and Wife to Hercules; who upon falling in Love with Jola, sent him a poyson'd Shirt dipt in Nessus the Cen∣taur's Blood, which made him dye distracted.

Diana

or the Moon taken for the Goddess that prospers Success in Hunters, held to be Daughter to Jupiter and Latona. She had a stately Temple at Ephesus, and di∣vers other Places: She is stil'd the Goddess of Chastity.

Dido,

Queen of Carthage, who being got with Child by Aeneas, and he treacherously leaving her, she kill'd herself: She was Daughter to Methres King of Tyre, who flying h•••• Brother Pigma••lion's Rage, builded Carthage, which war∣red many Years with Rome.

Digna,

a Heroick Virago of the Kingdom of Naples, who being taken by Atti•• King of the Huns, and attempt∣ing to force her to his Lust, she threw herself from the Ba∣tlements of her House into a River, saying, If thou hast a mind to Enjoy me, follow me. And so swimming over, made her Escape to the next Garison.

Discard,

a Goddess were shipped more for fear than love

Drusilla Agrippa,

the El∣ders Daughter, a very beauti∣ful Lady, being accounted in her time a second Venus; she was contracted to Epiphanes Son to King Antiochus, who promis'd on that consideration to turn Jew; but not keeping his Word, she marry'd Azia∣zus King of the Emezenians, but Felix Governour of Judea inticed her from him; and she was present when St. Paul plea∣ded before him.

Dryades

Nymphs to whom were asigned the Care of the Woods and Forests, and such as frequented them.

Dorcas,

a Widow, curious in the Art of working Imbroi∣dery and other things, worthy Admiration. She was raised by our Saviour from the dead, her other name was Tabitha.

Debora,

a Valiant Matron of Judea; she encouraged the People to fight against Sisera, and harrazed their Country; and going in the head of an Army with Barack, she ut∣terly defeated him with a great slaughter of his Host, and he flying to the Tent of Jael for shelter, was there 〈◊〉〈◊〉.

Daniades,

the fifty Daugh∣ters of Danus, who were at once marry'd to Aegyptus's fifty Sons, who were all but one of them Murther'd by their Wives on the Wedding Night, by the cruel Command of Da∣nus, who had subtilly, by this way, drawn them into a Sna•••• to gratifie the Revenge he had vow'd on Aegyptus's Family.

Distillation,

Every young Gentlewoman is to be furnish'd (as Mr. Codrington tells) with very good Stills, for the Di∣stillations of all kind of Wa∣ters, which Stills must be e∣ther of Tin, or sweet Earth, and in them she shall Distil all man∣ner of Waters, meet for the Health of her Houshold; a Sage-water, which is Sovereign against all Rheums and Col∣licks, Angelica-water, good a∣gainst Infection, Radish-water good for the Stone, Vine-water for Itching, Water of clo•••• for the pain of the Stomach Eye bright-water, excellent in weak and dim Eyes,— Now by the way observe, you may easily make your Water look of what colour you please if you will first distil your Wa∣ter in a Stillatory, and 〈◊〉〈◊〉 put it in a great Glass of strength, and fill it as full a•• those Flowers whose Colo•• you desire, then stop it and is it in the Stillatory, and let distill, and you shall have them perfect Colour.—〈◊〉〈◊〉 precious and excellent Water there are thousands, where∣fore

• I shall only set down here some of the choicest and most valuable.—Dr. Stevens his fa∣mous Water. Take a Gallon of Gascoin-Wine, of Ginger, Gallingal, Cinamon—Grains, Cloves, Mace, Nutmegs, An∣niseeds, Carraway-seed, Cori∣ander-seed, Fennel-seed, and Sugar, of every one a Dram; Then take of Sack and Ale a quart of each, of Camomile, Sage, Mint, Red-roses, Thyme, Pellitory of the Wall, Wild∣Marjoram, Wild-Thyme, Laven∣der, Pennyroyal, Fennel-roots, Parsley-roots, and Set-wall roots of each half a handful; then beat the Spice small, and bruise the Herbs, and put them all together into the Wine, and so let it stand sixteen Hours, stirring it now and then, then distill it in a Limbeck with a soft fire, the first pint of the Water by it self, for it is the belt.—The principal Use of this Water is against all cold Diseases, it comforteth the Stomach, cureth the Stone of what nature soever, using but two spoonfuls in seven days: —Aqua Mirabilis. Take three pints of White-wine, of Aquavitae, and Juice of Sala∣dine, of each a pint; one dram of Cardamer, and one dram of Mellilot-flowers, Cu∣bebs a dram, Gallingale, Nut∣megs, Cloves, Mace, Ginger, of each a dram; mingle all these together over Night, the next Morning set them a Stilling in a Glass-Limbeck. This ad∣mirable Water dissolveth the swelling of the Lungs, and re∣storeth them when perished; it suffereth not the Blood to pu∣trifie; neither need he or she to breathe a Vein, that useth this Water often: Take thr••e spoonfuls of it at a time, Morn∣ing and Evening twice a Week. —A most approved Water for the Eyes. Take a new laid Egg and roast it hard, then cut the Shell in the midst and take out the Yolk and put some white Copporice where the Yolk was, then bind the Egg toge∣ther again, and let it lye till it begin to be a Water, then take the white forth from both sides of the Egg, and put the same into a Glass of fair run∣ning Water, and so let it stand a while; then strain it through a fair Linnen-cloth, and there∣with wash your Eyes Morning and Evening.—An admira∣ble Water against the Stone in the Kidneys. Take of the middle rind of the Root of Asi•• bruised two pound, Juniper-Berries bruised three pound; Venice-T••••pentine of the bell, two pound and a half; put these into twelve pints of Spring-water in a Glass-Vessel well closed, and there let them purifie in Horse-doing three Months, then distill them in Ashes, and there will come forth an Oyl and a Water; se∣perate, the one from the other, ten of twelve drop; being ta∣ken of this Oyl every Morning in four or six spoonfuls of the said Water, dissolves the Stone

Dells

are young bucksom Wenches, ripe, and prone to Venery, but have not yet been debauch'd.

Dresses

for Persons of dif∣ferent Qualities.—There are Robes of Distinction, which are clasped on Subordinate Magistrates, both innocent and laudable in themselves, and are expressive of the Dignity and Office of such as wear them. Thus we read that Severus al∣lowed his Judges Gowns to 〈◊〉〈◊〉 in publick Judgment, and others to wear at home in their private Houses. Our very Quakers were never so impu∣dent to affront the Scarlet of the Judge or Praetor.— It is lawful, and in some re∣spects necessary, that Kings, Princes, and Magistrates, espe∣cially in the solemn Exercise of their proper and respective Of∣fices, be distinguished by their Robes, from private Persons, and from each other.—All civiliz'd Nations have so unani∣mously concurred in this Di∣stinction, that we may receive it as the dictate of Nature, the vote of Universal Reason: Je∣hosaphat wore his Royal Robes,* 1.40 tho the wear∣ing them once had like to have cost him dearer, than the mat∣ter and making. Solomon's outward Glory was the Admi∣ration of the Queen of Sheba, and yet when he shone in all his external Lustre and Splen∣dor was not array'd like the Lily of the Field, Mat. 6. which glorify'd only in the Bravery of Nature's own Spinning: So short are the finest works of Art of the coursest manufacture and meanest pieces of the God of Nature.—The Famous Bur∣leigh, when at Night coming weary home from the Croud, and Business of the Court, and pulling off his Gown, was usu∣ally heard to say to it, Lye there Lord Treasurer: And in∣deed when we remember what Cares the Robe of State are lined with, we shall have little Reason to suspect those of much Pride, that bear them.—

Dairies,

&c. I must now speak something of Dayries, for the better satisfaction of the Gentlewomen both in City and Country; that so the one might the better understand the pra∣ctice in the Country, and the other being delighted with her own experience, may give a full consent to the Truth of what we shall deliver.—In the first place, the Kin•• must be of the best Choice and Breed, that can po••••••bly be procured,

• the larger the Cow is, the bet∣ter she is. The Signs of a Cow that gives good Milk, are a wreathed Horn, a thin Neck, and a full Udder. But above all things the good Housewife must be sure the Bull be of as good a Breed, as the Kine themselves. And it is very good counsel, that if at any time you buy any Kine to in∣crease your Dairy, you must be careful that they do not come from a Soil that is more fruitful than your own, but that rather they come into a better Pasture, for then they will prosper, and thrive with you; when otherwise they will pine away, and fall into Diseases, as Pi••ing of Blood, and other Inconveniences.—Those Kine are said to give most Milk, which have but lately Calved, If a Cow gives at once but one Gallon at a time, and that constantly, she may pass very well for a good Milch Cow.—The best time for a Cow to Calve in, is the latter end of February, and in the Months of March and April, for then the Grass is either coming on, or springeth up in 〈…〉〈…〉 goodness.—The best and most approved hours for ••••l••ing, are in the Spring and ••ummer, betwixt five and six in the Morning and about 〈◊〉〈◊〉 of the Clock in the Evening And remember, it is the worst 〈…〉〈…〉 that can 〈…〉〈…〉 Cow half Milk 〈…〉〈…〉 of the Milk, it is the only way 〈◊〉〈◊〉 make the Cow dry.—〈◊〉〈◊〉 Profits arising from Milk 〈◊〉〈◊〉 chiefly three, Cream, 〈◊〉〈◊〉 and Cheese: The Cream is 〈◊〉〈◊〉 Heart and Strength of the 〈◊〉〈◊〉 which must be skimmed 〈◊〉〈◊〉 cleanly, for this Cleanliness such an Ornament to a 〈◊〉〈◊〉 Houswife, that if she wants 〈◊〉〈◊〉 part thereof, she loseth 〈◊〉〈◊〉 that, and all other good 〈◊〉〈◊〉 whatsoever.—How to 〈◊〉〈◊〉 your ordinary Clouted Cream Take a quantity of Milk 〈◊〉〈◊〉 the Cow, and put it into broad Earthen-pan, and set over a slow fire, letting it 〈◊〉〈◊〉 there from morning till 〈◊〉〈◊〉 suffering it not to boil by 〈◊〉〈◊〉 means; then take it off 〈◊〉〈◊〉 fire, and set it in some place all night to cool, in the mo••••••ing dish off your Cream, for 〈◊〉〈◊〉 will be very thick.—〈◊〉〈◊〉 make fresh Cheese of Cream Take a pottle of new Milk it comes from the Cow, 〈◊〉〈◊〉 half a pound of blanched ••••••monds beaten very small, 〈◊〉〈◊〉 make a thick Almond 〈◊〉〈◊〉 with a pint of Cream strained and a little before you go 〈◊〉〈◊〉 Dinner make it blood-〈◊〉〈◊〉 season it with a little 〈◊〉〈◊〉 Rose-water, and fearsed 〈◊〉〈◊〉 and put to it a little Run•••• and when it is Scummed, 〈◊〉〈◊〉 it up, and whey it, and put 〈◊〉〈◊〉 into a Mould, and press it in 〈◊〉〈◊〉 your hand; and when it is 〈◊〉〈◊〉 wheyed, put it into a 〈◊〉〈◊〉 with Cream.—Cream Codlins.—After you have 〈◊〉〈◊〉

Dairy-Maids,

See p. 434.

Dalliance,

Whether this Kis∣sing, and Lap-dalliance be through the default of the Hus∣band, or the Wife, it is a great Offence in either. It pleaseth not me, though spoken by an Emperor, Give me leave by the Lust of others, to exercise mine own; though a witty, yet a wicked Speech. Wise, is not only a name of Pleasure, but of Honour: though our Men cannot discern this; but rather answer with Aristip•••••• who being told that 〈◊〉〈◊〉 lov'd him not; No more, faith he, doth Wine nor Fish, and yet I cannot be without them: A true Beast, respecting more the sensual Pleasure, and Ap∣petite of the Body, than the Harmony and Union of the Mind. A Man ought not ••o to embrace his Wife without a flattering kind of Severity For this publick Billing shew∣eth the way to unexperienc'd Youth, to commit Riot in private. And Ca••o accused 〈◊〉〈◊〉 before the Senate, for that 〈◊〉〈◊〉 had kissed his Wife, before his Neighbour's Daughter; A short, yet Wise Speech, and of a hidden Use. Neither by this often, and open Smacking, is shame only diminished; but by little and little, cha••t••••y abolished. The very Elephant cry out against them; 〈◊〉〈◊〉 as Pliny writeth, make not the least Love one to another, ex∣cept they be covered with Boughs.

Diversion,

What kin is most suitable to, and 〈◊〉〈◊〉 in Ladies.—〈…〉〈…〉 seasonable 〈◊〉〈◊〉, mode••rately used, is proper and al••lowable to either Sex; but 〈◊〉〈◊〉 must be so chosen and m•••• thodised that it may be 〈◊〉〈◊〉

• and directed to your good, and not any ways to harm you; for whilst you are in youthful Years to be too eager in the pursuit of Pleasure, will Entail it upon you when you go on∣ward towards Eternity, and should move by Gravity, and have only serious thoughts a∣bout you; and indeed all Di∣versions are not to be carry'd too far in the progress of our Lives for their main end is only to refresh and ease the Mind, over burthen'd and oppress'd with too weighty Cares or Bu∣siness; and then the Idle and Supine have no occasion for them, and yet they are not co∣veted and pursued by many so much as they even pursue them to that Excess, that those Di∣versions that are pleasant to others, become at length toil∣som and uneasie to them, be∣cause by an over-doing Eager∣ness they sweat and drudge at them more than some do at Harvest-work; they have in∣deed few or no Cares, at least, they will not admit them, and therefore cannot be sensible of the sweet Refreshment the un∣bending of their Thoughts brings, who have been stret∣ched upon the Rack of Multi∣plicity of Affairs, which has disorder'd the Mind, by hur∣rying and confusing it; and to 〈◊〉〈◊〉 it is not more natural then it is necessary: But to make a Holiday, or one conti∣••••ed Scene or Recreation, is not only Ridiculous, but as we have hinted, rather destroy∣eth than promoteth Pleasure; the Mind to be always in 〈◊〉〈◊〉 posture, is more tir'd and un∣easie, than the Body to be ••••••serious breaks it, and too di∣verting loosens it; therefore properly affects Variety, which gives a relish to Diversions, and for that Reason the more pru∣dent Ladies change as often as is modestly convenient, whilst others go so long to see Plays that having at a large Expence of Time and Mony, gotten a great many Fragments by Heart: They phansie them∣selves the Actors, and being bound Prentice to the House, they are in danger of Correcti∣on if they desert the Drudgery. —Diversions that are well tim'd and chosen, are not to be blam'd, yet even Inno∣cent Recreations, when carry'd to Excess, may grow Criminal in the Eyes of the Censorious World, and occasion Scandal and Reproach. Some Ladies for their Wit and Humour are so often bespoke to Merry Meeting, that one would al∣most conclude they made a Trade on it, as Midwives do by their Practice; for where Ladies are insensibly drawn in and engag'd in a Circle of Idleness, wherein they turn round all the Year; They ha•••• their Intelligencers abroad to bring news, where they may meet with Company to trifle away their time, which for want of Business would seem

• otherways tedious to them; such we refer to their Devoti∣ons, than in which no time is so well spent, because we ••ay ••ut the few Moments of a short Life here to purchase a blessed ••territy hereafter, which will ever steal away from us, but ••ontinue us in an Everlasting ••ourishing Spring of Youth, ••word ••holy Pleasures. No Sol∣•••••••• is more obedient to the ••ound of the Trumpet, when 〈◊〉〈◊〉 Commands him to Horse, ••han some Ladies are to the ••••gor of that which Sum∣••••neth them to see some mon••••••rous Sight, or Puppet-play. The Spring no sooner brings ••ut the Butterflies, but they ••re Inhabitants of both the 〈◊〉〈◊〉, as if they intended to ••••camp there, and with their formidable Beauties keep in 〈◊〉〈◊〉 the Sparks and Fops of 〈◊〉〈◊〉 Town, that would be o∣••herways apt to Revolt from ••he Dominion, they have ac∣••uired over them: In the ••inter, they are the Ballast of 〈◊〉〈◊〉 Play-house, and the Incum∣••erance of the With-drawing∣••••om, whilst the Streets which they so frequently measure to 〈◊〉〈◊〉 purpose, grow weary of those Daly-faces Mens Eyes are ••ver-laid with them, for we must tell you, that the Sight 〈◊〉〈◊〉 many times glutted as well 〈◊〉〈◊〉 the Stomach, the one with 〈◊〉〈◊〉 things, the other with o∣••er lusscious Dainties; and so when a beautiful Lady will ••ave herself too much to the World, she loses those Advan∣tages of being Admir'd, and rather oppresses than pleases. —Diversion in some Jolly Ladies is all their study, they are a cudgeling their Brains as soon as they wake in the Morning how they shall dispose of themselves the En∣suing part of the Day, and cast so many things at once in their Minds, that they forget their Prayers, and are so busie in seeking out and Hunting after Recreation, that in a little time they grow into a Jest; but are very unwilling to let it sink into their Memories. That if they were not so often seen, they would be seldomer laugh∣ed at; moreover they render themselves cheap, there be∣ing than no unkind or offend∣ing Word to be bestowed upon the Sex. To play in∣deed at sundry Games has been forbidden the Fair-Sex, by some more severe than need∣ful, by Reason, say they, It introduces Men into their Com∣panies, and gives them the advantage over them, by being of their side, or losing to them, which they expect should be forgiven or restor'd, but we ask the Question whether they may not have equal Diversion with the Modest of their own Sex, or such of the other as can have no Pretention to 〈◊〉〈◊〉 any but a Civil Claim to their Favours; and this they may do to entertain the Company, and divert themselves and it

• cannot be reasonably dissallow∣ed, but when it is so often done and with such Earnestness and Affectation, that a Lady pro∣cures to herself, the name of a Gamester, it must necessarily be avoided, or her Reputation will suffer, and it will be look∣ed upon next to things that are Criminal; having conse∣quences of such Natures as are at divers times not easily to be born with, it will engage her into a habit of ill Hours, and Idleness, draw her into mixtures of Company, and hinders her paying her Civilities abroad and her business at home; engage her to, or impose upon her ac∣quiantance, not suitable to her Credit, and sometimes to deep play, and the losing of much money which will give the World occasion to ask spightful Questions, as how she comes by it or whether she be able to answer such sums, without geting them by Indi∣rect ways, and sometimes they will be so unmannerly bold, as to guess she procures them at the price of her Honour; and if she run in debt, by this means to a single Person it will embolden him to make Preten∣sions to her Love; and he will be concluded no unfair Credi∣tor, if where the Estate faileth he seizeth on the Person.— 〈◊〉〈◊〉 how far it may de∣•••• 〈…〉〈…〉 Ineffensive.— Dancing is not, Ladies, to be 〈◊〉〈◊〉 ••aulty; whatever some have 〈…〉〈…〉 it, when it is undertaken and moderatly practiced to accomodate 〈◊〉〈◊〉 with a Graceful Carriage; 〈◊〉〈◊〉 then it sets off your other 〈◊〉〈◊〉 A••••complishments with a 〈◊〉〈◊〉 and Winning Behaviour, 〈◊〉〈◊〉 when it goes a little too far 〈◊〉〈◊〉 may notwithstanding, be 〈◊〉〈◊〉 led, an Excelling mistake, ••••∣less it run into Extravagan•• and then it can be allowed 〈◊〉〈◊〉 great Commendation; and i•• is better never to practice 〈◊〉〈◊〉 than to carry it too far, 〈◊〉〈◊〉 safest and easiest method 〈◊〉〈◊〉 Acting it is in private Comp••••nies, and among parti•••••••••• Friends, and not even there 〈◊〉〈◊〉 earnestly pursued as if it 〈◊〉〈◊〉 made Common Diversion in 〈◊〉〈◊〉 Party performing it, rather 〈◊〉〈◊〉 done with an intent to 〈◊〉〈◊〉 those that desire it; for when 〈◊〉〈◊〉 looks like a business, it 〈◊〉〈◊〉 be so taken, Fortunes played by Musicians, that make 〈◊〉〈◊〉 Trade, are not so accepta•••••• as from a private Person, 〈◊〉〈◊〉 has studied the Science for 〈◊〉〈◊〉 Recreation.—Dancing 〈◊〉〈◊〉 indeed something delightful 〈◊〉〈◊〉 it to the Eye of the Behol•••••• when excellently perform with Modesty and Moderation but when a Lady begins it 〈◊〉〈◊〉 is unwilling to give over till ••••••tire out the Company, it 〈◊〉〈◊〉 too much like Vanity and ••••••fectation: Some when the Ears are invaded with the Ha••••∣mony of Musick, are so r••••••••less and uneasie, that they 〈◊〉〈◊〉 unable to keep their Seats, 〈◊〉〈◊〉 move with it, as if something

Dancing,

a moving Incite∣••ent in Love.—Dancing •• main Engin to catch a 〈◊〉〈◊〉 withal, and many times 〈◊〉〈◊〉 Dancers by opportunity 〈◊〉〈◊〉 meetings are catched them∣••••lves and lose their Virgini∣•••• before the Parson gives 〈◊〉〈◊〉 leave. Petrarch calls it 〈◊〉〈◊〉 Spur of Lust, and the cir∣•••••• where the Devil stands ••••••ghing in the Center: Ne∣••••••theless, we find it frequent∣•••••• used among us, and is ac∣••••••nted part of a Gentlewo∣••ns bringing up; and some∣••••es they are at their Danc∣••••g, Singing, Playing on the 〈◊〉〈◊〉 &c. before they can re∣peat their Pater nos••er, or the Ten Commandments, and this the Parents allow as a Materi∣al part of Accomplished Edu∣cation, to get their Daughters Rich Husbands. And indeed it has a great Ascendant over Men. Thais first took Lam∣pridas, by her Dancing; Hero∣dias so pleased Herod, that he satisfied her Mothers Revenge in beheading John the Baptist. But History tells us, she Danc∣ed not long after it, for going over a River that was frozen. the Ice broke, and as a signal Judgment, the pieces as she fell in suddenly closing together took off her head: Dancing has many times Captivated Princes, and we had a Race of Kings owning to its Effects. For Robert Duke of Normandy, Riding by Falais, espy'd Ar∣lette, a plain but beautifull Country Maid, Dancing on a common Green by the Road∣side, and was so taken with the neatness of her Motion; that he could not rest till he had enjoyed her, and on her he got William who Conquer∣ed England. Owen Tudor, a private Gentleman won by his Dancing, the Affections of Catharine, Widow to King Henry the Fifth, and Marryred her: Speusippas, A Noble Gal∣lant, seeing Panareta, a fa•••• young Gentlewoman Dancing by Accident, cryed out, who would not love her! Who would not admire her! that should but see her Dance! O Divine

• Panareta, I have seen Old and New Rome, many Fair Cities, many Proper Women, but ne∣ver any like to Panareta; they are all Dross and Dowdies to her. O how she Danc'd how she tript, how she turn'd, with what a Grace; happy is the Man that shall enjoy her! O most Incomparable Panareta: And so goes on as we find it in Aristenaeus.—Dancing has taken with rigid Philoso∣phers, for Xenophon entertain∣ed Socrates, in this manner, he brought forth in an Enter∣lude, a Beautiful Woman, re∣presented Ariadne, dressed as a Bride, and Bacchus as a Bride∣groom, he entred Dancing to the Musick, and she sat down to behold him, yet appeared so Affected with his excellent Dancing, that she could scarce sit, he having danced a while, came and bowed to her Knees Embraced and Kissed her with winning Grace, and much Af∣fection, and then they Danced together, and when he rose up he raised her with him, and ma∣ny pretty Gestures, Love Com∣plements, Embraces and Kisses passed between them, so that the Spectators swore they Loved in earnest: And were to Inflamed with the Object, that they began to rouse up themselves, as if they would have flown at last when they beheld them continue so wil∣lingly Embracing and Kissing each other, like two billing Turtles, and were ready to go to the Bride-Chamber: They were so Ravished in Cont••••••plating such innocent Happi∣ness, that those who were ••••••married, vow'd they woud•• forthwith marry: And 〈◊〉〈◊〉 who were married, called ins∣tantly for their Horses 〈◊〉〈◊〉 Galloped home to their Wives that they might quench th•••• Ardour and Imagination it 〈◊〉〈◊〉 stired up in them: And tho•••••• many have condemned Dancing when it is Extravagant or 〈◊〉〈◊〉 used unseasonably or indecent∣ly: Yet our opinion is that this moderately Exercised, 〈◊〉〈◊〉 an honest Disport, a lawful R••∣creation, and a bodily Exe••∣cise that conduces to Hea•••••• And Plutarch says, that which has a respect to Pleasure along honest Recreation, or Bod•• Exercise, ought not to be 〈◊〉〈◊〉 injected or contemned. 〈◊〉〈◊〉 Lucian says, it is an Elega•••• thing which cleareth up 〈◊〉〈◊〉 Minds, delights the Spectat•••••• Exercises the Body, and tea•••• many comely Gestures, equal••ly Affecting the Ears, Eyes and Soul it self: Some are 〈◊〉〈◊〉 Cynical, that they will not ••••low Men and Women to 〈◊〉〈◊〉 together, because it may 〈◊〉〈◊〉 cite and stir up Lustful 〈◊〉〈◊〉 but by the same Rule they 〈◊〉〈◊〉 as well cut down all the 〈◊〉〈◊〉 because the Wine makes 〈◊〉〈◊〉 Men and Women Drunk, 〈◊〉〈◊〉 being Immoderately taken 〈◊〉〈◊〉 thi•• and all other harmless 〈◊〉〈◊〉 R••••creations; it may be said 〈◊〉〈◊〉 are like fire, good when 〈◊〉〈◊〉

• to it's proper end, but bad when it is applyed to destroy and lay wast, we see therefore no In∣conveniency, but that they may so Dance, if it be done at seasonable times and by fit Per∣sons, most of our Modern Divines allow it, and we find, Eccl. 3.4. There is a time to Dance as well as Mourn, or, do any other matters. It is a pleasant ••ight to see the pretty Knots and Swimming Figures, their keeping time, now tracing, now turning, now parting, now altogether, now a curtesie, and then a caper, where it is done by young Men and Wo∣men, Fair and Lovely in their flourishing Age; but for old People, pardon us Reverend Ladies, if we cannot allow it to be very seemly because Age requires more Gravity, and Se∣riousness than Dancing will al∣low: Some are of Opinion that the Moon and Sun Dance in their Mistick Traces, and unaccountable Motions in their Circling the Earth; the three upper Planets about the Sun as their Center: Now Stationary, now Direct, now Retrograde, now in Apogaeo and again in Perigaeo now Swift then Slow, Occidential Orientia, they turn ••••ound, and Trace Venus and Mercury about the Sun with ••••ose 33 Maculae, or Burboni∣•••• Planets, Circasolem, Seltan∣•••• Cytharedum says Fromun∣••us•• Four Medicin Stars dance about Jupiter, two Custrian 〈◊〉〈◊〉 about Saturn &. And all be like to the Musique of the Spheres, and even all Crea∣tion has in it a curious Harmo∣ny, keeping set time and mea∣sure: Nature herself taking delight to move and actuate in due decorum, so that is some∣thing rare in it, and many wise and vertuous People have used it in most Ages; and many Learned Men have Writ in Vindication of it, and even the Barbarians as well as Civilized Nations have it in great esteem. —Dancing Schools are allow∣ed by Plato in his Common∣Wealth, that young People may meet together, see one an∣other and be acquainted by the Exercise of that suitable Recre∣ation and he above all Men, had it been discommendable, would not have encouraged it; there∣fore if such grave Philosophers found no fault with it, why should we. It is confessed, there are sometimes a company of bawdy Bacchinalians that use, and some by their Apish and Mimical Postures, labour to turn it into Ridicule; and indeed there are very few things, though good in them∣selves, but may be abused, but what's that to you Ladies, who intend and practice only for your innocent Recreation to set a comely Grace upon your Carriage and Gesture, and to render each Action, Lovely and Winning: Go on then, and be as happy as your wishes can make you, for neat Danceting ing is a great Allurement to

Deformity,

Where it hap∣pens Naturally, or Accidenti∣ally; how Ladies ought to bear it with Patience, and Submis∣sion to the Will of God.—Deformity, though it is un∣pleasing to all Creatures, but more especially Mankind; when in falls to our share, and cannot be repaired by Art, ought to be born with Patience; it happens either naturally, vo∣luntary or Adventitious, ei∣ther being caused by Gods un∣seen Providence, or Ma•••• Cruelty. Therefore if a Lady be not so handsom as she would be, let her thank God that she is no more unhandsom than she is; it is his Mercy that she is not made a Mark to be point∣ed at an Hetroclite in Nature with some Member defective or redundant. Let her rejoice that her Cottage of Clay 〈◊〉〈◊〉 all the necessary Rooms be∣longing to it, though the outside be not so fairly set 〈◊〉〈◊〉 as others.—Deformi∣ty may Lawfully and Com∣mendably be helped by 〈◊〉〈◊〉 to Correct the Defects, En∣cthonus being a goodly M•••• from the Girdle upward, 〈◊〉〈◊〉 as the Poets feign, hav•••••• downwards the body of a Se••∣pent (or rather as we believe crooked Legs, or stump F•••••• set his wits to work to inver•• Chariot; in which Riding, 〈◊〉〈◊〉 Deformity of his Legs and Fe•••• were hid, it is said (thou•••• without much Ground) 〈◊〉〈◊〉 Saunders, that Queen 〈◊〉〈◊〉 Wife to Henry the Eight, 〈◊〉〈◊〉 the Ruff, to hide a 〈◊〉〈◊〉 in her Neck. However, 〈◊〉〈◊〉 matters not much whether 〈◊〉〈◊〉 be in the Right or the Wro•••• for such a thing might be 〈◊〉〈◊〉 fully used, on that or the 〈◊〉〈◊〉 occasion. Let us not in 〈◊〉〈◊〉 wise, dare to mock at or 〈◊〉〈◊〉 those that are mish•••••• by Nature; those that 〈◊〉〈◊〉 them, despise God that 〈◊〉〈◊〉 them: For they as well as 〈◊〉〈◊〉 most Beautiful and well P••••••portioned,

• are Pictures of Gods own making; but set in a plainer Frame, not so guilded and Embellished; a Deformed Person is no less his Workman∣ship, but not drawn with even Lines and lively Colours. The former not for want of Wealth as the latter, not for want of Skill, but both for the pleasure of the Maker. Aristotle is un∣charitably cruel, when he ad∣vises people to expose their Deformed Children to the wide World; and not to take any regard of them, as if they were not Gods Creatures, as well as the other: And though Defor∣mities have taken hold of their Bodies, frequently the beauties of their Minds, make amends for it, many times Equaling, and some times Excelling in a high degree: Those of the most Fair and Beautiful; some people handsom, by Nature de∣form themselves; by Riot and Luxury, Excess, or Immode∣rate Eating and Drinking, be∣ing Enemies to Beauty, in ei∣ther taking away the pleasing blush by being bloated, or growing over fat, or convert it into a Bacchinalian hue, which is worse, because it more visibly exposes the party, and the cause by whose Effects those Rubies are planted there, as not arising (as they would make us believe) from having but being bad Livers, when the Woman, in the first of Kings 3.21. Considered the 〈◊〉〈◊〉 that was laid by her, by the fly subtilty of the other Harlot, behold when I looked said she, It was not too 〈◊〉〈◊〉 which I did bear. How just∣ly may God say the same of those that deform themselves by their Irregular Courses of Living; and overtook them as things he created not. But where a Deformity is made by the malice of Men, it is o∣therwise, for many times that stands for God's mark and Seal upon his Children, when they suffer Torments, and Persecu∣tions for the Honour of his Name, as Confessors who were the Body of Truth, and though they are Scar'd or Dismem∣bred, they look more Beauti∣ful in the Eyes of their Maker, and likewise in the Esteem of all Good Men and Women this contemplation of suffering Deformity made the Emperour Constantine the Great, did kiss the places where Paphuntius a Godly Christians Eyes had stood before they were bored out by the Tyrant Maximi∣nus, because he would not fall down and worship the Heathen Gods: wounds in War, if honourably received, though they occasion deformity, are never the less Beautiful to Noble and Generous Spirits however they may seem con∣temptible in the Eyes of the Vulgar and Sordid part of Mankind, Halting through Wounds and Honourable Scars is a Soldiers stately March: And he who mocks at the

• Marks of Valour in a Soldiers face, may with Ignominy at one time or other be Scared with the brand of Justice on his own Flesh. Beau∣tiful minds as we have hinted, are frequently join'd with such bodies as by Nature, are deform∣ed, their Souls have been the Chapels of Sanctity, whose Bodies have been the Spittles of Deformity: Many rare and useful Arts are owing to the Wisdom and Industry of ei∣ther Sex, whose Bodies not be∣ing very acceptable has made them improve the vertues of their Minds, to get them an Esteem, and a Name that would be sure to live beyond the longest continuance of Beauty; some Ladies that have been tollerably handsom, and have found it much impared by that Irreconcilable Enemy, to a good force, viz. The small Box, have been so fre∣quently, passionate and uneasie, so displeased and out of hu∣mour with themselves, that they have grown careless and negligent of their Persons, and Affairs, weary in a manner of their Lives. For that which of it self in a little time, would naturally have faded, and like a shedding Rose, have dropt into, and been lost in the Seeds of Old Ages. Wrinkles and Deformities not at the 〈…〉〈…〉 regarding that their true Beauty which they ought most to value and improve, was looked up in a Cabinet, the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 could not open; which being exposed to the best Advantages, would yet set a greater Lustre upon their Faces; than all the Roses and Lillies without it could do in their flourishing Prime; for an outside Beauty without that which is Internal, can be rec∣koned only a Fair Picture set up in the World for Men only to gaze at: And indeed is of little other use, profit or de∣light. Our Advice is, Ladies that you be not dejected or angry with your selves or your Maker (the latter especially is to be avoided) when a cloud is drawn over the Lustre, only of an outside fading Beauty, no more than the Sun seems to be displeased, and leave his Road, when a Mist, to appear∣ance, renders him a bold and beamless Globe of Fire to Mor∣tal Eyes, his brightness in him∣self is then ne're the less: No Mists, Clouds, or Vapours, be∣ing capable of Lessening it, or any thing arising of the Damps and Foggs of the Earth, to his Exalted Sphere. So the bright∣ness of your Souls, in the per∣fection of the many vertues that adorn you, shining as Gli∣tering Gems, in Crowns of Burnished Gold, about the Eclipse of a Disease; However for the repair of External de∣fects in Beauty, we have 〈◊〉〈◊〉 this Work with di•••••• choice Receipts, to restore 〈◊〉〈◊〉 Loveliness in fading Beauty and so we conclude this Ho•••••• with a few Lines writ to

Divorce,

the manner of it among the Jews.—Divorce among the Jews, was in this Form;* 1.41 The Day, Month, and Year of the Creation of the World, being first named, according to the Com∣putation we use here in this City. The Son of Rabi, D. but now I Dwelling near such a River, in such or such a Place, have desired of mine own Free-will, without any Coaction; And have Divorced, Dismissed, and cast out thee, I say Thee, My Wife, C. of the Country G. of B.Daugh∣ter of Rabi N. Dweling in such or such a Country, or Dwelling now in such or such a Place, Scituate near such or such a River, which hast been my Wife Heretofore: But now I do Divorce thee, Dismiss thee, and cast thee out, that thou mayst be Free, and have the Ri••e of thy self to depart, to Marry to any Man whom thou

Domry,

The Copy of a Bill among the Jews, was in this Form, viz.* 1.42 Upon the sixth Day of the Week, being the Fourth of Month 〈◊〉〈◊〉, in the Year of the Creation of the World 5234. According to the Com∣put••••ion we use here at Massil∣na, a City which is Scituate near the Sea-shore. The Bride∣groom Rabi Moses, the Son of Rabi Jehuda, said unto the Bride-Wife Dinah, Daughter of Rabi Joseph, the Son of Rabi Jacob, a Citizen of Madrid, be unto me a Wife according to the Law of Moses and Israel, and I, according to the Law of God, will Worship, Honour, and Maintain and Govern thee, according to the manner of the Husbands among the Jews, who do Worship, Honour, Maintain and Govern their Wives; faithfully I do also bestow upon thee the Dowry of thy Virginity two hundred Denairs in Silver, which be∣long un••o thee by the Law, and moreover thy Food, thy Apparel, and sufficient Neces∣saries, as likewise the Know∣ledge of thee, according to the Custom of all the Earth. Thus Dian the Virgin rested, and became a Wife to Rabi Moses, the Son of Jehuda the Bridegroom.

Such Virtues as to Women praises win, Are sober shews without Chast Thoughts within; True Faith and due Obedience to their Mate, And of their Children honest Care to take,

Dunmow,

a Town in Essex. has a very strange Custom an∣ciently settled in it,* 1.43 which is upon these Con∣ditions, viz. by a Monastry held there, it was or∣dain'd, That if any Man would come and Kneel on Two Stones, yet to be seen at the Church Door before the Convent, and so∣lemnly take an Oath, he might peremptorily demand a Flitch of Bacon as his Right, which would be freely given him Wherefore, since this is a com∣mon saying in Essex, and be∣cause we know not but the Custom is yet good, we shall set down the Form of the Oath, that Marry'd Men and Women knowing it, may be the better capable of Judging whether they can safely dispence with it, or not;

Danes,

〈◊〉〈◊〉 by Wo∣men —Denmark and Norway,

Domicellus,

-la. Titles gi∣ven John of Gaunt's Son and Daughter in their Naturalizati∣on.

Domino,

a hood worn by Canons, also a Womans mourn∣ing veil.

Doudon,

o. a short fat Wo∣man.

Dorcas,

g. a Deer or Roe∣buck.

Doris,

wife to Nereus, and Mother of the Sea-Nymphs Nercides.

Dorthy,

g. the gift of God.

Dote assignanda,

a writ for the Escheator, to assign a Dow∣ry to the Widow of a King's Te∣nant; swearing in Chancery not to Marry without the King's leave. These are the King's widows.

Dote,

unde nibil habit, a writ of Dower for a Widow of the land sold by her Husband, whereof he was so seized as the issue of them both might have inherited,

Doted,

l. endowed having joynture.

Dousabel,

f. Dulcebella, l. sweet and fair.

Doucet,

Doulcet, a Custard.

Dowager,

apply'd to Wi∣dows of Princes, &c.

Dower,

Dowry, a Wives Portion.

Dorie,

o. a she-beggar, trull.

Dramatick-Poetry,

Come∣dies and Tragedies.

Drape,

No. a farrow-Cow, whose milk is dry'd up.

Draw-latches,

Roberts∣men, Night Thieves.

Disparagements,

an un∣dervaluing, also the marrying of an Heir or Heiress under their degree.

Di••e,

No. put Tow on a Di∣staff.

Dodona,

a City in Greece, near which Jupiter had an O∣racle in a wood whose trees were supposed to be vocal and to return the answers of the Oracle.

Dissarreation,

l. a Roman ceremony at divorcement.

Disguise,

f. Put into ano∣ther guise or form.

Deuterogamy,

g. second Marriage.

Dey,

o. Dairy-woman.

Diana,

the Maiden-God∣dess of Woods and Hunting Twin-sister to Apollo, by Ju∣piter and Latona the Moon.

Tiapasm,

pomander or per∣fume of dry powders.

Dictionary,

l. Lexicon g. storehouse of words orderly digested and explained.

Dido,

Queen of Carthage in Africa, she kill'd herself, because Aeneas would not marry her, or Prather) because she would not be forced to marry Jarbas King of Getu∣lia.

Denophoon,

succeeding his Father Theseus, (in the Govern∣ment of Athens) forgat Phillis, whom he had married in Thrace driven thither by storm, where∣upon she hanged herself on an Almond-Tree.

Denis,

Diana, a womans name.

Derrero,

half woman, half fish an Idol Goddess at Askalon.

Dessert,

the last course at a Feast.

Drusilla,

Dioclesians wife.

Dryads,

g. Oak or Wood∣Nymphs.

D••••anira,

Hercules's Wife, who slew herself, because he burnt himself, to avoid the torment caused by the Shirt she gave him (to gain his love) presented her by the Centaure nessus wounded by Hercules's Arrow, for attempting to ra∣vish her when carried by him over the River E••enas.

Democrita,

a Roman Ma∣tron who kill'd her daughters and herself, being forbidden to follow her banish•• Hu••b••nd A••••ipp••s,

Danae,

Daughter of Acri∣sius King of Argos.

Dandy-pr••••s,

a small Coyn made by Henry 7. also little Folks.

Dandru••f,

raff, headseurs.

Daphne,

flying from 〈◊〉〈◊〉 lust, was turned into a

Darling,

(q. Dearling) fond∣ling.

Deabona,

the Goddess For∣tuna, and sometimes the earth, called also Ops, Fatua, and Fauna, whipt to death with myrtle by her Husband Faunus, for being drunk with wine of myrtle-berries.

Dea viri-placa,

a goddess in whose Chappel Man and Wife were reconciled.

Damophila,

the Cousin-German, Associate and Emu∣latrix of Sappho, and Wife of Damophilus the Philosopher; she is said to have writ a Poem of Diana.

Deborah,

a great Prophe∣ress in Israel, of whom such was her Repute at that time, that she was Judge or Supream Governess; her Divine Hymn upon the Deliverance of the 〈◊〉〈◊〉, shews her to be di∣vinely Inspir'd with a Poetick Spirit.

Debonnaire,

(Fr.) gen∣tle, mild, courteous, affable.

Debosche Debauthe,

from the Fr. D••sbaucher) to cor∣rupt, make lewd, or put out of order, to vitiate.

Decorum,

(Lat.) comli∣ness, honestly, good grace.

〈…〉〈…〉,

Apollo and Diana; the Sun and Moon: so call'd from the famous Is∣land 〈…〉〈…〉 Latona at one birth brought forth Apollo and Diana.

Depil••tory

(Depilatorius) that makes the Hair fall; It 〈◊〉〈◊〉 also used substantively, for 〈◊〉〈◊〉 Ointment, Salve, Water, &c which takes away the 〈◊〉〈◊〉.

Deportment,

(Fr.) beha∣viour, demeanour, carriage.

Diadem,

(diadema) a Kings Crown, or Wreath for the Head; it properly signifies a wreath'd Head-band with which the ancient Kings were con∣tented, as thinking the Crown belonged only to the Gods Cotgr.

Diana,

The Moon; Also a Goddess of Hunting, much honoured for her Chastity, ha∣ving had many Temples dedi∣cated to her; whereof the chief was that at Ephesus, called the Temple of Diana; which for the Spaciousness, Furniture and Workmanship, was accounted one of the Worlds Wonders▪ It was 200 Years in Building contrived by Ctesiphon, being 425 foot long, and 220 broad sustained with 127 Pillars of Marble, 70 foot high, where∣of 27 were most curiously graven, and all the rest o•• Marble polished. It was fired seven times, and lastly by Hi∣rosiratus (that Night in which Alexander was born) to get himself a Name. Hey••.

Diapasm,

(diapasma) a Perfume, a Pomander, a Me∣dicine of dry Powders, that is either cast among Apparel 〈◊〉〈◊〉 make them smell sweet, or in∣to a Wound, or superduosly into Drink. Rid.

Diaperd or Diapred,

(Fr. Diapre) diversified with flou∣rishes or sundry figures, whence ••e call Cloath that is so diver∣sified Diaper.

Dieu & mon droit,

(Fr.) God and my Right. The Mot∣••o of the Kings Arms, first 〈◊〉〈◊〉 (as some affirm) by Henry the Eighth.

Diffarreation

(diffarrea∣••io) a Sacrifice done between a Man and his Wife at Divorce∣ment: As Confarreation was at the Marriage. Rider.

Digamist or Digamite

(digamus or digama) a Man that hath two Wives together, ••or a Woman that has two Hus∣bands, also one that marrys after his first Wife's death or divorce.

Dissing,

(procullus) a Child born when the Father is old, or the last Child that Parents have; in some places called a Swill-pough.

Di••chevel,

(Fr.) to un∣loose the Hair, to unty, to pull the Hair about the Ears.

Dispensatory,

a Book that teacheth how to make all Phy∣sical Compositions.

Dissonance,

(dissonantia) a discord in Tunes and Voices.

Ditty,

(from the Ital. detto, i. dictum) a Rhime expressed in words; and sung to a musi∣cal Tune. Min.

Divorce,

(divortium à di∣versitate mentium) the Disso∣lution of Marriage, a Separati∣on of Man and Wife, which was (as our Saviour witnes∣seth, Matth. 19.8.) first per∣mitted by Moses to the Israel∣ites, Deut. 24.1. for the hard∣ness of their Hearts, that Men might rather put their Wives away, whom they grew weary of, then use them with too great extreamity to shorten their lives, as many did; The Woman so divorced was to have of her Husband a wri∣ting (as St. Hierom and Je∣sephus witness in lib. de ant. ••. c. 8.) to this effect, I promise that hereafter I will lay no claim to thee: This Writing was cal'd a Bill of Divorce. But with Christians this Custom is abrogated, saving only in Case of Adultery. The ancient Romans also had a Custom of Divorce, among whom it was as lawful for the Wife to put away her Husband, as for the Husband to dismiss his Wife; But among the Israelites this Prerogative was only permit∣ted to the Husband. See Re∣pudiate. —In our Com∣mon Law, Divorce is account∣ed that Separation between two de facto married together, which is à vinculo Matri••••••••••, non soù d mensa & 〈◊〉〈◊〉. And thereof the Woman, so divorced, received all again that the brought with her. This is only upon a Nullity of the Marriage through some ••••••∣tial Impediment, as Consan∣guinity or Af••••nity within the degrees forbidden, 〈◊〉〈◊〉, impotency, or such like.

Dodona,

a City of Epirus, near which stood a Grove of Oaks only dedicated to Jupi∣ter, called Dodonas Grove; the Oaks were said to speak, and were wont to give oracu∣lous Answers to those that came to consult them.

Domini or Anno Domini,

is the Computation of time from the Incarnation of our Saviour Jesus Christ. As the Romans made their Computa∣tion from the Building the Ci∣ty of Rome; and the Grecians number'd their Years by the Olympiads or Games called Olympick. So Christians, in remembrance of the happy In∣carnation, and blessed Birth of our Saviour, reckon the time from his Nativity.

Domino,

a kind of hood or habit for the Head, worn by Canons; and hence also a fa∣shion of vail used by some Wo∣men that mourn.

Dower,

(dos) signifies in Law, That which the Wife brings to her Husband in mar∣riage, Marriage, otherwise call∣ed Maritag••um good. Dower from dotarium, That which she hath of her Husband; af∣ter the Marriage determined, if she out-live him, Glanvi••e 7. ca. 2. Bracton l. 2. ca. 28.

Dory,

a she Rogue, a Wo∣man-beggar, a lowzy Quean.

Drol,

(Fr.) a good-fellow, ••o on Companion, merry Grig; one that cares not how the World goes.

Dulcimer or Dulcimel,

(sambuca) so called, qua•••• dulce melos i. sweet melody 〈◊〉〈◊〉 musical Instrument; a Sam∣buke.

Dentitio,

the time that Children breed Teeth, which is about the Seventh Month, or later; and usually the upper Teeth come first, in some the under; and amongst these, the Fore teeth first: Many times Fevers, Convulsions, Loosnes∣ses, &c. attend Children in the time of breeding Teeth.

Distillatio,

an Extracti•••• of the moist or unctuous part•• which are rarified into Mist, or Smoke as it were, by the force of Fire. Distillation is perform∣ed by a Bladder, by a Chy∣mical Instrument called C••∣curbita (before described) by a Retort, by Deliquium, by Filtri, by Descent; &c. and that either in Balneo Mariz, Sand, Vapours, Dung, the Sun, a Reverberatory, &c.

Dispensatorium,

a Dispen∣satory, a Book useful for A∣pothecaries, wherein all Me∣dicines, at least the most usu∣al, are contain'd and prescrib'd; that they may be prepar'd in the Shops all the Year round.

E.

EAde,

for Eadith i. happi∣ness. Sa.

Eleanor,

i. pittiful. gr.

Ellena,

ibid.

Elizabeth,

i. The Oath of

Emmet,

i. a Giver of help. Norm.

Ephrah,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Kin. •• 19. i. fertility or fruitfulness, 〈◊〉〈◊〉 rather I will be fruitful.

Esther,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. hid∣den from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sathar, ••e lay hid. Heb.

Ethelburg,

i. a Noble Keeper. G••. and Sa.

Etheldred,

or Ethelred, i. noble advice, Ge.

Eve,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chavah, i. ••iving, or giving life; so called by her Husband Adam, because she was the Mother 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, kol chav, i. omnium viventi∣••••m, of all living, Gen. 3.20. from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chajah, he lived.

Eugenia,

she that is nobly born, see Eugenius in Mens names.

Euphenie,

i. she that is well spoken of, and hath a good name and report.

Eutychia,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. feli∣citas, i, happiness.

Echiud,

Queen of the Scy∣thians, with whom Hercules lay, and got on her three Sons, leav∣ing a strong Bow behind him; and ordaining that whoever of them, when they came to years, could bend that Bow should Succeed her in the Kingdom; which only Scytha the young∣est could do, and so obtained it before his two Elder Bro∣thers.

Erho,

a Nymph, who be∣ing desperately in Love with Narcissus, and rejected by him, pined and sighed herself into Air, and so became the shad∣dow or counterfeir of a Voice.

Eg••ria,

a Nymph beloved by Num a Pampilius, for her Wisdom, he told the Romans he consuted her in all his great Affairs, and Compiled divers Laws, and Religious Customs, by her Advice, and made her to be in great Esteem with the People: Some held her to be the Goddess who assisted at, Womens Labours, and eased their pains in Child-Birth.

Elizabeth,

Daughter of Henry the Eight, by Queen Anna Bullein, Daughter of Sir Thomas Bullein; she was Queen o•• England after the death of Queen Mary: And had a long and Glorious Reign. Of her see more at large.

Epicharis,

a Woman of a mean Birth▪ but of great Cou∣rage and V••rtue, ••eing Con∣demned before Nero for having a share in a Conspiracy ag••in••t him, and being ordered to ex∣tream torture, to make her Con∣fess her Accomplices; she bore it with such a Spirit and Courage, she shamed and daunted her Torture••s, 〈◊〉〈◊〉 could any 〈…〉〈…〉 by the most viol•••••••• 〈◊〉〈◊〉 but bring remanded to 〈◊〉〈◊〉 she killed herself to avo••d 〈◊〉〈◊〉 Tyran's 〈…〉〈…〉

Epponiva,

Wife to Julius Sabinus, a miracle of Conju∣gal Love for her Husband, taking Arms with others a∣gainst Vespatian, and being overthrown, hid himself in the Ruins of a Tomb, where she came to him, supplyed him with Food and Necessaries: Lived with him, and brought him forth divers Children in that dark and Solitary place; but at last being discovered, they were put to death, which she bore with great Courage and Patience, telling the Em∣perour, she had rather die than live, to see the wicked days of his Reign.

Erato,

one of the Nine Mus••s, presiding over Love Songs and Poems, she is gene∣rally painted like a Virgin in the Bloom of her Youth, Frolick and Gay, Crowned with Roses and Mirtle, holding a Harp in one hand, and a Bow in the other, with a Winged Cupid placed under her Elbow, Arm∣ed with his Love-procuring Darts.

Escher

Niece to Mordicai of the Tribe of Benjamin, when King 〈◊〉〈◊〉 of Persia, had put away V••s••i his Queen, for disobeying his Royal Mandate, she being brought unto him among other Virgins, he was to pleased with her Beauty and Conversation▪ that he took her to Wife and she became In∣strumental in saving the Jew∣ish Nation, then in Captivi∣ty from the destruction Hu∣man had prepared for the•••• and turned it upon himself 〈◊〉〈◊〉 his House.

Eudoria,

Married to 〈◊〉〈◊〉 dius the Emperour; she 〈◊〉〈◊〉 a great Enemy to St. 〈◊〉〈◊〉, and declared for 〈◊〉〈◊〉 against him, and 〈◊〉〈◊〉 him to be banished, but he 〈◊〉〈◊〉 soon after re-called, but 〈◊〉〈◊〉 some words against 〈◊〉〈◊〉 setting up of her Statue, she 〈◊〉〈◊〉 procured his banishment and sided with Theophilus, 〈◊〉〈◊〉 soon after she miscarried & 〈◊〉〈◊〉.

Daughter of T••∣dosius Junior, Wife to 〈◊〉〈◊〉 the Second, she 〈◊〉〈◊〉 Genseric into Italy to Reve•• her Husbands death on 〈◊〉〈◊〉 the Usurper, who 〈◊〉〈◊〉 Rome, and carried her and 〈◊〉〈◊〉 Daughters away, but at 〈◊〉〈◊〉 instance of Martin and 〈◊〉〈◊〉 they were sent baek.

Daughter of L••∣ontius an Athenian Philosopher, who for her Wit and Beauty was married to Theodosius the younger, Emperour of Rome having no other portion to 〈◊〉〈◊〉 her off.

Eudoria,

Married to 〈◊〉〈◊〉 dius the Emperour; she 〈◊〉〈◊〉 a great Enemy to St. 〈◊〉〈◊〉, and declared for 〈◊〉〈◊〉 against him, and 〈◊〉〈◊〉 him to be banished, but he 〈◊〉〈◊〉 soon after re-called, but 〈◊〉〈◊〉 some words against 〈◊〉〈◊〉 setting up of her Statue, she 〈◊〉〈◊〉 procured his banishment and sided with Theophilus, 〈◊〉〈◊〉 soon after she miscarried & 〈◊〉〈◊〉.

Daughter of T••∣dosius Junior, Wife to 〈◊〉〈◊〉 the Second, she 〈◊〉〈◊〉 Genseric into Italy to Reve•• her Husbands death on 〈◊〉〈◊〉 the Usurper, who 〈◊〉〈◊〉 Rome, and carried her and 〈◊〉〈◊〉 Daughters away, but at 〈◊〉〈◊〉 instance of Martin and 〈◊〉〈◊〉 they were sent baek.

Daughter of L••∣ontius an Athenian Philosopher, who for her Wit and Beauty was married to Theodosius the younger, Emperour of Rome having no other portion to 〈◊〉〈◊〉 her off.

Eudoria,

Married to 〈◊〉〈◊〉 dius the Emperour; she 〈◊〉〈◊〉 a great Enemy to St. 〈◊〉〈◊〉, and declared for 〈◊〉〈◊〉 against him, and 〈◊〉〈◊〉 him to be banished, but he 〈◊〉〈◊〉 soon after re-called, but 〈◊〉〈◊〉 some words against 〈◊〉〈◊〉 setting up of her Statue, she 〈◊〉〈◊〉 procured his banishment and sided with Theophilus, 〈◊〉〈◊〉 soon after she miscarried & 〈◊〉〈◊〉.

Daughter of T••∣dosius Junior, Wife to 〈◊〉〈◊〉 the Second, she 〈◊〉〈◊〉 Genseric into Italy to Reve•• her Husbands death on 〈◊〉〈◊〉 the Usurper, who 〈◊〉〈◊〉 Rome, and carried her and 〈◊〉〈◊〉 Daughters away, but at 〈◊〉〈◊〉 instance of Martin and 〈◊〉〈◊〉 they were sent baek.

Daughter of L••∣ontius an Athenian Philosopher, who for her Wit and Beauty was married to Theodosius the younger, Emperour of Rome having no other portion to 〈◊〉〈◊〉 her off.

Eve,

the Mother of all L••∣ing, placed in Paradise, and there had continued happy, had not the Subtil Angel pre∣vailed against her.

Eulogia,

Sister to Michae•• Pelcologus the Greek Emperour, she had a great Ascendant one her Brother, who dearly loved her, for the Care and Tender∣ness she had over him in his Infancy but when he went to

Euridice,

She was Daugh∣ter of Amyntas the third King of the Macedonians, Married to Aridaeus natural Son to King Philip, contending with Olim∣•• King Philips Wife, she was overthrown, and taken Priso∣ner, when having sent her by the said Queen, a Silken String, 〈◊〉〈◊〉 D••gger, and a Dose of Poison, to take her Choice of what manner of death, she would dye; she nothing daunted, took the first, and having prayed that Olympas might come to the same distress, (which accordingly fell out) she hanged herself.

Euttochium,

Daughter of Paula a Roman Lady, she was brought up under St.Jerom and lived 35 Year in a Nunnery at Bethlehem. She was so well skilled in most Languages, that she was stiled the wonder of her Sex.

Came,

Sa. the Mothers bro∣ther; also Gossip, Friend, No.

Can,

bring forth [young.]

Carn,

No. to run (like Cheese.)

Caves-dropper,

one that listens under the Windows or house-Eaves.

Eye,

how to govern it:— Eyes are the Casements of the Body, and many times by standing too much open, let in things hurtful to the Mind; a wanton Eye is the truest Evi∣dence of wandering and un∣steadfast Thoughts, we may see too much, if we be not careful in Governing our Eyes, and keeping them from going astray, and returning with vain Objects to the Phancy and Imag••nation, which making un∣happy Impressions, they can∣not be easily Obliterated. This made the Princely Prophet, (when his Feet was betrayed by his Eyes, into the snare of Lawless Lust) pray so earnest∣ly against the danger, when he said, Lord turn away my Eyes from beholding vanity, and hence appears our miseries that those Eyes, that should be Limbecks of Contrition the Celterns of sorrow, should be∣come the Inlets of Lust, and the Portals to open and betray the whole body into Sin and Folly by letting in dangerous Enemies to surpize the Soul, and overcome it with Strong Temptations.—Eyes th••u fix on Ambition, makes Hon∣our and Greatness, their Ob∣jects, which they convey and Represent as a solid good to the mind, which frames the Project to attain to the Equi∣page and Grandure, who make a splendid show of Guilded Cloaths and Titles in the World and then a To••ment and 〈◊〉〈◊〉 ensues if the party ••e frui••rated in aspiring to the height she Aims at; Riche•• sometimes are greedily 〈◊〉〈◊〉 in at the Eyes, and then Co∣vetousness

• winds it self into the Soul and brings along with it a thousand Inconveniences, as Care, Grief, Fear, Distrust, Pining, Discontent, and an Unsatisfied Mind, even with largest Fortune. The Loose and Lacivious Eye makes Beauty its Object; and whilst it sends abroad its Amourous Glances to take others, it Cap∣tivates the Mind of its owner, and binds it in the Chains of Slavery: Many who have tam∣pered in Jest, have been taken in Earnest; so have we seen a Cautious Fish nibbling at the Bate, in hopes to get it off without hazarding the danger of the Hook, till engaging too far he instead of feeding him∣self has been made the Anglers food. Therefore Ladies, to prevent the Malady, which like a spreading Contagion dis∣perses it self into most Societies, you must keep your Eyes within Compass, from wan∣dring as much as possible, and resolve with your self, not to set any value or esteem upon earthly things, more than may be taken off if reason requires it; when the comeliness of any creature takes up your thoughts too largely: then to remove that Object: Place the Eyes of your Mind upon the Glo∣rious and Transcendent Beau∣ties, and Loveliness of your Creator; remember that God alone is the only worthy Ob∣ject to fix our Minds on, that we may have no desire to take it off, when earthly things though valuable, are of 〈◊〉〈◊〉 duration, and lost almost 〈◊〉〈◊〉 soon as possessed, and 〈◊〉〈◊〉 times create troubles and mis∣fortunes, carrying in themselves no solid or substantial Conte••∣ment. Remember what a mi∣sery Dinah, by giving her Eye to wandring, brought upon herself and others. Then 〈◊〉〈◊〉 preserve a purity of Heart, 〈◊〉〈◊〉 Intention too strong to be in∣vaded, or at least overcome you must keep a watch∣ful Guard over every Sense for if the Eye that is the light of the Body, be evilly disposed the rest of the Senses 〈◊〉〈◊〉 needs be dim'd and darkened: Consult Chastity and Modesty, and as far as their Rules allow, you may proceed with 〈◊〉〈◊〉 but all beyond is danger, which is to be shun'd and avoided, though the Eyes of other Crea∣tures, have no Objects but the visible Creation; and natural∣ly look down on the Earth, 〈◊〉〈◊〉 which their irrecoverable 〈◊〉〈◊〉 must return: Yet we have that more Glorious to Contemplate, which only can make us truly happy, for Heaven we ought to prepare for, our sight natu∣rally tends thither, and the Eye of Faith Penetrates and gives the Upright sense, a con∣versation there, before it 〈◊〉〈◊〉 off it's incumbrance of Clay. Give no occasion then Ladies, for any to tax your Eyes with any thing that is not modest, comely, and allowable; con∣sider

Elizabath,

Queen of Eng∣land, her sufferings.—Eli∣zabeth Queen of England, ••tands to this day the wonder of her Sex, as well relating to God's Providence in her many Deliverances, in the Reign of Q.Mary her Sister; as when ••he came to enjoy the Crown herself, for all the open Force ••nd private Plots, and Con∣••piracies against her, were frustrated, whilst she was in the Tower. Bishop Gardiner ••ent a Counterfeit Warrant for ••er Execution, but upon the Leiutenants going to know the truth at White-Hall, it was ••et aside: And such power ••ad that aspiring Priest with the Queen, that he was not so much as Repremanded, for go∣••ng about to Murder, under a pretext of Law, the best of Princesses, and Sister to his So∣veraign. —Every day they Laboured to bring her to destruction, for no other rea∣son but that she was a Prote∣stant; Once the boards were fir'd under her Lodgings; and whilst she was at Woodstock, under the Guard of one Sir Henry Beddingfield, whom she called her Goaler, a Russian belonging to him, attempted to murther her, but was pre∣vented: At another time Gar∣diner sent one to dispatch her, but Beddingfield being gone to London, had left strict or∣der with his Brother, that none should see, or speak with her till his return: So that the Villain fearing his Bloody pur∣pose was discovered, return∣ed without success. Her Sister dying, and she coming to the Crown, never was Queen or King more beloved by Subjects, nor shined more Glorious in the Actions of a Reign: And when her Clandestin Enemies were defeated, they brought by their Solicitations, the power of Spain against her, whose Invin∣cible Armada, was destroyed al∣most without fighting, & upon the rumour of this Invasion: She led her Army into the Field in Person: And riding through her Camp at Tilbury, with her Leaders-Staff; She made this Encouraging Orati∣on, worthy of so Heroick a Queen.—Even my Good People,* 1.44 We have been perswaded by some that are careful of our

• safety, to take heed how we com∣mit our selves to Armed Mul∣titudes for fear of Treachery, but I assure you, I do not desire to live to mistrust my Faith∣ful and Loving People: Let Tyrants fear, I have ever so well behaved my self, that un∣der God, I have always placed my Chief Strength and Safe∣guard in the Loyal Hearts and Good Wills of my Subjects: And therefore, I am come a∣mong you, as you see at this times, Not for my Recreation and Disport, but being resolved in the midst and heat of the Battel, to Live or Dye among you, to lay down for my God and for my Kingdom, and for my People, mine Honour and my Blood Even in the Dust. I well know, that I have the Body but of a Weak and Feeble Woman, but I have a Heart of a King▪ yea, of a King of Eng∣land too: And I think it a Scorn that Parma or Spain, or any Prince in Europe, should dare to Invade the Borders of my Realm, to which rather than any Dishonour shall grow by me: I my self will take up Arms, I will be your Gene∣ral and Judge, and the Rewarder of every one of your Virtues in the Field; I know already, for your forwardness, you have deserved Rewards and Crowns, and We do as∣sure you on the word of a Princess that shall be duly paid 〈◊〉〈◊〉: In the mean time my ••eutenant General Leicester, shall be in my stead, than whom never Princess Command∣ed a more Noble and Worshire Subject; not doubting but by your obedience to your Gene∣ral, your Concord in the Camp, and your Valour in the Field: We shall shortly have a famous Victory over these Ene∣mies of my God, of my King∣dom, and of my People.— Elizabeth our Famous Queen, when the Fleet she sent against Spain, was ready to set Sail made this Pious Prayer for their Suc∣cess, which for an Example to others we have inserted.

  Elizabeth Queen of England, her Prayer.

  MOst Omnipotent Maker and Guider of the World, that only Search∣est and Fathomest the bottom of our Hearts, and in thom 〈◊〉〈◊〉 the true Originals of all 〈◊〉〈◊〉 intended Actions; that by thy foresight, do'st truely discer••, how that no Malice of Revenge nor requital of Injury, 〈◊〉〈◊〉 desire of Blood-shed, nor gree∣diness of Gain, hath bred 〈◊〉〈◊〉 Resolution of setting forth 〈◊〉〈◊〉 Army and Navy; but a care∣ful Providence, and way Watch, that no neglect of Fo•••• or over-surety of Heaven, might breed either Danger 〈◊〉〈◊〉 us, or Glory to them. 〈◊〉〈◊〉 being our true Grounds, 〈◊〉〈◊〉 humbly beseech thee, with bend∣ed knees, to prosper this great Work; and with the best 〈◊〉〈◊〉∣winds guide the Voyage speed the

Elizabeth Couper,

An Ex∣ample of Christian Courage and Piety.—Elizabeth Couper, being a very Religious Wo∣man in the way of the Refor∣med Worship, in King Edward the Sixths Reign: Was howe∣ver, afterwards through Temp∣tation, Perswasion and Fear, prevailed with, to Sign a Re∣cantation at St. Andrews Church in Norwich; after which she scarce got home, be∣fore she found her Spirits so afflicted, that she was scarce able to support herself, and the Agony of her Mind; all that Night, she was restless, and though she prayed to God, she could find no sweet influ∣ence of his Holy Spirit refresh∣ing her afflicted Soul: She la∣boured under this anguish for a time; but perceiving it increas∣ed upon her more and more, even almost to be Intolerable; she resolved rather to hazard her life, than to continue un∣der the Almighties displeasure, and so went to the same Church and openly Renounced her Re∣cantation, for which she was sent to Prison, and soon after found herself full of Joy, and so continued with a Christian Courage, till she Sealed the Testimony of her Faith with her Blood.

Elizabeth,

a King of Hungaries Daughter, and Wife to Lewis the Landi∣grave of Tharengia: Amidst the Pomps and Glories that Replenished the Court, was so Humble, Modest and Meek, that she put off her costly Ap∣parel, and in disguise made it her Business to Visit and Re∣lieve the Necessities of the Poor; and when she went to her Devotions, she laid aside her Greatness, and declining from her State, went and kneel∣ed among the poorer sort of People. After the death of her Husband, she retired from Populous Cities with a small Train of Attendance, and even thinking them too many quit∣ed all, and 〈◊〉〈◊〉 her Fathers

Elphlerda,

Sister to Ed∣ward a Saxon King before the Conquest, and Wife to Ethel∣dredus Duke of Mercia; was so renowned for her Courage, and Bravery of Mind, that few Nations ever aff••rded a more Famous Virago, She (her Hus∣band dying) overthrew the Welch in several Battels, who made Incursions into her Terri∣tories, and in bloody Fig••ts, ••ut the Danes to the rout: She bui••t divers Ruined Cities, and 〈◊〉〈◊〉 her bleeding Country, to a smiling Condition; with whose Fame and Praises our Histories abound. And King Henry the Fifth, whilst Prince of Wales, admiring her Cou∣rage and Conduct, made cer∣tain Latin Verses in Commen∣dation of her. We might un∣der this head of Examples, men∣tion many more, no le••s Famed for Piety and Vert••e, than Valour and Renown; but seeing we are to scatter them as Diamonds and Pearls to Illustrate the whole Work, these they may here 〈◊〉〈◊〉 to the Credit and Honour of the Fair Sex.

Eleanor

Queen of England her Vertuous and wonderful Example of Love to her Hus∣band. —Edward Son 〈◊〉〈◊〉 Henry the Third King of Eng∣land, resolving to pass into the Holy-Land, with divers other Princes, for the Recovery of it, and the City of Jerusalem, which the Infidels had taken away from the Christians and violently oppressed them. E∣leanor Daughter of Ferdinand the Third K. of Castile, his cha••e and vertuous Wife; would by no means be perswaded to stay behind, but resolved in that long and dangerous Voyage to accompany him: No entr••∣ties, nor the hazards laid be∣fore her, could prevail with her, to be without her Hus∣bands Company, saying, Sh•• knew she must die, and if so dyed in the Land of Promise, she was as near if not nearer in

Eul••lia,

a Noble Virgin of Portugal, contemning all Earth∣ly Glories as transitory things, in which was no solid or sub∣stantial good, laid aside, her Treasure, and Splendid At∣tire for the Adorning her Body, and only took care to dress her Soul, That it might be an acceptable Spouse, fit for the embraces of the Glorious Bride∣groom; the made Sobriety, M••∣desty, Chastity, Works of 〈◊〉〈◊〉 and Charity her daily Famili∣ars, she took her Love off from Worldly things and placed it on those above: And lived the life of a Saint; a rare Ex∣ample to those that are young and beautiful as she was, to Pa∣tern out, if necessity requires it; and the Immortal Soul be at stake for the trifling vanitie•• of this World: See thus con∣tinued in Piety herself to in∣struct others, 〈◊〉〈◊〉 hor Per••e∣cution arose, and the 〈◊〉〈◊〉 viz. the 〈◊〉〈◊〉, mentioned in St. Johns 〈…〉〈…〉, her the 〈…〉〈…〉 to fly into the 〈…〉〈…〉 the Flood, that the Dra•• 〈◊〉〈◊〉 out of his 〈…〉〈…〉 resolved with 〈…〉〈…〉 true Christian Courage. 〈◊〉〈◊〉 those that were command∣ed by the Emperours Edict, to Sacrifice to the Idols, or the Representations of the seigned Heathen 〈◊〉〈◊〉 To be, 〈…〉〈…〉. And though her Parents who loved her 〈◊〉〈◊〉,

Crampies

of Female Cou∣rage, Constancy, and ma••••••∣ther singular Vertues—Agn••s Gabril, being questioned about

• her Religion, had Twelve Ar∣ticles put up against her, which she denyed, and put her Ad∣versaries upon the proof, when (strange for one to Imagine) they produced her husband and two Sons, whom they had perswaded before to abjure their Religion, and caused them to give Evidence against her: But she bore all with a Christi∣an Patience, and being con∣demned, she joyfully embraced the flames.—Anne Hunter hearing her Son William who lived at Brentwood in Essex, was condemned to the flames by Bonner Bishop of London, in Queen Maries days: She together with his Father came to him, and finding there was no hopes of Life for him▪ but by a Renunciation of his Religion, they were so far from perswading him to it, that they fervently prayed to God, he might persevere in it, and continue constant to the end; in that good way he had begun: The Mother adding, that she thought herself happy that she had born such a Child as could find in his heart, to lose his Life for Christs sake; to which th••s Son cheerfully answered; For the little pain that I shall have, which is but for a Mo∣ment! Christ hath promised me a Crown of Everlasting Joy: His Mother almost Transport∣ed with this Expression, fell on her knees, and said, I pray God to strengthen thee my Son, to the end, I think thee as well bestowed, as any Child I ever bore.—Adelicia, a Gentle∣woman about 23 Years of Age, coming from Gascoin to Paris, to join herself with a Church there, was betrayed to the Ma∣gistrates, and condemned to be burnt; which she bore with admirable Patience, but Gods Judgment overtook her Prosecutors, for they quarrel∣ling about the price of her blood, slew each other,— A Woman and her Son in the Low Countries, being condem∣ned to be burnt alive, and their Ashes to be sprinkled in the Air: As they were carried back to Prison, they said, now blessed be God, who causeth us to Triumph over our Ene∣mies; This is the wished for hour, the gladjoin day is come Let us not therefore be forget∣ful, to be thankful for that honour God doth us, in thus conforming us to the Image of his Son: Let us remember those that have troden this path before us, for this is the high-way, to the Kingdom of Heaven, and being brougt it to to the Stake, they sung Praises to God in the flames.— A•• Potten and John T••unch∣field, in the Reign of Queen Mary, being Imprisoned at I••••••ich, one of them before she was apprehended, was by her Friends perswaded to avoid the threatning danger by flight, but ••rong in Faith, and Chri∣an 〈◊〉〈◊〉, Couragiously she re∣ply••d I know very well that

• being Persecuted in one place, it is lawful for me to fly to an∣other: But I am tyed to a Hus∣band, and have many young Children; and I know not how my Husband, being a Carnal Man, will resent my departure from him: Therefore, I am resolved, for the Love of Christ and his Truth, to stand the worst Extreamity And so being apprehended, was Con∣demned to the Flames, and dyedeou ragiously.—Ama∣••onians, were a Warlike Wo∣men in part of Scythia, who held a Female Government, and Warred with divers mighty Princes; maintaining their Laws and Customs by Policy, and by the Sword. Penthisi∣lia, one of their Queens, came with a Thousand Virago's to Troy, and assisted Priamus a∣gainst the Greeks, where she and most of her Women, Fighting Valiantly, and Act∣ing wonders in Arms, were at length sl••in.—Athenias, though of mean Parentage, yet of Excellent Wisdom, Learn∣ing and Education, beyond what could be expected from the degree of her Birth, was for these and other good. Qua∣lities, preferred to be an Em∣press, when divers Great Prin∣cesses, Rich and Powerful in Friends, and had Kingdoms to their Dower, were refused.— Aspasia a Meletian Virgin, was so excellent in all Philosophical Contemplations, and fluent in f••••tori••••, 〈◊〉〈◊〉 the Wise and Renowned Socrates, that Mir∣ror of Philosophy; confesses without blushing, that he imi∣tated her in his Facultas Poli∣tica. — Amalasuntha Queen of the Ostrogothes in Italy, was not only Learned in the Latin and Greek Tongues, but speak exceeding fluently all the Languages that were spoke in the Eastern Empire, now possessed by different Na∣tions. —Amesia, a Modest Roman Lady, being falsly ac∣cused of a great Crime, and ready to incur the Pretorial Sentence; she with a Manly yet Modest Courage stept up and with an Audible Voice, and Becoming Gesture, plead∣ed her own Cause so Eloquent∣ly and Effectually, that by the publick Suffrages, she was acquitted of all Aspersions, and her Accuser severely punished. —Apolonia, a Virgin of Alexandria, for speaking bold∣ly in the Defence of her Faith, had her Teeth pluck'd out in a rude manner, by the Tor∣mentors: She was doomed to the Flames, and willingly snb∣mitted, Rejoicing and Glori∣ously Triumphing over Death by her Patience and Constancy in suffering.—Alceste, Queen to Admetus King of Greece willingly resigned herself up to death, to redeem the health and life of her Husband, in Sucking a Poysonous Wound he had received in the War.— Agrippina, the Mother of D••∣m•••••• Nere, was killed by he••

Eloquence,

Eloquence of Speech, Se••••ger calls it, The Garment of Nature and says it covereth the Soldier with Arms for necessity, or as a Gown the Senator for Profit, and as a more dainty Garment for the Courtier and Citizen, for pleasure and profit. It con∣sec••••teth the 〈◊〉〈◊〉 R••••••ons of Mens Hearts, by the Parti∣cipation of one anothers thoughts: And we can call Discourse by no 〈◊〉〈◊〉 Title, than the vehicle of the 〈◊〉〈◊〉 These were the Ancient De∣crees of Truth, they thought it a happiness to have their 〈◊〉〈◊〉 〈◊〉〈◊〉 enlightned with a weight of Labour to search it, but the glory or human Na∣ture to speak us Thoughts are but the Children of the 〈◊〉〈◊〉, as Speech is of Thoughts: The Prudence of whose 〈◊〉〈◊〉 of excellent use to 〈◊〉〈◊〉 view it either in the 〈…〉〈…〉 or 〈…〉〈…〉

• no small Wisdom to be used in the framing, and the mate∣rial of ordinary Discourse, e∣very Speech acquaints us with the matter we ask, or the mind of the Speaker, which is de∣livered: The perfection of the Art of Speech to others, con∣sists in a volubility of Appli∣cation, and if a Lady could come to the Excellency of it, she may speak to a hundred persons, and yet vary her stile to each; which Art Alexander the Great, seems well to have known, whilst he Animated his Soldiers against the Persians in various Dialects. The A∣varitious, with hopes of great Treasures and Spo••ls; the Am∣bitious, he incensed with aspir∣ing to Honour; and the Ma∣licious, he provoked with a Re∣membrance of the former Grugdes and Hatred between the two Nations.—Thus Speeches that have an Edge or Point, enter sooner the Affecti∣ons, than Dull and Slow Ex∣pressions; nor would it be un∣useful to have the knowledge of the several Forms of Speech; of sudden Questions, of Sus∣pended Answers, and great va∣rieties of others, in which it may be thought no small Po∣licy consists: Together with the apprehensions of the Co∣lo••rs of Praise and Vice, and Vertue : But in the use of these one would have rather the largeness of understanding, to turn ours self in with, dexte∣rity; than to be tyed to the straightness of a few Rules of Remembrance. To have Wis∣dom grounded in the Hea•••• and not too much in the Tongue becomes Policy; 〈◊〉〈◊〉 on all occasions ought to be∣come the Person that use them; as when you speak be∣fore a Prince, you must 〈◊〉〈◊〉 an Oration worthy of his he••••••ing; if to one of mean Capa∣city, your stile must be suited to his Understanding,Se•••••• approves not Speech to be Ex∣cellent, when words are 〈◊〉〈◊〉 quickened with the Life 〈◊〉〈◊〉 Reasons, but are only uttered with the Plausibility of 〈◊〉〈◊〉 Speaker: And again Immitation of others, however useful, yet is servil, because it should come from the fluence of happy C••∣gitations, not Imitations.B•• this is rather to be referred 〈◊〉〈◊〉 the Characters of Stile and O∣ra••ory, than to a serious Ob∣servator of Eloquence makes for the Credit of the matter, but to speaking agreeably 〈◊〉〈◊〉 whom you direct your Speech shews more of the Wisdom 〈◊〉〈◊〉 the Person. Those who have the Stile of Eloquence, ••••••∣ther use the applause of it for pardon of faults, than for ••••••∣frage to Vertues Merits. T•••••• to know the parts of Speech is not only the part of a good Grammarian, but a Po••••••••. But where there is not a n••••∣ral Promptness, it may be im∣proved (if the speech be 〈◊〉〈◊〉 disordered with Impediments with Reading of Books, which

Cr••••il••••••

of Women, in the Creat••••••.—With an excellent State 〈…〉〈…〉 the presence of a 〈…〉〈…〉

• What attractive beauty in the Eye? What an admirable dispo∣sure in the contexture of every part? So as I cannot sufficient∣ly wonder at the stupidity of that meer Scholastical Wooer:

  Who being in the way of pre∣ferment, received a very free welcome from a Gentleman nearly neighbouring, whose aim it was to bring him into acquaintance with a kinswo∣man of his, hoping it would be a competent advancement for her, by matching them together. All access, which promised all good success, was admitted him; with such op∣portunity, as might have in∣duced another Zen••••••ates to enter into a pirley of Love. But hear how this amorous Schollar acquitted himself, as if his Soul by a strange transmigration had passed into that dull Z••••••••••tes, or Ze∣nophanes into his in thinking Love to be composed of Earth! One Winter evening was the Q••••ntilian with that lovely Dansel left together; purposely (if there were left any beatings of Love in his pulse) to break the matter unto her. She poor Wrench, long expected from this Pre∣dicament of Fancy some plea∣sing encounter or other; but ••••thing was done by this 〈…〉〈…〉 there 〈◊〉〈◊〉 on both sides, without the 〈◊〉〈◊〉; till such time as 〈…〉〈…〉 apprearing a little out of her skirts; 〈◊〉〈◊〉 received from her affectio•••• Schollar, after some fea•••••••• pumping, this lovely pieced Rhetorick: Surely Mistress you have a goodly fair Fo•••••• God be praised.

  How mean∣ly was Beauty bestowed, to become an object to his du•••• Fancy, who knew not how to value it? Though, no doubt, with that excellent Geometri∣cian, he could well enough ga∣ther by the proportion of her Foot, the entire Feature; which would wound him as deadly to the Heart, as Achilles w•••• wounded in his Heel.—It•••• the Eye that conveys Love 〈◊〉〈◊〉 the heart; curious Models 〈◊〉〈◊〉 to dull Spectators, move 〈◊〉〈◊〉 admiration, and consequently leave but a weak impression. To see a Compaspe portrayed in her Colours; her V•••••• enazured ; her sweet Smiles shadowed; her Love-enthralling Eyes sparkled ; and all the•••• with a native Art, and 〈◊〉〈◊〉 Colour displayed, would make their Apelles to do what he did: Whence we read, that Alex∣ander, the Worlds Monarch, not only affecting, but adm••••∣ing the Art of Apelles; to parallel his skill with an equal subject; commanded him on a time to Paint Campaspe naked who was then held the Beauty of that Age; which Apo•••••••• having done, his Pencil pur∣chased him a pen••ive he•••••• falling in Love with her who was his Pi•••••••• and wh••••••

Elizabeth Carew,

wrote the Tragedy of Mariam.

Elizabetha Joanna We∣••••ous,

an English Poetess of some repute in the esteem of Farnaby.

Etinna,

a Poetess of Tros who is said to have writ a Poem in the Doric Dialect, consisting of 300 Verses: She dyed at Nineteen Years of Age.

Eurhesia,

an unknown Poe∣••ess except by a fragment of 32 Latin Verses.

Eccho or Echo,

(Gr.) a resounding, or giving again of any noise, or voice in a Wood, Valley, or Hollow place. Poets feign, that this Eccho was a Nymph so call'd, who being rejected by one whom she lev'd, pin'd away for sorrow in the Woods, where her voice still remains, answering the Out cries of all complaints.

Esseminate,

(essoeminatus) Woman-like, nice, wanton.

Eleanor,

a Womans name from Helena, i.e. pitiful.

Elizabeth,

(Hebr.) the God of Oath, or (as some will) Peace of God, or quiet rest of the Lord. Mantuan playing with it makes it Eliza-bella. Min. ridiculously compounds it of the Hebrew word El. i. Deus, and the Greek Isa and Beta.

Elopement,

(a Law Term) is when a married Woman leaves her Husband, and dwells with the Adul••erer, by which, without voluntary Submission, and reconcilement to him, she shall lose her Dower, Stat. West. 2. c. 34.

Sponte virum mul••er fugiens, & adultera fa'cta, Dote sua careat; nisisponse sponte retr••••ta.

Elysium or Elysian fields,

(Campus Elysius) a Paradise, into which the Heathens belie∣ved the Souls of the Just went after their departure hence. This Elyzium is meant by Virgil, when he says,

Devenere locos lotus, & amaend vir•••• For〈8 letters〉〈8 letters〉on nemorum, 〈◊〉〈◊〉 beate••.

E••bellish,

(Fr. 〈◊〉〈◊〉) to beautifie, garni••h, adorn be∣deck, trim up, or set out unto the Eye.

Embryon,

(embryo) a Child in the Mother's Womb, before it has perfect shape; and by Metaphor, any thing before it has Perfection.

Epithalamy,

(epithalami∣um) a Bridal Song, or Poem or a Song at a Wedding in Commendation of the pa•••••••••• married; Such also is that of Stella in Statius, and of 〈◊〉〈◊〉 in Catullus &c. It is so called

Erato,

one of the Nine Muses, who (as Ovid saith) Nomen amoris habet.

Eve

the Wife of Adam; from the Heb. Evah, i.e. liv∣ing or giving Life. Adam so call'd his Wife, because she was the Mother of every living thing.

Eugenia,

(Gr.) Nobleness or Goodness of Birth or Blood.

Eye-bite,

to bewitch with the Eyes.

Erhidne▪

a Scythian Queen, who had three Children at a birth by Hercules.

Edessleda, Ehseda,

govern'd the Kingdom prudently eight Years after the death of her Husband Ethelred, King of the Merc••ans.

El 〈◊〉〈◊〉,

Cu. a Step∣mother.

Emme,

a Womans name, either as Anne or Eigiva, help∣giver.

Endomment

de la plus belle 〈◊〉〈◊〉 Widows dower of Lands ••olden in Soc••age, as the fairer or better part.

Endea••ion,

a Shepherd in

Enge••-〈◊〉〈◊〉.

Bright angel. Love with the Moon, 〈◊〉〈◊〉 stops every night to kiss him being cast into a perpetual 〈◊〉〈◊〉 on the Top of Le••••mus Hill.

Ephiatres,

g. the Night∣mare.

Epiraene,

g. comprehend∣ing both Sexes under one gen∣der.

Erigone,

Daughter of L••∣rus, who hang'd herself for her Father's death, the Constella∣tion Virgo.

Eriphile,

for a Bracelet be∣tray'd her Husband Amphi••••∣as to the Theban Wars, to 〈◊〉〈◊〉 Destruction.

Eros,

g. Love,Cupid.

Ester,

(f. Estre) c. Sub∣stance, State or Being.

Esther,

h. Secret.

Eur••dire,

being fetch'd from Hell by her Husband Orphen was snatch'd back again, be∣cause he lookt back on her be∣fore she arrived upon Earth

Erp••••tant,

[fee-] tail, 〈◊〉〈◊〉 having Lands given to a M•••• and the Heirs of his Body, 〈◊〉〈◊〉

F.

Fabia,

a Beam.

Faith,

a Name com∣monly used.

Felice,

i. Happy.

Florence,

i. Flourishing.

Florida,

i. deck'd 〈◊〉〈◊〉 Flowers.

Flaminea,

i. Fiery.

Fortune,

as if vertu••••, ••••∣vertendo, so called for her Mutability and Inconstancy.

Francis,

i. Free.

Frideswid,

i. very free, or truly free.

Fa••rada,

Third Wife to Charlemaign, a Woman of such Ambition and Cruelty, that the People not being able to endure it, and she at the same time being countenan••'d by her Husband, they depos'd them both, and set up, Peppin, one of Charlemaign's natural Sons.

Faussa,

the Wife of Con∣stantine the Great, falling in Love with Crispus her Hus∣band's Son by another Wife, and he refusing to comply with her Lustful desires; she accus'd him of attempting her Chastity, whereupon without sssmination he was put to ••••eath; but the Wickedness turning afterwards to light, the Emperor caus'd her to be 〈◊〉〈◊〉 in a hot Bath.

Feronia,

a Goddess of the Pagans, to whom they attri∣••••••e the Care of Wood, and is ••o call'd from her Temple ••ear Feronia, not far from a Wood Consecrated to her; and those that worshipped her are said to walk on burning Coals, 〈◊〉〈◊〉-footed without any hurt; and in 〈◊〉〈◊〉 Temple they En∣franchised their Cap or Hat, in ••••ken their Condition was al∣••••red.

Flora,

the Goddess of Flowers, said to be the Wife of Zepherus, or the gentle West-wind, which with friend∣ly Gales in Spring time clears the Air, and makes Flowers to grow, though Lactantius will have her to be a Roman Curtezan, who was w••nt to set up a May-pole with Gar∣lands of Flowers before her door, to allure Young-Men to her House by which Stratagem she got much Riches, which she leaving to the Common∣wealth when she dy'd, was for her Liberality styl'd a Goddess; and the Games called Ludos Florales celebrated to her Me∣mory.

Fluonia,

an ancient Name given by the Pagans to June.

Fraud,

a Goddess whom the Ancients address'd them∣selves to, when they desired not to be deceived themselves, but to deceive others, she was figur'd in an unseemly shape her Face being that of a Woman, handsom and comely, but her Body that of a party colo••r'd Serpent, with a Scorpions Tail; her smooth Face denoting spe∣cious Pretences and Flattery to deceive her speckled Body, the different Stratagems to bring Frands about, and the Tail sig∣nified the Sting or bad Conse∣quence. that attend such Acti∣ons.

Ferdegunda,

Queen to Chilperick the first King of France, she was at first a Ser∣vant to And 〈◊〉〈◊〉 his 〈◊〉〈◊〉 Queen, whom he banished to make room for her, though she had borne five Children'••••. She created great mischiefs, in France, causing all those the

Fritigilde.

Queen of the Merconians, she was convert∣ed by one of St. Ambross's Sermons to the Christian Re∣ligion, and perswaded her Hus∣band to do the like, making a League with the Romans, that she might come freely to Millain, where he was Bishop to see him; but when she came, to her great Grief, she found the City in Mourning for his death.

Fausta,

Daughter to Sylla, she was contrary to the Cruel Temper of her Father, a vir∣tuous, mild and compassionate Lady, endeavouring to save those Romans of Marins's Fa∣ction whom he doom'd to dye, and did all the good Offices she could to prevent the Mise∣ry Rome was at that time fal'n under.

Friendship,

between two Persons or a different Sex can∣not be 〈◊〉〈◊〉?— — Ansia. We look upon the groundless suspitions so com∣mon in relation to matters of this nature, as base as they are wicked, and chiefly owing to the Vice and Lewdness of the Age, which makes some Persons believe all the World as wicked as themselves. The Gentleman who proposes this question seems of a far diffe∣rent Character, and one who deserves that Happiness which he mentions; for whose satisfa∣ction, or theirs who desire it, we affirm, That such a Friend∣ship is not only innocent, be commendable, and as advan∣tagious as delightful. A 〈◊〉〈◊〉 Union of Souls, as has been formerly asserted, is the Essence of Friendship. Souls have no Sexes, nor while those only are concern'd can any thing that's criminal intrude. To a Conversation truly Angelica, and has so many charms in't that the Friendships between man and man deserve not to be compar'd with it. The ve∣ry Souls of the Fair-Sex, as well as their Bodies, seem to have a softer turn than those of Men, while we reckon our selves Possessors of a more solid Judg∣ment and stronger Reason, or rather may with more Justice pretend to greater Experience and more advantages to im∣prove our Minds; nor can any∣thing on Earth give a greatest or purer Pleasure than com∣municating such knowledge in a capable Person, who if 〈◊〉〈◊〉 another Sex▪ by the Charms of her Conversation inexpressibly sweetens the pleasant Labours and by the advantage of a 〈◊〉〈◊〉 Mind and good Genius 〈◊〉〈◊〉 starts such Notions as the In∣structor

Fornication,

Uncleanness, and impudent and shameless Uncleanness in general, being one of the Reigning Sins of the Age; and for the sake alone of which, in a manner, a whole Army of other subservient Sins, and some of them still more abominable than it self, are en∣tertain'd, as Oaths, Execrati∣ons, Blasphemies, Drunkennes∣ses, Envyings, Murders, and 〈◊〉〈◊〉 of Cruelties, and an ••nfinite Rabble of others, mi∣tating under this one Head and Generalissimo; and for the ••etter securing the Throne of his Imperial Vice, Atheism it self is called, or a more nonsen∣cal and impious Deism pressed 〈◊〉〈◊〉 the Service; and the Be∣ing of God, himself, as much 〈◊〉〈◊〉 A lies in the Power of sensual ••ools, destroy'd, or he turn'd 〈◊〉〈◊〉 of this lower World, and 〈◊〉〈◊〉 to the furthermost 〈◊〉〈◊〉 ••eavens, to lead a lazy Life ease and pleasure like those 〈◊〉〈◊〉 Miscreants; and all for∣•••••• because daring Sinners ••ight the more securely com∣mit chiefly this one sin; I say, ••ot only Uncleanness in gene∣ral, being so very prevalent in this Age and Nation, and the chief Motive, whatever other Pretences are made of Mens setting up for Atheists and Deists in our Times. But For∣nication in particular, being ei∣ther slightly thought of or open∣ly defended or excused; not only by those that de••ie Religion, but even by a great many Zealous Pretenders to Christianity, de∣cluded by the Subtilty of Satan, who in favour of their Lusts, instructs them to be Ingenious to their own Destruction, by wresting and misapplying se∣veral Expressions and matters of Fact in Scripture, to induce them to believe simple Forni∣cation either no sin at all, or a very small one. The Apostles words are, Flee Fornication; which are directed chiefly against simple Fornication, or Fornicati∣on in a strict sense; because almost all the Gentiles, a great many Jews, and not a few Carnal Christians deluded by them, thought it to be no sin, or at worst, a very little one: A∣gainst whose pestiferous Errors the Apostle chiefly opposes this Precept, Flee Fornication. As being absolutely perswaded, that if he once convinc'd Men that the lowest degree of actual Lust, viz. Simple Fornication, was so far from being no sin, that 'twas a very great and ca∣pital Crime, disturbing Hu∣man Society, and inverting its Orders and Constitutions; and moreover cutting Men off

• from the Body of Christ, and excluding them Heaven: There would be little need of Preach∣ing against the gross and more hainous degrees of the same unruly Passion, as Adultery, In∣cest, Sodomy, and other name∣less Lusts, already condemn'd by the very Heathens, and al∣most all the World. As to the manner how we are to flee it, it must be avoided, 1. In A∣ction, 2. In Affection. 1. In Action, we must not only a∣void the gross Act it self, but all subservient Acts leading to it, though from never so far off: All Acts of all and every of our Senses, and of all Mem∣bers instrumental to their Ope∣rations, that may in the least tend to the inciting or pamper∣ing this Lust, or to the promo∣tion of the Execution of its inordinate Suggestions; so that we must keep our Eyes, our Ears, and our Hands Chaste too, as well as those Members that are the immediate instru∣ments of Carnal Commerce. Motives against it are there, 1. Its great hainousness and criminal Nature, proved first by its po∣sitive-and peremptory Con∣demnation in Scripture, as in Heb. 13.4. Ephes. 5.5.6. and Rev. 21.8. 1 Cor. 5.9, 10. and that grounded upon these Rea∣sons: And 2dly, By all these Reasons, viz. Because it is a Sin against the Dictates of right Reason, and tending to the Confounding of all Human Societies, the destruction of the increase, and prevention of the Multiplication of Mankind against Human Charity, and Christian Purity. 3dly, Be∣cause it is against a Man's own Body and anothers too. 4thly, Because against all the Sacred Persons of the Trinity, disho∣nouring God the Father, by abusing his Creature, God the Son, by dismembering him, and rending his Members from his Body, to give them to a Harlot, against the Holy Ghost, by defiling our Bodies, and the Bodies of others, which are his Temples, with the ••••••∣thiest of Pollutions, and against the whole Trinity, by being a kind of Idolatry too, that tempts Men to Idolize the fa∣ding Glories of Flesh and Blood before the heavenly God, and pay greater Worship to a 〈◊〉〈◊〉 White and Red in a 〈◊〉〈◊〉 Cheeks, than to the Original Fountain of all Beauty and Per∣fection, the Infinitely Glorious and Beautiful Creator of all.— —Other Motives of a 〈◊〉〈◊〉 Classis, are, 1. Its shameful∣ness dictated by Nature, 〈◊〉〈◊〉 sense of which the most im∣pudent have much ado 〈◊〉〈◊〉 to smother. 2dly, The 〈◊〉〈◊〉 and uneasiness of it, 〈◊〉〈◊〉 yet its vanity and 〈◊〉〈◊〉 shortness, together with its un∣satisfying Nature. 3dly, 〈◊〉〈◊〉 Expensiveness of it every 〈◊〉〈◊〉 And 4thly, The Mischievo••••∣ness of it, in all the following Respects, in Spiritual Mischief viz. —1. To the 〈◊〉〈◊〉

• himself, by cutting him off from the Body of Christ, and Favour of God, and rendring him uncapable unless Satisfa∣ction first be publickly given, to Communicate any more with the Faithful, either in Civil or Religious Conversati∣on; by depriving him of the Spirit of God, and of the Pro∣tection of Angels, wounding his Conscience, distracting him in Religious Duties, bereaving him of his Judgment, Reason and Freedom, even to mind but his worldly Affairs, depri∣ving him of his Peace and a Quiet; and lastly, to apply deceitful Plaister to which, by disposing him to a feared Con∣science, and to Atheism it self; and the infallibly damning Sir of final Impenitence, and so totally turning him out both of the Church Militant, and Triumphant, and Damning him infallibly to Hell Torments. —And again, In Tempo∣ral Mischiefs, viz. by ruining Body, Reputation, Estates, Friends and Relations. — 2. Its Mischievousness to the Woman, whom this ug∣ly Sin involves in all the above∣said Mischiefs and Punishments, and in some respects, to more. — 3. To the Child or Children so wickedly Begotten, which are often Murdred, or 〈◊〉〈◊〉 to Pine, or bred up to but very ill and uneasie Conditions 〈…〉〈…〉, and are always 〈◊〉〈◊〉, disgraced, &c.— 〈◊〉〈◊〉 4thly, and lastly, To Hu∣man Society, and Christian Re∣ligion in general, and this Na∣tion and Protestant Religion in particular; by the abominable Murthers, Quarrelings, Envies, Law-Suits, Destructions of Fa∣milies, Cursing, Swearing, Blaspheming, and a whole In∣undation of numberless other Vices and Debaucheries, and Scandals, and Ruins, and De∣vastations of Families, Cities, and Countries with which it is attended. To avoid this Sin, I advise you, 1. To Marry prudently, so as this Vice may be best restrain'd. 2dly, Care∣fully to resist and suppress the first Motions of Lust. 3dly, To avoid Temptation, and tempting Places, Objects, Em∣ployments, &c. 4thly, And all other occasions to this Sin, as high-feeding, &c. 5thly, And all other Vices that lead to it, as Pride, Vanity, Luxu∣ry, Debauchery, Drunkenness, Covetousness, &c. 6thly, To Mortify it by frequent Fastings, and a continual Sobriety and Temperance in Meat, Drink, Clothes, Words, &c. 7thly, By Meditating upon the Falls of others their Punishments and deplorable Ends: And a∣gain, upon the Constancy and Happiness of others, both sin∣gle Persons, Cities, Armies, Nations, becoming Prosperous, Victorious and Happy, by the strict observation of Tempe∣rance, Sobriety and Chastity. 8thly, By considering the Va∣nity, Frailty, and manifold

Friendship contracted by single Persons,

may it con∣tinue with the same Zeal and Innocence if either Marry? —Answ. That excellent Person, the Reverend Bishop Sanderson has a Case very near ••kin to this, if not Nicer, which the Persons concern'd will find extreamly well worth their Reading and Considerati∣••••. —In the mean time we Answer—It may, tho Ten to One if it does; since in those Circumstances there will be a great hazard, that either the 〈◊〉〈◊〉 will spoil the Zeal, or the Zeal the Innocence: Not but that there's a great deal de∣pends on the Characters of the Persons concern'd; a Friend∣ship may perhaps be Innocen•• where 'tis not safe; but hardly either long, in this Case, unless between those of great Pr••∣dence and Virtue, since 'tis of∣tentimes only a Pretence, and as such, one of the most dange∣rous things in the World. In the mean time, as Generosity may be Criminal, so Suspition is base, and one infallibly ruins Friendship as the other may Virtue and Honour, though a prudent Caution may perhaps be a Medium between both. The worst on't seems to be here.—That seeing Friend∣ship can be only in the heigh•••• (as we have formerly describ'd it) between two, how shall it remain with equal Zeal and Innocence, at least Justice, when one is Marry'd? Forei∣ther there must be more or less tenderness for the Friend than for the Wife or Husband,— If more, 'tis Injustice; for People ought not to Marry any, but such as are fit to make Friends; if less, the for∣mer Friendship must be dimi∣nish'd, as if the Marriage be happy, it generally perhaps al∣ways is. If I amn't mistaken, the pinch is here, and the 〈◊〉〈◊〉 accordingly, That if the Friendship between the Per∣sons Marry'd have but the as∣cendant, and if that be conti∣nued with the highest degree of Zeal, any lower measure of that

Fair-Face,

its great Ad∣vantages. —The Sovereign∣ty of Beauty is a Prerogative born with the Sex, and the on∣ly thing whereof we have at no time been able to divert them: The Moroseness of the Philosopher, the Speculation of the Recluse, the business of the Statesman, nor the Fa∣tigues of the Warriour, have rendred them insensible of its Charms. I dare appeal to any Man that has Eyes and a Heart. If Mankind were consulted, we should scarce find one In∣dividual of so cold and satur∣nine a Temper, who has not seen some Face that charm'd him.—It is reported of a Persian Monarch, who for many years had no Issue, and being desirous to have an Heir of his own Body, upon his earnest Supplication to the Gods, he obtain'd his Wishes in the Birth of a Son; So un∣expected a Favour made him more than ordinarily solicitors for the Education of the Child, and his future Fortunes; wherefore he sent to the Astro∣logers for an exact Calculation of his Nativity: They return'd him Answer. That if the In∣fant saw Sun or Moon at any time within the space of Ten Years, he would most certain∣ly be deprived of Sight; The King thereupon caus'd a Cell to be cut for him in a deep Rock, recommending him to the C••re of a Learned Tutor to instruct him in the liberal Arts. The Time being ex∣pir'd, and he permitted to come into open Day, they brought before him a Dog, a Horse, a Lyon, with several others the most beautiful of Creatures, whereof he had been told, but knew not how to distinguish them. He shew'd some Complacency in the sight of them, but without any Transport, and asking their respective Names, he passed them over. They likewise shew'd him Silver, Gold and Gemms, which he survey'd with as little regard. The King at length commanded certain beautiful Virgins, and richly attir'd, to be brought into his Presence, whom the Prince no sooner beheld; but with a strange Alacricy in his Countenance, and Ecitasie of Spirit, he demanded what kind of Creatures they were, by what Names they were call'd, and to what use Created. His Tutor je••lingly reply'd. These be those evil Spirits of whom I have so often told you, the great Seducers of Mankind; To which the Prince warmly made Answer, If you have bet∣ter Angels, make much of them, good Tutor; but leave me to be attended by these pret∣ty Devils. If this Relation be not true in Fact, it is certainly so in Nature; and whensoever the same Circumstances shall

Females

most Religious. To the shame of Mankind it must be confess'd, and ascrib'd al∣most wholly to the Female-Sex, That Religion at this Day is any thing more than a Name. —This Point, though it be of the greatest Impor∣tance. and makes most for their Reputation, will require the least pains to vindicate; because, for what I see, we are indifferent how we con∣tend with them on this Score; We are but too willing to Resign to them this Spiritual Province: We are for secu∣ring the present Enjoyments, no great Traders in Faith, and care not how seldom we draw Bills of Happyness upon the other World; We are too bu∣sie for Contemplation, and leave it to Women as have more leisure to observe the Puncti∣lio's in Religion.—When the Saints of the Earth shall come to be Number'd, most certainly the Odds will be ma∣nifest on the Female Side. After all our vaunted Courage, and the Timerousness where∣with we charge them, he that looks into the Martyrologies, will find as many Female Names in Red-Letters, as o∣thers. It cannot surely be de∣ny'd, that Women are more Firm and True in their Devo∣tion to God than Men; since in that Occasion where most Affection was to be shew'd to God; There were seen Three Maries under the Cross where there was but one Disciple.

Form of Courtship,

for the use of young Batchelors.— I am within a short time to wait on a young Lady, who is one of the wonders of the Age, for Piety, Wit, Beauty, Birth and Fortune, and therefore wou'd desire a Form of Court∣ship, in Answer to the follow∣ing Queries.—Quest. 1. Af∣ter what manner shou'd a Gen∣tleman at the first Visit ascoft his Mistress?—Answ. 'Tis pity to rob the Old Accademy of Complements, and we won't pretend to set up a New one in its room. We suppose the Gentleman is not for having a Form of Words for this Occasi∣on, since Extempore Court∣ship is certainly the best, what∣ever Extempore Prayers are. Besides the Lady might chance to read this Paper, and then he is undone; as bad as the poor Spark who Complains he has lost his Mistress already by some such thing, unless he can perswade her, that good Wi••s jump, and that both he and the Athenians deserve that Name. We suppose therefore he rather desires a Direction for his Behaviour than his Words, which is almost as dif∣ficult to prescribe as the other, there being a Thousand little Circumstances which will ex∣treamly alter the Nature of the thing. Mistresses are to be at∣tackt

• like Towns, according to their Fortifications, Sci••uati∣on or Garrison, no general Rule to be given 'em. Some are weak of one side, some of some which a cunning and En∣gineer will soon find out: Some are to be Mined, some to be Bomb'd, some won by Storm, others by Composition, others to be Starved into a Surrender. The pleasantest way of Court∣ship we have ever heard of, was that of a very old, very rich, very covetous, very foolish, and very ugly Humble Servant, to a fine young Lady—whom having taken abroad in his Coach, after some prefatory Hums and Haws, and gentle Leers, he pulls out from under his Coat—what—but his great Boss'd Bible, with Silver Clasps, &c. and turning to the beginning of Genesis, shows her—not that Text, Encrease and multiply, which 'tis very likely he held his Thumb up∣on; but another a little after it, It is not good for Man to be alone, and thereupon made her a very seasonable Holding∣forth, on the Use and Excel∣lency of Matrimony. But this Method would go near to displease the Gallants as well as the Ladies, and therefore we 〈◊〉〈◊〉 much recommend it. For the Question in Hand, and the Gentleman's fine Mistress, if she be verily and indeed such a Non-pareil, as he represents her, in which Case we must tell him he ought to produce his Vouchers; for Lovers are for the most part errant Lyars as well of their Mistress as to 'em; and besides generally a little Purblind in the Matter: But if she be such a Miracle for Piety, Wit, Beauty, Birth and Fortune—and a Miracle she is indeed if she's but half of all this; we'll tell him what in our Judgment wou'd be his most proper Method; at his first ac∣costing her, He ought to ex∣press the highest Respect possi∣ble, but this more by his Acti∣ons than his Words; and ra∣ther to let her know that he Loves, which if she have Wit she'll soon discover, (or at least that he'd be thought to do so) than to put himself and the Lady to the Trouble and Con∣fusion of a Formal Declaration —which if at all necessary to be made, there's time enough for doing it afterward on their better Acquaintance.—Quest. 2. What Behaviour and Car∣riage in the Progress of an Amour, will be most Win∣ning and Acceptable to a Lady of Ingenuity and Fortune?— Answ. There are different sorts of Ingenuities—You shall have some Termagant Wits, like Sylvia in the Souldiers Fortune, that are only to be won by downright Catter-mauling, that is, Rambling and Fighting, and Scratching, breaking Legs and Arms, and Necks, and then to Purring agen. But we'll sup∣pose 'tis a Tame Wit, whose power this Gentleman is fallen

• into, and therefore she'll pull in her Claws when she playes with his Heart, and be more merciful to him than to make him break, his own before he softens hers. A Woman of true sense as she hates on one side a Freakish Lover, or a sup∣ple Fop, that's eternally Kneel∣ing, and Cringing, and Whi∣ning; so she'll ne're endure stiff∣ness. Pride and Haughtiness, which as ill becomes Love as it does Devotion: And the great∣er her Birth and Fortune are, something of a proportionable greater Respect ought to be paid her. In a word a modest Assurance, a Manly Behaviour, a Tenderness for all her Incli∣nations, a diligent Observation of her Temper and Humour, (much easier to be pleased than those of less Wit) Faithfulness, Assiduity, Liberality, and good Sense, will at last carry her, if she is not pre-ingaged or wholly impregnible.—Quest. 3. What Expression's fittest for a L••v••r to make use of to declare 〈◊〉〈◊〉 Passion?—Answ. That's impossible to prescribe▪ and as needless and as unreasona∣ble to desire Lovers Language is ••••ite contrary to the Chinese; of which 'tis reported that there are many Words impossi∣ble to be understood by speak∣ing 'em, unless they are also written or described on a Wall, over the Air. &c. Whereas the Language of a Lover can hard∣ly be expressed in Writing; at 〈◊〉〈◊〉 it thereby loses a thou∣sand little Beauties which it has when 'tis spoken: It has not that spirit which makes it acceptable, it looks stiff and dead, and there are very few even of our Dramatique Wri∣ters; whose Love-speeches read well, or appear free or natural: Whereas if a Man Loves in earnest, if he be not a perfect Fool, nay, almost tho' he is one, were it possible for such a one to be in Love, he speaks with another sort of a Grace, he is more in earnest, he his more spirit, he seldom wants Words to express his Concepti∣ons, unless he's a Dastard and Coward, and so unworthy a Ladies Affections, and he goes very often beyond himself at o∣ther times, and on other occa∣sions. Besides, this Love has in particular, beyond the other Passions, that it softens the Style, as well as the Tem∣per (whereas Anger renders it more harsh and rough) and makes even the Voice more tunable and harmonious. But shou'd a Man be Dumb, he cou'd not want ways to express his Passion; nay, sometimes a well manag'd Silence is the best Eloquence. He has Hands and can write—he has Eyes, and can say a thousand charm∣ing things with 'em; nay, ex∣press all his Passions, especially Love, Desire, Fear, Despair, Hope, Pleasure, Submission, or almost what he pleases with them; and that infinitely more to the Life than by any other

• way. But since there is Oc∣••••casion for some louder Lan∣guage, and a Dumb Mistress of the two wou'd be more ac∣ceptable, than a Lover in the same Circumstances; if he must speak, his Expressions ought to be of a piece with his Be••aviour before described: He ought to consider Time and Place, and as much to a∣void, being always dis••••••••sing his Love, and never doing it: His Expressions shou'd be quick, respectful, tender and lively, more understood than spoken, yet easily intelligible. In a word, there shou'd be in 〈◊〉〈◊〉 there—〈◊〉〈◊〉 quo••— which none but a Lover knows what to make of.—Quest. 4. Whether Tears, Sighs, and ••arnest Intreaties be of greater force to obtain a 〈◊〉〈◊〉 Fa∣vour, than a moderate D••gree of Zeal, with a wi••e and man 〈◊〉〈◊〉 ••arriage? —〈◊〉〈◊〉. Still 〈◊〉〈◊〉 she is— and thô such a one as described; yet there are few Ladi••s, but love to have an Absolute Power over their Lovers, and to be at least able to bring 'em to what they please; accordingly for Tears, and all that, thô a Lover ought not to be too free of using 'em; yet he ought to have a secr••t Reserve of 'em, to be at the Lady's Service, if she desires it; Thô we think on her side too, 'twou'd be better not to put him to't, and suffer her Heart to be wrought upon by some 〈◊〉〈◊〉 tedious Method, than such frequent Drops as even wear into Marble—least the Scene shou'd change in a few Months, and it shou'd be her Turn then, as it was formerly her Lovers. —Quest. 5. Whether In∣terrupting Discourse by repeat∣ed Kisses, ben't rude and un∣manerl••; and more apt to create Aversi••n than Love?—Answ.- Not so hally. Good Sir! you have made great Progress indeed in your Amour, if like the Tartars in their March, you are got to Plundering already, before there was any News of your being so much as arrived in the Country. If you get within one Step of the last, be∣fore you have got well over the 〈◊〉〈◊〉, ten to one but you'll make more haste than good speed.—To those—Os∣cula quae Venus—Q••intâ parte ••ui Ne••••aris imbu••t— as Friend Horace has it, before you have so much as made your first Addresses. But we'll be so kind to suppose this is on∣ly a Prudential Care you take, that you may know how to be∣have your self hereafter; when the Business is thus far advanc∣ed. Taking it then at that Point, the truth is, Killing is a lushious Dyet; 'tis too high Feeding for a Militant Lover, and besides extreamly apt to surfeit. He must therfore re∣member to feed cautiou••ly, as if he were e••ting Mellons Mo∣deration veri••y is an excellent thing, which he mu••t Observe from the Teeth outwa••d ••s w••ll

• as inward, and Kiss as well as Talk with Discretion. It may do like a high Cordial, or a Teaster of Cold Tea, a little now and then—but he must have a Care how he makes it his constant Drink; unless he has a mind to burn his Heart out. Then there are certain Times and Seasons to be Ob∣served: For Example, if a pair of soft Lips are about to pro∣nounce some hard thing or o∣ther —some terrible repulse or denyal—if they po••t, and look forbidding and angry —then a Noli Prosequi may lawfully be issued out, and one that understands the Methods of that Court, will be for stop∣ping the Proceedings as fast as he's able —Quest. 6. How far may Singing and Musick be proper in making Love?— Answ. There's nothing which Charms the Soul more than fine Musick. Osborn says unlucki∣ly, after his manner, of a fine Woman who Sings well, that she's a Trap doubly bai••ed; and why is not the same true of a Man? There being indeed something for ravishing in Mu∣sick, whether in Man or Wo∣man, that 'tis almost impossible for any thing that's humane to resist it; thô in Vocal still more than Instrumental: It smooths all the rugged Passions of the Soul, and like Beauty bewitches into Love, almost before Persons know where they are. But even here, as well as in all other Cases,Ex∣treams are to be avoided, ••••∣thing being more ridicu•••••••• than an eternal Fa-la of a L••••∣er; and a Lady of sense 〈◊〉〈◊〉 worth, wou'd as soon ma•••• choice of a Singing Master •••• one who is always tiring 〈◊〉〈◊〉 with hard Names and 〈◊〉〈◊〉 Ditties. He must then Sing very rarely or never, unless the Lady desires him; he must be neither too forward or a•••••••• and must not be of the ••••∣mour of most Songsters, who neither know when to begin, nor make an end. His Per∣formances must be natural and easie, and carry something of a free and genteel Air; and he must never himself appear too well pleas'd with 'em, but Or∣der it so, that he may seem to Oblige the Lady, not himself, by his Melody: At least le•••••••• appear to be accidential 〈◊〉〈◊〉, as if by chance, not knowing any hears him, and for his 〈◊〉〈◊〉 private Diversion.— Quest 7. Whether wou'd it be greater Prudence and Honesty for a Person of a narrow For∣tune, to conceal his unhappy Circumstances, 'till after mar∣riage▪ or to make his Mistress acquainted with the f•••••••• a•• soon as he has gained her Aff∣ection? —Answ. Supposing the Lady, such as she is de∣scribed, and not only Religi∣ous and Witty, and Well-born, but Generous too, which 〈◊〉〈◊〉 he may know by narrowly ob∣serving her Sentiments in other Cases of this Nature, we shou'd

• ... ••••ink is the most prudent and 〈◊〉〈◊〉 handsom way to reveal •••• to her before Marriage; for Woman of Sense will rather 〈◊〉〈◊〉 pleas'd than otherways, that 〈◊〉〈◊〉 can make the Fortunes of a Gentleman who wants nothing 〈◊〉〈◊〉, but may resent it very ill 〈◊〉〈◊〉 Cheat should be put upon 〈◊〉〈◊〉, when the once comes to 〈◊〉〈◊〉 it; whereas it must ••eeds encrease her Esteem of 〈◊〉〈◊〉 Gentleman, especially if 〈◊〉〈◊〉 really loves him, for him 〈◊〉〈◊〉 deal so ingeniously with her —And this for a Form of Courtship.—Quest 8. 〈◊〉〈◊〉 tells us of Love, that 'tis a 〈◊〉〈◊〉 pretty soft thing that plays about the Heart—I defire 〈◊〉〈◊〉 to explain this Definition, and what do you mean by the Word Thing? And how we may know this thing, from any 〈◊〉〈◊〉 playing thereabouts?— Answ. And here, thinks the 〈◊〉〈◊〉 Querist, have I blown up the Athenian Mercury for ever, for this cetainly they can no more answer, than I find out the Philosophers Stone. How∣ever let us try and see who gets first to the Gole. And first, Love is little because 'tis a Boy, and pretty because 'tis little, and soft because 'tis young, or if you please, because it has Wings, and consequently the Body on't must be downy. But the sage Querist asks further —what do you mean by a Thing, O the Philosopher! Why by a Thing we mean a Thing, and believe that's all the rest of the World means by it. But if we must be more Explicit, have at Metaphysicks—and ac∣cordingly we tell him for once that Res and Ens are synoni∣mous Words▪ and that Ens is — Quod habet Essentiam;—and now we have wonderfully Edi∣syed the Ladies, who may be apt to think there's some harm in all this Latin, tho' there's indeed no more than there is Nonsense in English.—But we had like to have forgotten one main part of the Doubt— Why does this little pretty soft thing play about the Heart? O Sir! Because this cunning young Rogue of a god, loves▪ like Lesba's Sparrow, to lye in Ladies Bosoms; and besides, whenever he shoots at 'em, he as certainly splits their Hearts in two, as ever Adam Bell did the Apple upon his Childs head; for, little Vrchin as he is, he's such a Dad at his Bow and Arrows, that ne're a Fins∣bury Archer of 'em all, can pretend to come near him. But still how shall we know this thing from another thing that plays about the Heart? What other thing is't that this Que∣rift finds so troublesome in his Doublet? If it be a Louse, the rest of the Description shows the difference, for that's not soft, nor pretty, nor per∣haps little neither: If it be a Flea, he has had the Very Ef∣figies of it formerly, Numb. Quest. 1. And can ne're sure mistake that for love, We

Female-Self-Conquests,

How bravely could that Noble Spartan Lady, when she mounted the Sciffold, to receive the stroke of Death; hecken to her injurious Accus∣er, and with a Mild and Graceful Aspect, advertise him of the wrongs he had done her: Wishing him to lay his hand on his heart, and make his Peace seasonably with the ••ods▪

For my life quoth she, as it is of little use to the State, so 〈◊〉〈◊〉 prize it in regard I can benefit my Country little 〈◊〉〈◊〉 it; Trust me, I pi••ty 〈◊〉〈◊〉 the indangering of your 〈◊〉〈◊〉 ward peace, than the loss 〈◊〉〈◊〉 my Life: This may be 〈◊〉〈◊〉 deemed by an Elesian free∣dom; yours never to be ••∣vented, but by perpetual 〈◊〉〈◊〉∣rowing. Indeed I lose 〈◊〉〈◊〉 Friends but these are witho•• me. But you should have 〈◊〉〈◊〉 nearer Friend within yo•• from whose sweet amity 〈◊〉〈◊〉 amiable familiarity if you should once sever, (hear 〈◊〉〈◊〉 last breathing words of a ••••∣ing Woman) you are lost for∣ever.

—So easily did ••he remit that wrong which 〈◊〉〈◊〉 her life.—With what mo∣deration did that Triumphan•• Thomyris bear the death of her Son! A feminine passion could not extract from her the well tempered eyes one Tear, Not from her resolved heart o•• Sigh. She knows how to shado•• passion with a Cloud; and im∣mask the design of a future re∣venge with the whitest rail. She chuseth rather to perish in herself, than to do oughtun∣worthy of herself. She could put on a countenance of Con∣tent, when she heard how her Son had paid to Nature her debt, though in a reflexion to his youth, before his time.

I was his Mother, and he is now returned to her, who is Mother to us both; If I lov'd him too much while he lived with me, I will make satis∣faction for that errour, by

• bemoaning his loss, now when he has left me.

  —But find her moderation in this ••bject, amongst all others most ••mparallel'd; which I the ra∣ther here insert, because she ••as a raee Phoenix both in our ••ime and c••••••e: A Woman Nobly descended, Richly en∣dowed, which by her Pious Practice, and works of Mer∣cy became highly improved.— She, when she understood how passionately and disconsolately ••her Noble Husband took the death of his Daughter whom ••e infinitely loved; (for her promising Infancy gave appa∣rent arguments of Succeeding Maturity:) made it one of her constant'st tasks to allay his Passion; and by playing the part of a Faithful and Discreet Con••ort, expostulates with the grounds of his immoderate sor∣row in this manner:—

  How is it Sir, that your Wisdom should thus forget it self? Is it any newer thing to dye than to be born? Are we here placed to survive Fate? Or here planted to plead a pri∣priviledge against Death? Is our Daughter gone to any other place, than where all our Predecessors have gone to? Yea, but you will say, She dy'd in her blooming Youth; before the infirmities of a Decrepit Age came upon her! The more was she bound to her Maker. The fewer her Years, the lesser her Cares, the fewer her Tears. Take upon you then something more of Man; and partake less of Woman. These com∣forts which I make bold to apply to you, might be more seemingly derived to me by you.—'To grieve for that which is Remediless, argues weak∣ness; and not to prevent what admits a probability of Cure, implies carelesness. Let us neither be too Esseminately weak in the one; nor too securely remiss in the other: So may we cure the one with Patience, and redeem the other by a timely Dili∣gence.

  —For the next Object reflecting upon their Fame: Nicetas says plainly, No pu∣nishment so grievous as shame. And Nazianzen yet more ex∣presly; Better were a Man dye right-out, than still live in reproach and shame. 〈◊〉〈◊〉 be∣ing ready to dispatch himself, used these as his last words;

  No grief doth so cut the heart of a Generous and Mag∣nanimous Spirit, as Shame and Reproach.

  —For a Man to live or dye is natural: But for a man to live in shame and con∣tempt,* 1.46 and to be made a l••ughing▪ stock of his Enemies is such a matter as no well bred and noble-minded Man, that hath any Courage or Stomach in him▪ can ever digest it. And yet bravely-spirited Leonida, 〈◊〉〈◊〉 those Assailants of her Fame with•• less dis-respect then her 〈◊〉〈◊〉

• sought to blemish it. I am more confident of my Fame, said she, than to suspect how any light tongue should im∣peach it.—Nor was that vertuous Clareana less resolute, who directing her speech to her Accusers; told them:

  her fame was so far distanced beyond the reach of their im∣peaching: as it ingeniously pittied the weakness of their detraction.

  This confirmed the resolution of that Noble Patron; who occasionally us∣ed these words in a grave and great Assembly:—

  No Wo∣mans fame could priviledge it self from a dangerous taint, if it were in hazard to suffer or lose it self by a poysonous tongue.

  —For the last, but least, which is Fortune: Many Heroick Spirits have we had of this Sex, who so far dis∣esteemed this outward rind, (for no other title would they daign to bestow on it) as one of them freely professed:

  What matter is it, whether I be rich or poor, so my mind be pure?

  And these instances are not so rare, but we may find another of the same sex, to se∣cond so vertuous and accom∣plished a filter.

  The poorest thing on earth, is to suffer ones enlivened thoughts to be fixt on earth.

  And we have a third to make up a Consort.

  She is of a weak command, who submits her thoughts to the command of fortune.

  And ••his a Quatermon of brave re∣solved Spirits expressed, in 〈◊〉〈◊〉 livering the nobleness of 〈◊〉〈◊〉 thoughts in these proper ••••∣presses; which with their ••••∣monds they left writ in ••••∣panes of their own 〈◊〉〈◊〉 Windows: The device of 〈◊〉〈◊〉 first was this:

  It is not in the 〈◊〉〈◊〉 fate, To weaken a 〈◊〉〈◊〉 state.

  And the second scorns to 〈◊〉〈◊〉 short of her resolution:

  Fortune may sundry E••∣gines find, But none to raze a 〈◊〉〈◊〉 mind.

  The third, in contempt of For∣tune, inlargeth this subject▪

  Should Fortune me ••••∣stress, My Mind would be •• less.

  The fourth, to shew her affecti∣on true Touch, attests be Constancy in this:

  Fate may remove Life, but not love.

  Thus have we shown their Sprightly Tempers in their ••∣tempt of all oppositions 〈◊〉〈◊〉 might assail or assault them: Life they sleighted being com∣petition with honour. 〈◊〉〈◊〉 though it was too high a 〈◊〉〈◊〉 to lose, yet being not 〈◊〉〈◊〉 to themselves of any stain, they neglected with a graceful 〈◊〉〈◊〉 the irregular liberty of a loose tongue. And for Fort••, they stood so indifferent, as they held Content their Crown; and that Crown the absolutest im∣bellishment

Female Generosity,

There was sometime a Person, who weary of the World, desir'd to ease him∣self from all the secular Cares,* 1.47 and betake him∣self to a Re∣ligious Pri∣vacy: so as, within short time he was re∣ceived into the Covent. Now it hapned one day, that this Religious Man walking alone in the Garden, seem'd as One much discontented; which the Abbot observing, came unto him, demanding the rea∣son of his Heaviness, willing him to impart unto him the occasion of his Grief, as be∣came an inferiour Member of the Society to do unto his Su∣periour. —Nothing, Re∣verend Father, answer'd he, concerning my own particular; 〈◊〉〈◊〉 doth it repent me to have enter'd into this Religious Or∣der: For I find more comfort in one hour within these Walls, than ever I could in all those Possessions I injoy'd in the World. But I must tell you, Father, that I have one only Son, which I left behind me; and very dear was he unto me, 〈◊〉〈◊〉 I am much perplext in mind about him; for I know 〈◊〉〈◊〉 how the World may deal with him. Tender are his Years, which adds to the mea∣sure and number of my Cares. Nor am I so confident of their Trust, to whom I recommend∣ed him, as to free me from that pious Jealousie which I harbour in my Breast touching him. Advise me then, dear Sir, what course were best to take, that my Care may be set∣led, and his Safety provided, on whom with equal Hopes and Fears the troubled Thoughts of a Father are many times fixed. —Is this your cause of Plea∣viness, said the Abbot? To rid you from these Cares, and increase your hope in his suc∣ceeding Years, send him to me, and see what effect will come of it.—According to the Abbot's Direction, he causeth his Son, who indeed was a Daughter (which he dissem∣bled for some reasons) to be sent for; Who after some time of Probation, was admi••∣ted to the Society. Now it chanced, that the Daughter of an Eminent Person, not far di∣stant from that Abbey, was got with Child, and for some private respects to her self best known, desirous to conceal the true Father, laid the Child up∣on this supposed Brother (who was indeed a Sister.) This modest Creature was so far from defending her own Inno∣cency, as she took unto it, as if she had been the true Father which be got it. The Rumour hereof so highly incensed the Abbot; holding it to be a great Scandal to his Society

Fashions,

—If a Man at the 〈◊〉〈◊〉 was left to be his own Taylor, and had the Univer•••• to supply him with Stuff, 〈◊〉〈◊〉 Trimming, and did make 〈◊〉〈◊〉 his Cloaths, as he himse•••• thought convenient, it is ap∣parent that the following 〈◊〉〈◊〉 Fashions is left at liberty, and among••t wise Men it oug•••• not to be taxed, unless it 〈◊〉〈◊〉 Inconvenient or Ridiculous.— Every Mans or Woman Palate may be as well con∣fin'd to one kind of Mens 〈◊〉〈◊〉 their Fancies to one kind of Fa∣shion: It is not only lawful for •• Man or Woman to vary in their Apparel, but even to please themselves in that Variety▪ since in it self, one is as lawful as the other; a little Skin which was in Fashion the la•• Year, is as Legitimate as the large deep one now in Use; and the Hat with a high Crown is even as unreprovable, as that with a narrow 〈◊〉〈◊〉 and which sits close to the Head.—Apparel, no doubt is an Ornament, and yet they are not right, that in their Habits are too sordid, or too singular; the one argueth too sullen, and the other too light a Disposition.—It is not only convenient, but necessary, that upon occasion young La∣dies be braver than ordinary, as upon their Addresses to Per∣sons of Eminency, upon Cau∣ses of Publick Joy, and on so∣lemn and sacred Meetings. So∣crates, an auslere Philosopher, being one day demanded, what was the reason he was so ex∣traordinary

• fine in his long Cassock, and his new Shoes, made an answer, That he might appear handsom to the hand∣som. We ought in our Cloaths▪ to confirm our selves to those with whom we do converse. We find in the Epistle of St. James, that the Gold Ring and the costly Apparel found more respect, than the Man that was not so richly Array'd. We do guess at the goodness of the Pasture, by the Grass which we see upon the Ground. —There are, who believe that Superfluity is a necessary Evil in a State, the floating of Fashions affording a standing Maintenance to thousands, which otherwise would be at a loss for a Livelihood, and that Men maintain more by their Pride then by their Cha∣rity. And surely if Armenta be not turned into Ornamenta, whole Heards and Flocks sold off to furnish Head and Locks, and the very Pastures in which they graze follow not to pay for one Jewel. If the Ancient Mannors of the Family, have not exchanged their Lords, nor are Commanded to do Homage to a Mechanick Ma∣ster. If the Accounts of the Steward in the City, do but keep even pace with the Re∣ceipts of him in the Country, and Terra firma be not boyl'd away into Luxurious Gellies, and whole Acres be not swop∣ped down for a Mornings Draught: If the Courts below can but answer Eccho to those above: I know no reason why ruder Pens should so loudly exclaim against the Prodigali∣ties of the Great Ones, when we little know or consider what others of the same Sphere have acted in Ages before us.— And (sure I am) those have greatly exceeded them, in that one engulphing profuse∣ness of Jewels. Tertullian tells us▪ in his time, of twenty three thousand Crowns disburs∣ed for one Rope of Pearl. Sal∣tus & Insulas tenera cervix fert. One tender Neck of a Lady bears the burden of whole Woods and Islands. Sir Tho∣mas Moor to a Gentlewoman (complaining of exceeding Heat in her weighty dress) What wonder (says he) for thou carriest upon theo Mea∣dows, Vineyards, Mills, Man∣sions, and Islands in the value of Jewels. But prodigious was the Luxury of the Roman Paulina, (Caligula's Widow) who ruin'd her Father with setting her out in so pompous Excess, That she moved about with no fewer Jewels than what cost him a Million of Gold, as Pliny and others have given us her story. 'Tis very observable, that the first Jewels we read of in Scripture, should be found in the Closet of the best Lady in the World, (not but that sure they were com∣mon before that time,) but we read of none till Sarahs Ca∣binet is presented to Rebeccah▪

• and Envy it self will never re∣pine at those Armes wearing Bracelets, that kneaded Cakes for Angels.—History tells us of one Ardelio, who him∣self being of an huge, great and bulkey Body, delighted in every thing like himself that was great, would live in a great House, lye in a great Bed, eat in great Platters, drink in great Bowls, ride upon a great Horse, entertain none but great Servants, &c. However the Story be true or false, surely 'tis the most perfect Beauty, when great Persons act sym∣metrically to themselves, when greatness of Fortune and ge∣nerosity of Soul are happily concerned together; and add yet a Perfection of Felicity, to those that are the luc∣ky Heirs of it.—But alas the Ambi••ion of the Ladies and Youth of our Times is so very high and towring, as speaks them resolved to conse∣crate this Age into a perfect Jubilee, and make every Eve to usher in an Holy-day of Pleasure and Gayness; and I'm sure I wrong not some of them, if I say they never knew a Working-day these twenty Years, and have forgotten the old Reverend Custom of their Grand▪Mothers, whose Wed∣••ing Gowns, and H••r••hiefs, 〈◊〉〈◊〉 saw Light, but on the ••••••emn Annivers••••ies of Christ∣•••••• or Easter, while those 〈◊〉〈◊〉 an Everlasting 〈◊〉〈◊〉, and dress on Saturdays for the Stage with nicer Pre∣parations than the next Morn∣ing, for the Church, and be∣gin the Week with the same Zeal to their Vanity, as they ended it.—But to direct you in this nice Affair of ob∣serving the Fashions: I shall here insert some of the Dire∣ctions formerly given by •• Learned Pen, which are as follows, viz. Be not Ambi••∣ons to appear the first in any Fashion; Affect not to take the Mode by the forelock; keep some paces behind those that are zealous to march in the front of a Novelty, when this danger is Sinning, its Va∣lour enough, Tutus latere, post principia, to bring up the Rear: When Custom has familiariz'd the strangeness, when Time has millow'd the harshness and common usage has taken off the fire edge of Novelty. A good Christian may safely venture a little near∣er, provided he leap not over those Bounds prescribed by God, by Nature and Decency: It is time enough to think of following when the Way is beaten before us. A modest Christian, in Conscience, as well as Courtesie, will not think scorn to let others go before him.—Strive not to come up to the heighth of the Fashi∣on; ••udy not the Criticisms the Niceties, the Punctilio's of it; you may be Modish enough in all Conscience. without straining to reach the 〈◊〉〈◊〉

• ... 〈◊〉〈◊〉, of those Super-fine∣ries, which ill employ'd Wits have teem'd and spawn'd a∣mongst us. A general Confor∣mity without forwardness, or frowardness, is one branch of that great Rule laid down by the Apostle, Let your Mode∣ration be known unto all Men, The Lord is at hand, Phil. 4.5. There is a Golden Mean, (had we the skill to hit it,) between the pievish singularity of some, who morosely admire obso∣lete and antiquated Garbes, such as came in with the Con∣queror, or perhaps were worn by Evander's Mother, and the precise exactness of others, who make it Religion to de∣part a Hairs-breadth from the ••ewest Fashion.—He that expresses the general usage of the Nation, without Curiosity in the finer strokes, and smoo∣ther touches of Elegancy, is the Man whom I would take, and propound to you, for a Pattern.—Follow no Fa∣shions so fast, so far, as to run your Estates out at the heels: T••o te Pede metire! Costly Apparel is like a prancing Steed; he that will follow it too close may have his Brains ••••••ckt out for his folly, or rather his empty Scull shat∣ter'd, for the Brains are sup∣pos'd to have gone long before. Advise first with Conscience, what is lawful, then with your Purse what is practicable: Consult what you may do, and 〈◊〉〈◊〉 what you can do. Some things may be done by others, which you may not do; and there are some things which you might lawfully do, if you could conveniently do them. All things (indifferent) are lawful in themselves, but all things are not expedient to some, under some Circumstan∣ces; and what is not expedi∣ent, so far as 'tis not so, is un∣lawful. —If you will drink by another Man's Cup, you may be Drunk when he is So∣ber: And if you will Cloath at another Man's rate, you may be a Begger, when he fools not the charge. But how many have run themselves out of their Estates into Debt, and from the heighth of Gallantry sunk to the depth of Poverty, forced either into a Goal, or out of their Country, whilst they would strain to keep pace with a Fashion that was too nimble and fleet, for their Revenues.—Follow lawful Fashions a-breast with your equals: But be sure you get right Notions who are your Equals; some may be less than your Equal in Birth, who are more than so in Estates. Pedigrees and Titles will not discharge long Bills and Rec∣konings: And some may be your Equals in both, who are not so in that wherein Equality is most valuable.—Walk then hand in hand with them, who are Heirs together with you of the Grace of Life, I Pet. 3.7. Who are partakers

• with you of the same precious Faith, 2 Pet. 1.1. With those who have the same hopes with you of the common Salva∣tion, Jude 3. Why should we zealously affect a Conformity to them in Apparel, from whom we must separate in a little time for Eternity.—Abra∣ham was a great Prince, and yet he dwelt in Tents, with Isaac and Jacob, the Heirs with him of the same Promise, Heb. 11.9. And if a Tent would serve him and them, why make we such ado for Palaces? Abraham had a Pro∣mise that he should be Heir of the World, Rom. 4.13. and yet he confest he was but a Stranger, a Prigrim, a Sojour∣ner, even in the Land of Pro∣mise; and was always in a Travelling Garb and Habit, ready at an Hour, a Minutes warning to dislodge and fol∣low whither God should call him; why then do we Cloath as if we were at home, Citizens of this World, when we are but Tenants at will, and have here no certain dwelling Place? —Come not near those Fashi∣ons, whose numerous Imple∣ments, Trinkets and Tacklings, require much time in dressing and undressing. No cost of Apparel, is so ill bestow'd as that of precious Time of Appa∣relling: And if common time be so ill spent, what is the so∣lemn Sacred Time, laid out in such Curiosity? How many 〈◊〉〈◊〉, Sermons, Sacraments, Prayers, Praises, Psalms, Chap∣ters, Meditations, has this one Vanity devour'd? Let me re∣commend the Counsel of Holy Mr. Herbert to you:

  —O be Drest; Stay not for t'other Pi••: Why, thou hast lost A Joy for it, worth Worlds. Thus Hell doth jest Away thy blessings, and ex∣treamly flout thee, Thy Cloaths being fast, but thy Soul loose about thee. Church-Porch.

  O the wanton Folly of our Times, when (as one expres∣ses it) its almost as easie to enumerate all the Tackling of the Royal Soveraign, as the Accoutrements of a Caprici∣ous Lady; and perhaps it re∣quires not much more time, to equip and rig out a Ship for the Indies, as a whim••••al Madam, when she is to Sail in state with all her Flags, Stream∣ers, Pennons, bound for a Court Voyage; with less La∣bour did Adam give Names to all the Creatures in Paradise, than an Attire herald shall give you the Nomenclature of all the Trinkets that belong to a Ladies Closet: And yet all this is but to consume a whole Morning to put on, which must waite the whole Evening to put off.—In all Apparel keep a little above Contempt, and somwhat more below Envy; He that will vere nigh either Extream, shall never avoid Of∣fence, either for Sordidness or

• ...

  Superfluity. Let not your Garments smell either of An∣tiquity or Novelty: Shun as much an affected Gravity, as a wanton Levity. There may be as much Pride in adhereing to the Antick Garbes of our Ancestors, as there is in Court∣ing the Modern Fooleries. A plain Cleanliness is the true Medium between Sluttishness and Gawdiness: Truth com∣monly lies in the middle be∣tween the hot Contenders: Vertue in the middle between the extream Vices, and Decen∣cy of Apparel in the middle be∣tween the highth of the Fashion, & a more running Counter, and Opposition: Only because our Corrupt Hearts are more prone to the Excess, than the defect, I said the Rule, to keep a little more below envy, then above contempt.—So much for the foregoing Discourse. I shall proceed to tell them in the words of the aforesaid Au∣thor, that all fashions of Appa∣rel, that will justifie themselves by Custom, must be able to plead universality among them, that in other things make a Conscience of their ways and actions. The Custom of a few good Men, or of many wicked Men. will be an unsafe Rule, by which to judge of Decency: One speckled Bird, will not warrant us all to be Jayes and Mag-〈◊〉〈◊〉. A single Cato would abhor those Gar∣ments, which 〈◊〉〈◊〉 calls 〈…〉〈…〉 and which Suidas terms, Tu∣nicas interlucentes; Latice a Garmenti, wherein under their pretence of covering the Debauchees of Rome discover'd their Nakedness, nor should a thousand precedents encourage one sober Christian to heard with those in this, who in many other things give a demonstra∣tion that they are under no tyes of Conscience: Further, all fashi∣ons of Apparel however lawful in themselves, that spring from or give indications of an evil heart are sinfully used:* 1.48 Augustus Cesar was wont to say, the Rich and Gay Cloath∣ing, was either the sign of Pride, or the Nurse of Luxury: Perhaps he might be mistaken; nor can any such necessary Connexion between Pride and costly Ap∣parel be demonstrated, as shall infallibly prove them sinful: Nevertheless, when at any time they do so spring from an evil Principle, they may without Violating the Law of Charity, be doomed as evil: It was an Argument of their Sobriety of that Great Emperour, what the same Author Reports of him, that he never wore any Apparel, but such as his Wife, his Sister, or Daughter made for him: Nor indeed do we read of any such Trade as that of a Ta••••or in all the Scrip∣ture; which argues the 〈…〉〈…〉, and pl••••••ness of the 〈…〉〈…〉 tha•• they 〈…〉〈…〉 Art and Skill, little Labour and 〈◊〉〈◊〉 to make them up—

• ...

  But Luxury hath Ro••aged e∣very corner of the Earth, to fetch home Fewel to feed that insatiable are of Lust; which the more i•• Eats, the more it Hungers: Alexander Siverus, and Aurelianus, those Great Emperors are reported never to have worn a Garment of en∣tire 〈◊〉〈◊〉 all their Lives, which 〈◊〉〈◊〉 beco•••• 〈◊〉〈◊〉 ordinary wear of ever•• Nurse of a Vil∣lage. Emperours then were not Cloathed as Servants are now: It was above 150 Years after Christ, that some Idle Monks brought into Europe these Silk Spinsters: And truly its no great Credit to the Ware, that they who first brought in strange Religions, and new fashions of Worship, should be the Men who first introduced strange Attire, and new fashions of Apparel but so it is: Whilst we pursue exotick lying vani∣ties, we forsake our own do∣mestick Mercies.— And weigh it seriously, Says the same 〈◊〉〈◊〉 Author, with a long train of sins wait, upon this stately Lady, Vainglory. Pride never walks the Streets alone, nor without a vast Retinue of Lusts to Adorn her Pageantry: He that will be profuse in one Instance, must be Covetous in another: Riotous Spending, is accompanied with Penutious Sparing: A great fire must have great ••••re of Fewel to seed it. And an open Table requires abundance of Provisions to maintain it: Pride must be maintain'd by Oppression, Fraud, Couznage. If the Trades∣mans Wife lashes it out in the Streets, the Husband must fetch it in one way or other in the Shop: They that spend un∣mercifully, must gain uncon∣scionably: The Mill will not grind, unless some Lust brings Grilt unto it: A Gentleman anticipates his Rent in the Country; he comes up to Town, to Vamp his Lady, and fine Daughters with the newest fashion; he ransacks the Court, and City for the Fashions, searches the Shops for materi∣als to furnish out the Pompe, he returns home, and then his poor Tenants go to wrack, the sweat is squeez'd out of their Brows to maintain his Prodiga∣lity, so that we may now take up a Lamentation as is the Profane, so is the Professor; and as is the Harlot, so in this particular, are many whom we hope to be Chaste: If a Wise Man would not willingly be seen abroad in a Fools Coat; why should a Modest Virgin walk the Streets in the Garbe of the Debauched, and Prosti∣tute, or if they will needs do it, let them not be angry, if o∣thers judge them as bad as those whom they are ambiti∣ous to imitate: I could wish therefore tho' with small hopes to see it take effect, that as once there was a Proclamation, That all Curtezans should be known by their striped Veyle so we had the same, or some

Faces,

though naturally Beautiful, are many times foiled and disordered, by be∣ing studded over with Pimples, or put in a Scarlet Livery. The Inundation of Crimson Blood, often drowns the slowry Ele∣tium of a Charming Face, dis∣figuring it with such a Flam∣ing hue, as if the Juicy God had trod his Wine-press there, or scattered it with Ruby colour∣ed Grapes. To abate the fury, of such high colours, and fright them into pleasing Paleness, call to your assistance the fol∣lowing friendly Receipts, but to prepare you for them be temperate before their Applica∣tion, in abstaining from Wine or hot Liquors, that Enfeavour the Body by Enflaming the Blood; and when you find temperance in Meats and Drinks, has allayed much of the heat that glowed within you, than for removing the defects.—Take of Rose∣water a pint, put it into a Glass and steep an ounce of Cam∣phire in it, an ounce of Sul∣pher beaten to powder, Myrrh, and Frankincense, half an ounce each, set it in the Sun or some warm place, and after ten days end, wash your Face with the Water, and in often doing it your colour will be restored, then if the Pimples sinking a∣way, have left a Scurff, use some Pomatum to smooth it over; and like the Sun from behind the Moons dark Body, you will appear out of your Eclipse as bright as before, or for want of the former take this; Fine Brimstone Powder an once, the Juice of Limmons half a pint, Juice of Onions two ounces, Cutle-bone, and Camphire each one a Dram; pound what is to be pounded, and Incorporate your Powder with your Juices, anoint the Face with it going to Bed, and wash it off the next Morning with Water, wherein Bran has been decocted, and by using it a few times, you will we hope, confess the knowledge of it, worth the buying of this work—Freckles are found to be the Product of Fuliginous Vapours, and like smoke, mo∣lest those most who have the fairest Skins, as if Beauty jea∣lous of being outvied, by too clear Complexions, did bestow that yellow Livery on others, which she rather deserved to wear herself, but seeing what is done, requires a remedy; the best means to remove such dis∣figuring spots are these. Take Figtree Juice, or the white Milk that comes out of it, Oil of Tartar a Dram, Honey two drams, mix them well to∣gether, and anoint the Face with the Unguent they produce when you go to bed, washing it off in the Morning with warm Water, and a few times using it, those Cholerick Spots

• will be dispersed and disappear, or if the forementioned Ingre∣dients are not to be procured: Take three ounces of Cummin seed, bruise them, with two ounces of Salt, Brimstone Powder an ounce, Rye-Meal half an ounce the juice of Ce∣landine and the Gall of a Cock, press out from these an Oynt∣ment, and anoint the freckled part and they will quickly disappear.—〈◊〉〈◊〉 that the Amourous Sun has Impressed too 〈…〉〈…〉 on, to the in∣jury of 〈◊〉〈◊〉, and by his brightness dull'd their Lustre, in dwelling or doating too much upon them, as once he he did upon that of the fair 〈◊〉〈◊〉, may yet be divested of those Clouds and uneclipsed, shine as bright as ever by bor∣rowing a renewing advantage from our Art.—For the ob∣literating such casual shrouds to Beauty: Take Rose-Mary Flowers an ounce, the like of Fumitory flowers decoct them in a pint of White wine, add Benjamine and Cassia a like quantity each, infuse them in the decoction, and wash your Face with the Liquid part, Morning and Evening, or for want of these take the Juice of Limmons mixed with the Juice of Bilm and Rue, heated over a Gentle Fire, and strained that the grosser part may be exclu∣ded, set the Glass wherein you put the Liquid in the Sun, or in some warm place, for ten days to 〈◊〉〈◊〉, then pour it in∣to another Vessel, that the dregs may be left behind, and the Face or Hands being bath∣ed with it the swarthiness will vanish and the former Com∣plexion appear more fresh and charming than ever. For fear these come not to your hand, take another to the same pur∣pose, viz. White Bryony wa∣ter two drams, an ounce of Rose-water, the white of an Egg, Oyl of Tartar two drams, Verjuice one ounce, mix them well, and dipping a Linnen in the Liquid, supple your face with it, and then the Beams of your Beauties will break through the Cloudy Curtains, and make a perfect day in Loves Empire, for Lovers to see their way to the Elizium. —Fortunes Envy, or Fate,* 1.49 often so orders it, that the smiling Glories of Beauties spring are too severely nipt with an early Au∣tum, when sharp Scythed Time cuts those Flowry Graces down, & shrouds them in the ••urrows of a wrinckled-Face: Now to make your Verdant Features flourish in spite of Envy, or Ac∣cidental decay, and smooth your Faces for a new Plantati∣on of Roses and Lillies.— Take our following directions, Bitter Almonds two ounces, Lilly roots dryed and powder'd an ounce, Oyl of Roses an ounce. Virgins Wax half an ounce, make them into an Oynt∣ment

• over a gentle fire, and anoint the Face with it. Again take an ounce of oyl of St. Johns∣wort, of Water Lillies, Quinces Jessemine, Mastick and Mirtles, their Oyls, take half an ounce each, melt them in an Earthen Vessel, and being taken off, add two ounces of Rose water, and use it as the former.— For want of these, wash the wrinkled places with a decocti∣on made of an equal weight, of Bryony roots, and Figs, or take Incense, the scum of Sil∣ver each half an ounce, white Pepper an ounce, powder them apart, and then Incorporate them with Mouth Glew, and make them up into small balls; which you must disolve in Rose water as you use them, and make a Linnement for the Face, or particular part, where the wrinkles intrude upon your Beauty, and surrow the late smooth plains of your Faces.— Faces have va∣rious Features,* 1.50 and it is obser∣ved among the multitude of Men and Wo∣men throughout the World, there is something in the Face that differs, though in many other Creatures, it is not (in the least so much) discernable, and in Love various, are the fancies of Men and Women, as to their making choice, or being surprized and overcome by the Lineaments of the Face, some h••lding the dimpl••d Che••ks most Lovely, others those that are plump, some for the Lillies whiteness, others for the Rosie blushes, some for the dimpled Chin, others its Oval form, &c. It would be endless to describe all the Ideas of Fancy, and indeed na∣tural Beauty is a strong Load∣stone of it self, and above all parts the Eyes, are most allur∣ing: For as they take in Love in some, so in others they send it out again, and Lovers are most Infascinated, when they directly gaze on each other, so that many times they have not power to take off their Eyes, but drink, and as it were suck in Love between them and a fair Eye, will ma∣ny times take as a sure snare, when all other parts of the Body are deformed. Leonar∣dus tells us, that by this In∣terview or Gazing, the purer Spirits are Infected, the one Eye piercing through the other with its rays. And many have been those piercing Eyes, that their brightness compelled their Spectators to look off by reason of their being near as dazling, as the Sun beams, for the Rays, as some think, sent from the Eyes, carrying certain Spiritual Vapours with them; and so insect the Gaz∣ing party in a Moment. And Facinus goes about to prove this from a Blare-Eye, that the steadfast fixing ones Eyes upon it long, will alone occasion soreness, and gives this reason,

• that the Vapours of the Corrupt Blood doth get in together with the Rays, and so by the Conta∣geon, the Spectators Eyes are Infected. Some hold that the Basilisk kills by her sight at a distance, which if true, justifies what is said: But our business at this time is Love, and not of death, and therefore Eyes that destroy in that nature, are not for our purpose and that Love is Natural appears in this: There is in the Li••••s of the Fathers, a story of a Child brought up in the Wilderness from his Infancy, by an Aged Hermit, and coming to Mans Estate, he saw two comely Women wandering in the Woods, whereupon he deman∣ded of the Old Man, what Crea∣tures they were, who not willing to let him return to Worldly pleasure, told him they were Faries, or a kind of Spirits of another World; yet the sight of the m••raised such a passion in his Mind, that he became restless: And being shewed from a high place, several Curious Pro∣spects, and being asked which was the pleasante•••• he ever saw, not minding the Questi∣on then put, replyed, The Faries he had seen in the Wilderness: So that without doubt, there is some secret Loadstone placed by Nature, in a Beautiful Woman a Magne∣tick Power, a Natural Inbred Aff••i••ion, which moves us, as one Intimates, when he says:

  〈◊〉〈◊〉 I have a Mistress yet to come. And still I seek, I Love, I know not whom.

  —This indeed holds very strong in Natural and 〈◊〉〈◊〉 Love, but not in every 〈◊〉〈◊〉 or Lustful Passion, where the Eyes lye in wait like Soldiers in Ambush; and when they spy an Innocent Spectator, fix on him and shoot him through, and presently bewitch him, e∣specially, when they Gaze and Gloat, as wanton Lovers do on each other, and with a pleasant Eye, conflict, Participate each others Souls, and truely the Language of the Eyes, if right∣ly understood, is a very mor∣ing Oratory even in the Per∣sons of all sorts that are subject to Love, for although they may keep their Tongues Ba∣rocaded and Locked in Silence, yet their Eyes cannot, for In∣spight of all their Precaution They will express a Languish∣ment or Joy, According to the Condition or Affection of the party, and will be darting their Glances of those they Affect, though willingly, the party that owns them, would re∣strain them.— Fair Ladies, when the injurious violence of Wind,* 1.51 or Weather, has been so rude with your beauteous Faces, or Hands, by too rough Kisses, to Fret, or rent your Silken Skins, and you are de∣sirous to make those breaches into their former pollishedness, you will find these your ser∣viceable

• Cements.—Frame an Oynment of Stags and Goats Suet half an ounce each, two drams of burnt Borace, Virgins Wax half an ounce, Oyl of Roses two drams, make them up over a gentle fire in a glazed Earthen Vessel into an Oynment, and anoint your Face and hands when you go to Bed, covering the one with a thin Lawn or Linnen Cloath, and the other with your Glove to keep off the Air, or for want of the former, take Ca∣pons Grease, and Camphire, mix them well, and anoint the place with Oyl of Chamomoil and Marsh-Mallows, both these are good, but the first we re∣commended as the best.— Faces are the Magazins of Beauties,* 1.52 and if they be surpriz∣ed, by catching Flames, and blown up in Bli∣••ers, your securest way will be to allay the fury of the Offen∣sive and Deforming Element in this manner, Take Lead two ounces, let it be burnt and washed, white Wax and Goats Suet, of each one ounce and a half, six drams of Turpentine, prepared Lapis Calaminaris, washt Ceruse two drams of each, 〈◊〉〈◊〉, Mastick and Olibanum of each one dram, Aloes, Epat, Camphire, Nitre, of each half a dram, mix them over a gentle fire, and spreading them as a Plai••ter, apply it to the place grieved,—Faces are many times in this case Scared by Blistering, therefore while you can get the other Remedy utter∣ly to take away the fire to keep it from Blistering by such burns or scalds, take white and fresh Hendung three ounces, Sage, an handful, fresh Butter six ounces, Plantane Leaves two handfuls, stamp them altogether then squeeze out the Juice, be∣ing a little warmed to disolved the Butter, and with it anoint the Face, hands, &c.—Fore-Heads, are the Ivory Thrones,* 1.53 where Beauty sits in State, they therefore must be smooth, and raised to a decent heighth, for if nature has placed a Forehead too low, it appears much beneath the grandure of her commanding Majesty, that owns it, and surrowed with wrinkles, it will put her too much in mind of human Frail∣ty, to let her take a pleasing Recreation therein.—Fore-heads, then Ladies, that you would have high, you must or∣der according to our Directi∣ons, Eradicate the suppersiuous Hairs that too much encroacly upon its bounds, and to do it; take as much Mastick as you think will cover it, being spread, then sleep it in warm Water, till it becomes so soft that you dilate it on a piece of Silk, bind it on with a sillet all Night, and next Morning, take it off very quick, and it 〈◊〉〈◊〉 bring off the Hair with 〈…〉〈…〉

• that it may grow there no more, take half an ounce of H••nbane-seed, wrap it in a Colvert leaf, and roast it in hot Embers, bruise it then in a Mortar, and press out what moisture you can, pu•• a little Or••iment in powder to it, and make a Linement, and apply it to the place,—Faces that are not Beautiful are of little e∣steem in the Eyes of Lovers,* 1.54 and e∣ven dise••eeme. I many times by those that own them, who lay the fault on Natures 〈◊〉〈◊〉, or at least over-sight in 〈◊〉〈◊〉 them in a tougher 〈◊〉〈◊〉 than others, therefore presuming to help Natures de••e••ts by Art, we have furnished you with 〈◊〉〈◊〉 Remedies, that will 〈◊〉〈◊〉 your Faces against the further injuries of Deformity that 〈◊〉〈◊〉 upon them, 〈◊〉〈◊〉 inspight of all Malladies, that Beauty is 〈◊〉〈◊〉 it 〈◊〉〈◊〉 and ren∣der them 〈◊〉〈◊〉, that we may have cause to fear▪ that looking in your 〈◊〉〈◊〉, after so 〈◊〉〈◊〉 an Alteration, 〈◊〉〈◊〉 like, you m••y fall in Love with your own in 〈◊〉〈◊〉, and so linger away 〈◊〉〈◊〉, in those new 〈…〉〈…〉.— 〈◊〉〈◊〉 to 〈◊〉〈◊〉 in this kind, Take Oyl, or Water of 〈◊〉〈◊〉, by applying it to the Face; it will make a 〈◊〉〈◊〉 one, as smooth and white as 〈◊〉〈◊〉; to prepare this because all that pretend to sell it, are not pro∣vided with the right; Take the most tender and Transparent Talque you can get, slit it in∣to thin slices, put them into a Glass-Viol for ten or twelve days, with the Juice of 〈◊〉〈◊〉: During the Frost in Winter, make a Bag of the thickest Cloath you can get, put the steep'd Talque into it, with some hard 〈◊〉〈◊〉, being then closely tyed, rub it toge∣ther with the Flints, till the Talque become powder, put it then into a glaz'd Earthe•• Pot with a narrow mouth, stop the Vessel, and see it be carefully bound about with strong Wire, then put it into a Reverbatory twelve hours, then by degrees, take it from the Fire, and being cool, powder it ••••ner with as much speed as may be (to prevent the Airs having too much power over it) put it then into a bag with a hook at the bottom to hang a Vessel upon to receive the Li∣quor▪ hang the bag then with the Vessel so placed in a Well about a sathom above the Water, till the Humidity be∣gins to drop, then take it out, an•• put it in a damp place, where the wind has no force, and suffer it to hang till all the moisture be drained away; the Liquor so received is the water of T••••que, and by the same means you may make the Oyl if you put what remains in the bag, into a 〈◊〉〈◊〉, by 〈◊〉〈◊〉 giving live to it, 〈…〉〈…〉 all the Oyl forth, and

Faustina

was cured of disho∣nest Love. And of divers other Remedies against that Passion.—That the affection and prison of the Mind, which is ordinarily called Love, is a strong Passion, and of great effect in the Soul; let us ask of such Men, which by Ex∣perience have known it, and of such whom Examples are notorious, namely, of very excellent Personages, that have suffer'd their Wills to have been transported even so far, that some of them have died. Jules Capitolin, amongst other Ex∣amples. recites that which happen'd to Faustina Daugh∣ter to Amoninus, and Wife to the Emperor Marcus Aurelius, who fell in Love with a Master of Fence or Gladiator, in such sort, that for the desire which she had of his Company, she was in danger of Death, she did so consume away. Which being understood by Marcas Aure∣lius, he presently call'd toge∣ther a great company of Astro∣logians and Doctors, to have counsel and find remedy there∣upon. At last it was conclu∣ded, That the Fencer should be kill'd, and that they should, unknown to her, give Fausti∣na his Blood to drink, and that after she had drank it the Emperor her Husband should lie with her. This Remedy wrought marvellously, for it put this Affection so far from her, that she never afterwards thought of him. And the Histo∣ry saith of this Copulation that the Emperor had then with her, was begotten Antoninus Com∣modus, which became so bloo∣dy and Cruel, that he resem∣bled more the Fencer, whose Blood his Mother had drank a the Conception of him, than Marcus Aurelius, whose Son he was; which Commodus was always found amongst the Gladiators as Eutropius W••••∣nesses in the Life of the same Commodus.—The 〈◊〉〈◊〉 and Arabick Physicians, place this Disease of Love, amongst the grievous Infirmities of the Body of Man, and thereupon prescribe divers Remedies. C••d••∣mus Milesien, as S••yd•••• ••••∣ports in his Collections, writes a whole Book, treating of 〈◊〉〈◊〉 particular Remedies which Physicians give for this Disease one is, That to him that is pas∣sionate in Love, one 〈◊〉〈◊〉 put into his hands great Affairs importuning his Credit, and his Profit; that his Spirit be∣ing occupied in divers matters it may draw away his Imagi∣nation from that which trou∣bles him: And they say fur∣ther, that they should 〈◊〉〈◊〉 him to be merry and conver∣sant with other Women.— Against this heat, Pliny saith it is good to take the Dust up∣on which a Mule hath tumbled and cast it upon the Lover and all to be powder him; or else of the Sweat of a chased Mule, as Cardanus affirms in his Book of Subtilties.—

Friendship,

Friendship well chosen and placed, is a great felicity of Life, but we ought in this respect, to move very cautiously, and be certain we are not mistaken before we unbosom our Thoughts, or make too strict a Union: We see in Politicks Leagues offen∣sive and defensive do not al∣ways hold; and being abrupt∣ly broken, prove more mis∣chievous than any thing before they were contracted, because there is a more eager desire of Revenge and ground of Injury started; and so when a close knit Friendship slips the knot, or is violently broken in sunder, by the force of some mischie∣vous Engine set on work to that end; Anger and Hatred ensues all the Secrets on either side, how unbecoming or pre∣judicial so ever, are let fly abroad to become the Enter∣tainment and Laughter of the World; redounding perhaps, not only to the Injury of your self, but of others, whose Se∣crets

• have upon Confidence of your Virtue, been intrusted with you and by you again, upon the like Confidence com∣municated to the Party you entrusted with your own, who upon breaking with you per∣sidiously, discloses them: Therefore keep to your self a Reservedness, and try all man∣ner of ways the strength and constancy of Fidelity before you trust too far; for if you lay out your Friendship at first too lavishly, like things of other natures, it will be so much the sooner wasted; suf∣fer it by no means to be of too speedy a growth, considering, that those Plants which floot up over quickly are not of long duration, comparable with those that grow flower and by degrees.—Choice of this kind ought to be made with the greatest Wariness imaginable, since you are to be responsible to the World for the Miscarri∣ages of those in some measure that you contract an Intimacy with; for whatsoever her Cha∣racter is, you will, in the Esteem of many, bring your self under the same, being liable to bear your part with what you have so freely cho∣sen, for Choice imployeth Ap∣proving; and certain it is if in to strict a manner you contract Friendship with one again, which the common Vogue is given, you may be sure you will not be thought to be averse to her ways of Living, since it did not discourage you from admitting her to your Bosom. Resemblance and Inclination being frequently taken for none of the least Inducemens to Friendship, and some will step a little farther and look upon you as a Well-wisher, if not a Partner in those Fauls she is cenfur'd for always con∣cluding if without Reluctancy you can forgive them in an∣other, they may take the free∣dom to presume you will not be less indulgent to your self; and therefore how heavily so∣ever you may take it, you will run an equal Risk with her 〈◊〉〈◊〉 her lost Reputation: If you make Choice of such a one, you may urge now what if she should relinquish her Innocency by Mens flattery and over-power∣ful Perswasions after the Con∣tract is made between you; why then we answer upon the Credibility of such a Report, though you must not be over hasty to believe it; You must begin to prepare your self for a Relinquishment, if it be more evidently and undoubtedly a manifest Truth, and then nei∣ther must you break too ab∣ruptly, but make a fair and modest Retreat, by excusing your self and giving as little offence as may be. The mat∣ter in this point is very nice, therefore be sure you have sufficient warrant for what you do before you Censure your Friend though she be accused, and before that upon her being

Fortune

Emblem'd, and the force of Artificial Allurements, Cloaths, Gestures, inciting to Love.— Fortune is painted Naked with slowing Hair, and a Sail swelling as with a pros∣perous Wind, stand on a Wheel, which some hold to be the Emblem of a fair pro∣mising Inconstancy, sickle and 〈◊〉〈◊〉. turnin with every Wind: Some again paint Her in the same posture, scattering or throwing over her Head carefully Crowns, Scopters, Gold, Jewels, Robes of Honour and Dignity; Trisles and Toies mix'd intermingled with Axes, Swords, Halters, Gib∣bets, and the like, whilst the Suppliant and eager Crowd are greedy in catching what comes next to hand. And indeed she deals little better with Lovers, for many times we see they miss their Aim, and either for a Juno, Ixion like, embrac'd a Cloud or where they promise themselves Joy and Pleasure, find a bitter root of Sorrow and Discontent; gay gliterring Apparel, and artificial Embel∣lishments, frequently captivate the Minds of the unwary and unadviz'd, and a little Beauty so set off carries a kind of Gran∣dure or more than ordinary Lustre with it to dazle the Eyes of the Undicerning Ges∣ture, Rich Apparel, Jewels, P••gments and Ex••rnations, are a great Addition to Beauty; so that Artificial Objects be∣come more tempting and pow∣erful than those that are natural. John Lerius, a Burgundier, tells us, That upon their dis∣covery of Brazil in the West-Indies, they sound the People altogether naked; nor could they perswade them to cover their Secret Parts, much more entirely to Cloath them∣selves, which Nakedness served as an Antidote to him and its Companions against Lust, when had they been suitably Cloath∣ed might have much more prevail'd; and continues be. I dare be hold to affirm, the those glittering Attires, coun∣terfeit Colours, Head-dresse•• Curl'd-Hair, Silk-Gowns, En∣broider'd-Stomachers, loose 〈◊〉〈◊〉 Garments, and other A••∣coutrements wherewith us Country-Women counterfeit. Beauty, and so curiosly for themselves off, cause more In∣conveniences in this kind, 〈◊〉〈◊〉 that barbarous Hom••iness, 〈◊〉〈◊〉 though they be not no 〈◊〉〈◊〉 Inferior unto them in Bea••∣ty; but not so curicusly 〈◊〉〈◊〉 out; so that we may conclude some that pass among us for Beauties, are more beholding 〈◊〉〈◊〉 Art than Nature; And strong∣er Provocations proceed from outward Ornaments, than such as Nature hath provided. It is confest, that those fair Spark∣ling Eyes, Coral Lips, Rising Breasts, Necks like the 〈◊〉〈◊〉 of Swans, and the Roses and Lillies striving for Mastery is the Checks are powerful In••••∣ment to Love; But when a

Fashion and Meatness,

defended by another hand— Faces, when clouded by Po∣verty, Carelesness, or a kind of disregard, cannot shine so bright in the Eyes of Lovers, as when they are trick'd and trim'd up with all the sprucify∣ing Advantages, notwithstand∣ing there is indeed something lovely in Beauty, though in never so careless an Dress; As an unpolish'd Diamond is a Diamond, but the polishing sets a greater Lustre on it. Daphnis, says Lucan, was a poor tatter'd Wench, and was little regarded, and so might always have continued in a kind of Obseurity, had she not been industrious to get her gay Cloaths, which allured so many Lovers, that by their liberal Offering she soon become Rich and stately, and had her Maids to wait on her. And these Advantages she had by setting herself out after the best Fashi∣on by her pleasant Carriage, Affability, and courteously smi∣ling

Fortune or Dower,

great Incitements to Love. — Fortune or Wealth is a great Temptation, and now-a-days with many a more powerful Loadstone than Beauty, though it seldom purchases a virtuous Cordial Love, but rather that which is Arry and Heroical, for many Men when they hear of a large Portion, a rich Heir∣ess, could be content to take her without seeing her, meerly for the sake of her Portion; and are more mad, (though she be I'll bred and deform'd) for her, or pretend to be so, than if wanting a Portion she had all those beauteous Ornaments, and those good Parts, Art and Nature can afoard; they care not for a good Name, Birth, Beauty, or Education, their Aim is at Mony, which makes the Poet thus discant;

Our Dogs and Horses from the best we breed, And careful are that they may thrive and speed; But for our Wives, if they but wealthy prove, Though fair or foul we fla∣ter them with Love.

If she be Rich, that covers all faults; Gold that Enchant∣ment that bewitches the World makes her appear Fair, Fine, Perfect and Absolute, then they burn in Love's flame, they love her dearly, like Pig and Pye, and will make you believe they were ready to hang themselves if they miss her: Nothing in these days is so familiar, for even a young Man to Marry and old Wise, for a Sum of Gold and although she be an old Croone, and have never a Tooth in her Head, nor good Conditions, nor a good Face a Natural Fool, if she be but Rich; So Corrupt is the Age, that she shall be follow'd and courted, and buz'd in the Ears with the Amourous Dis∣course

• course of a number of Fly fools, so on the other side, many a lovely young Maid, for Ambitions sake, to jolt it in a Coach and go gay, will throw her self away upon an old decrepit doating, Dizard, troubled with Rheums, Gout, Stone, Catarrhs, and twenty other Diseases, and perhaps but one Eye, one Leg, a flat fall'n Nose bearing the Marks of the Sins of his Youth; Bald∣pated, and neither Wit nor Honesty in his Brains; If he have store of Land or Mony she will have him, though at the same Infant she Sacrifices her Peace, Content, Marrimonial Pleasure, and all the chiefest Sweets of Life, for a little gawdy Foppery, to appear sior∣rid and gay, that the may out-vye others in fine Cloaths and sumptuous Diet. Aristae∣netus telling a brisk buxom Lass of a proper sine Man that would maker her a good Hus∣band, Hang him (reply'd the) he has no Mony; '〈◊〉〈◊〉 to no purpose to Marry without 'Means, trouble me with no such Motion; Let others do 〈◊〉〈◊〉 they will, I'll be sure to have one shall Maintain me fine and brave.—Form, Beauty, or good Parts, stands not in the Minds of many in Competiti∣on with Mony in any degree. Lucius Lycia, was a proper young Maid, and was Courted by divers comely young Men, but the forsook them all for one Passus, a base bald-pated knavish Fellow; and why? because he was Rich, and had gotten an Estare by Usury and Extortion; and to add so that, his Father that had got an Estate as wickedly, left him his sole Heir: This is not alone among your Dust-worms, whose fordid Soul Adore no God but Mammon; but so it falls out many times among great ones. The proud insulting Bishop of Ely, being left Viceroy of Eng∣land by Richard the First, when he went to the Holy Wars, having heap'd up a mighty Mass of Mony, Marr∣ied a great many of his Poor Kinswomen to the Nobility, their Sons and Nephews, who took them, though of mean and base Extract, for the Dowers the Bishop gave, which Policy he used to ••renghten his Party and cover the wrong he had done the People, in the King's absence 〈◊〉〈◊〉 King of Britain Married 〈◊〉〈◊〉 the Daughter of 〈◊〉〈◊〉 the Saxon Prince, and his mortal Enemy, because she had Kent for her Dower. Jagelio, Duke of 〈◊〉〈◊〉, fell in Love with Hedenga, and turned from a Pagan to a Christian for her sake, being Baptiz'd by the Name of 〈◊〉〈◊〉; but lets see what was in the bottom of it, why? the was Heireis of Po••and, and he covered to lay the two Countries together. Charles the Great was an earn∣est Suiter to Irene the ••••••∣press; but faith 〈◊〉〈◊〉, only

Fortune,

how to be consider∣ed in what it relates to either Sex, in Advancement or de∣clining, &c.—Fair Ladies, at the first sight you may ima∣gine, we are going to tell you

• many strange and wonderful things, or make discovery of those past Actions, you would rather have concealed by pry∣ing into you Nativites, but indeed we purpose not to meddle with past, Present, or Future Events of that kind, we pretend not to be Fortune∣m••••••••s, but only to Let you see how fickle, she is and how little to be relyed on, though many lay too great a stress up∣on that they call her Favour, which is rather Accidential and sometimes Imaginary than cer∣tain or real, and indeed take her right, she is rather a Name than any thing that is substan∣••••••lly to the purpose; we will not speak of the Actions of ei∣ther Sex, as they are the Chil∣dren of Divine Providence, nor will we Ascribe, an Aposthe••is to Fortune, but will only take a survey of the power and Acti∣•••• of Men and Womens Rea∣sons, in the Nimble apprehen∣sions, and taking hold of occa∣••••••••ns, to see how far outward circumstances do conduce to the making of any ones For∣tune: It was the saying of one, that every one might hammer 〈◊〉〈◊〉 his own Fortune; however 〈◊〉〈◊〉 most in Number are 〈◊〉〈◊〉 at Fortune making, and 〈◊〉〈◊〉 it in the working: It is an Art that most Peoples Inven∣tion have flowed into, and yet 〈◊〉〈◊〉 still capable of Renovation as it were by the incertainty 〈◊〉〈◊〉 Affairs, so curiously involved by mutual Relation which is Tacitus his Observation, of a too superstitious Constancy in that Emperor, into his beaten way, in which he had proved Fortunate, thinking in that Road he could not miss being Successful, though he fell into a slough of misfortune at last, when he least suspected the danger. So some through an Imbecility of Mind, not know∣ing how to make a departure from tha Gravity of their usual pace, think all things will meet them in the common Road, but there is something more, viz. a Judicious obser∣vancy of time required, as well as a prudent making of occasi∣ons. There are some of that temper, the Pulse of whose Affections still beat after the motion of Honour, who had rather be not good, than great, and therefore will cast about the mist of Deceit, to blind the Eyes of our Apprehensions and by corrupt Counsels, En∣deavour to rise from the clouds of disgrace, to see the Sun of Honour; others will bring all the Elogies of their Worth up∣on Honours Stage, where they court the Smiles of Fortune, in displaying themselves to the best advantage, yet is ••he be not in a good mood to pleasure them, but frowns and turns her back to begone, 〈◊〉〈◊〉 will cry after her, and 〈◊〉〈◊〉 her 〈◊〉〈◊〉; all they can do makes her but like a 〈…〉〈…〉 the more 〈◊〉〈◊〉 and 〈◊〉〈◊〉 till 〈…〉〈…〉 they prove

• but swollen Bubles, which the least wind of Adversity breaks and makes to Evaporate into their own Element. Honour is Vertues Reward, and is no more than the Reflective beams of that Sun of Vertue, and gives only to good will in a larger Extent to Exercise themselves in, as in open Field; and there∣fore it must be used to the pub∣lick Advantage, not in the Enclosures of any ones parti∣cular ends. Those Ladies that are Befriended with Fortune, as they term it, must never∣theless, be upon their Guards, and look narrowly to her, for she plays many slippery tricks with her Favourites: the Wind is not more variable, or uncon∣stant, nor the winding Waters, of the Tide in their motions, more uncertain than she is fabled to be, in setting up and pulling down; in flattering and deceiving those that most trust and rely on her; and a∣bove all things so settle your mind in Prosperity, that if Adversity comes it may not shake or disorder it, and then you however secure your selves, let Fortune do what she pleases; to prostitute your time, too much to the thoughts of world∣ly Fortunes, hinders you of a more Glorious Prospect that is before you: Riches are some∣times Vertues Ornament, and at other times Vices Punish∣ment, the certainty of having 〈◊〉〈◊〉 Friend for your Fortune, and a moderate Competency and Honestly, for your self goes a great way in the felicity of it. Though its like the Sun when at the highest, that gives a great light, and outshines the Stars of more inferiour For∣tunes, notwithstanding they are many in number; it is no small part of policy to distinguish of Fortune and Occasion, it is easi∣er to see the one, than to re∣tain the other. Fortune has a diverse operation, according to the difference of the Mate∣rials it meets with all: The Pro∣sperity or over Lavish Fortune of Fools, says the Wise Man, shall slay them; some in mak∣ing their own Fortunes, are well studied in Men, but know not the Nature of business, nor the worth of Favours; others only wise by Rules and Maxims of Particular Affairs; look not with narrow searching Eyes into the Nature and Quality of their Competitors, and those that stand in their way, to hin∣der them from becoming the Favourite of Fortune. There are some that despite Fortune as much as she slights and casts her scorns on them, and those not of an ordinary Compositi∣on of understanding, seeing they can enjoy the Riches of content in the 〈◊〉〈◊〉 of an honest Poverty, it is the faculty of the imagination that can turn it self, and make every thing appear to itself. It is not the outward thing but the mind, which is capable of Content, and where it is so, it makes its

Fame,

Her Character, with a Caution to the Fair.—Fame Ladies, is a great medler with the Fair Sex, and has ma∣ny times a wondeful power o∣ver you to raise your Esteem, or sully your Reputations, it is the Eccho of Actions resound∣ing them to the World, save that the Eccho repeats only the last part, but Fame repeats all, and frequently more than all — Fame many times has Created some things of no∣thing, she has found out Coun∣tries and Monsters as well as Stories and reports of Actions that none ever saw or knew. Politicians sometimes use her in reporting, such things already to be done, as they have yet in Embrio, and intend to bring upon the Stage that so they may sound the Peoples minds, to know before hand, whether they will be taken or not, or to make them more familiar, when brought to light. — Fame, if she lays hold of a Ladies Reputation away she goes with it,* 1.55 with incredible swiftness, first, she creeps though at a large rate through Villages, then she stalks through a Town; and after that growning more nimble runs through a City, and by this time her Pinions being grown, she flys over a Coun∣try, and the farther the faster, and there is no getting it out of her hands; when she has

Farre,

(Fr.) a fond and dis∣solute Play, or Comedy; also the Jig at the end of an Inter∣lude, wherein some pretty kna∣very is acted; also any stuf∣fing in meat.

F••••rus,

immediately, after the Woman has conceiv'd; it is called an Embryo. Afterwards when there is a perfect Forma∣tion it is properly called the Faetus.

Frenulum,

Membraneous Ligument under the Tongue; in New-born Children, it some∣times spreads over the whole under-side of the Tongues, that the Midwife sometimes is for∣ced to pell it asunder with her Nails (which yet ought not to be allow'd of) or the Chyrur∣gion with his Penknife.

Furoz Urerinus,

an un∣seemly Distemper, which is wont to seize upon Maids; e∣specially those of riper Years, and sometimes Widows too, They who are troubled with it, throw off the Veil of com∣mon Modesty and Decency, and delight only in Lacivious, Obscene Discourses: They co∣vet a Man greedily, and even furiously, and omit no invit∣ing Temptations that may induce them to saitsfie their desires. The cause seems to be in the Seminal Juice, which being exalted to the highest degree of Maturity, drives the Maids into a kind of Fury; which is Conspicuous every Year in some Bruits; as in Cats, Bulls, Bucks, Does, Harts, D••. B••ancard.

Fran••-marriage

(Fr. Franc∣marriage) is a Tenure in Tayl special, growing from these words in the gift, Sciant, &c. Mc. T. B. de O. dedisse, &c. I. A. filio meo & Marg. uxon esus fill•••• verae. T.N. in liberum maritagium unum Messagium, &c. West. p. 1. Symb. l. 2 Secl. 303. The effect of which word is, that they have the Land to

Feronia,

a Goddess of the Woods.

Famble-sheats,

c. Rings or Gloves.

Famicide,

l. a Slanderer, de∣stroyer of ones good Name.

Farreation,

l. a Ceremony whereby the Priest confirmed Marriage.

Fascrination,

l. a bewitch∣ing by the Eye.

Feme Covert,

f. a Married Woman.

Feminic,

o. the Womans (Amazons) Country.

Feminine,

l. belonging to the Female-sex.

Filiafter,

(Fr. filiaftre) a Son-in-Law, or Son by a for∣mer Marriage.

Film,

(from the Belgick

Felme,

quod idem deno••at) a fine thin Skin within the Bo∣dy dividing the Flesh, or any near Member one from the ano∣ther. Also a Skin like a Cap wherein divers Children are born. And the Skin in wrap∣ing the Brains are call'd Films; the inmost, which is next the Brain, is also called pia meninx or pia mater, the other dura me∣ninx, or dura mater. The Infant has three Teguments or Mem∣branous Films, which cover it in the Womb, that is, the Co∣rion, Amnios, and Allantois; Whereof see more in Vulg. Error. pag. 269.

Flabel,

(flabellum) a Fan.

Footing-time,

Nf. when the Child-bed Woman gets up.

Forfeiture of Marriage,

a Writ against one under Age, and holding by Knights Ser∣vice who refused to Marry her whom his Lord preferr'd, with∣out his Disparagement.

Faunrekynes,

o. little Infants.

Fricasse,

(Fr.fricassee) any Meat fry'd in a Pan.

Frances,

a Womans Name.

Frank-bank, Free-bench,

the Dower of Copy-hold lands, which the wife (being espou∣fed a Virgin) hath after her Husband's Decease.

Friga,

a Saxon Goddess in the shape of an Hermophradite.

Frontal

(frontale) a Front∣let or attire of the Forehead.

Frumenty,

(from frumen∣tion, i.e. Wheat) so called, because it is a kind of Pottage made of Milk and Wheat.

Froise,

a Pancake [with Bacon intermix.]

Furina,

a Roman Goddess, Patroness of Thieves.

Frussian,

stuff made of Cot∣ton, or the Down of an Egyp∣tian Fruit.

Furies,

(furie) three ima∣ginary Fiends or Spirits in Hell, having Snakes growing on them instead of Hairs. Poets, feign them to be the Daugh∣ters of the River Aenerou and Night, and to have the Office of Tormenting Souls of Mur∣therers and wicked Men; their Names were Alecio, i.e. un∣cessantly Tormenting; Me∣gara, i.e. enraged; And Ty∣siphone,

Fufil,

(Lat. fufillis) a little Spindle.

Festoon-ton,

f. Encarpo, g. a Garland of Fruits or Flower-works [in Graven or Embossed work.]

Figuretto,

a kind of stuff.

Figurrd,

or flowered.

Filly,

-foal, a mare colt.

Flora,

the Goddess of flow∣ers, otherwise called Cloris.

Floramor,

flower of Love.

Flaunes,

o. Custards.

Foraign-project,

to provide Maids with Husbands, appro∣ved on, with an Account what that Project was.—It may justly astonish us to consider how industrious and careful so great and wise a State as that of Athens was, to promote the Marriage of the poorest Virgin among them; that of Aristogeton's Daughter may serve for an instance, who being a poor Girl, in an mean Island, and living under great poverty, was by the order of the Council brought into A∣thens, and there Married at the Publick Expence:— We do not find the Patriarchs chaffering for Portions: Isaac, that was so great an Heir, (as that his Father out of his own House did raise three Hundred and eighteen Men born in his Service.) was at the charge of sending for a Wife without a Portion; and Jacob with fourteen years Service purchas∣ed his: As the World increas∣ed in Mony, so it did in this Sin, and both united to hinder the Ordinance of God, turning the Command of Increasing and Multiplying Men, into increase and multiply more, of which we may say, as it was in another case, though much to the same purpose, in the be∣ginning it was not so.— There are some now living in these Kingdoms, that remem∣ber when Money was the least part considered in Marriage, when that Sum would have been thought a Fortune for a Lord, that is now dispised by a Merchant; yet then there were few dyed without Poste∣rity, and as few dyed for want, or that which is worse, lived like Beasts of Prey, on the Labours of others.—Ly∣curgus, among his Laws to the Spartans, enjoyned this for one, That they who lived un∣married and childless, should be debarr'd from all sports, and for∣ced to go naked in the Winter a∣bout the Market-place; and in the Spartan Laws there were the same punishments for bad Husbands, as for them that were none, both being thought equally mischievous to the Commonwealth, and neither to be suffered.—Solon made a Law, That there should be no Jointures, nor Dowers; and that Wives should bring their Husbands but Three Gowns, with some other small Trisles of small value; for∣bidding Portions, which he

• looked upon as buying of Hus∣bands: and so making Merchandize of Marriage, as of other Trades, contrary to the Law of Nature, and first de∣sign of the Institution, which was for the increase of Child∣ren; hence was he wont to 〈◊〉〈◊〉, That Men and Women should Marry for Issue, Plea∣sure and Love, but in no case for Money.—The Romans were so careful in this matter, that they made Laws vouchsaf∣fing divers Immunities and Pri∣viledges to such as had many Children, as we may see by 〈◊〉〈◊〉 particular Laan, Julia, or Papia, which obliged all Men to take Wives, and none to be excepted.—And not only they, but a worse People, the Persians, had in former times a Custom to Honour Men once a year with some Gratuity from their King, who had a Child that year by his Wife, respecting him as a Man that had gained an e••teem in the Service of his Country— by the Laws of Lycurgus, Men that would not marry, were to be deem'd infamous, and to have no respect paid to them; consonant to which is that Passage related by Plu∣••reb of Dorcillidas, who com∣ing into Prison where there was a young man, who gave him no respect, not even stirring from his place; and being ask∣ed why he shewed him no re∣••erence, seeing that he was a Man of Honour, made the fol∣lowing Reply, Because he was not the Father of a Son, who might hereafter do as much for him.—We come nearer home, and find at this day in some parts of Germany, a Custom (formerly more uni∣versal) once a year, at a gene∣ral meeting in the City, or Town, to present Gifts, and to give publick applause with loud Acclamations to such as were married, and had Chil∣dren that year; thus Ecchoing out their Praises. These are they that replenish the World —As to Widowhood, 'twas for∣bidden by the Romans to have any Allowance in the Common-Wealth, in case they were not superannuated.—The Nostranes in the East, have so vast a veneration for Marriage, that as soon as the married Couple has a Male-Child, the Father loses his name, and is called by that of his Eldest Son; as supposing the Fathers name Isaac, and the Son to be called Joseph, he is no more named Isaac, but Abba Joseph. —I have heard of a Custom amongst those worst of Men, the Irish, which may teach us Charity, and that is, before their Daughters are thirteen years of age, they go about a∣mong all their Friends and Ac∣quaintance, taking the young Girl with them, to shew that she is capable of Marriage. This accounted sufficient Inti∣mation to their Friends to un∣derstand their Design, and there∣fore

• they need do no more, but are immediately answer'd with what they can spare, which is commonly in Cattel, for they have little Mony. This I have heard is a frequent Pra∣ctice amongst them at this day, and so general, that a poor Man, who may not be Master of six Cows himself, will commonly get twenty for their Daughters, and make no Provision for their Sons; by which means the Daughters seldom stay till fifteen, and the young Men Marry the earlier to get themselves a Stock of Cattel, which they are sure of with a Wife.—We find in several Parts of the World, as in Thrace and Assyria, that they were so possessed with an Opinion of the advantage of Marriage, as occasion'd their making Laws for its Pro∣pagation. — And here (that no Maids may be left unmarried, either for want of Beauty, Mony, or Virtue) I shall add the Project (mention'd by a late Author) to provide them with Husbands; Which is as follows, viz. That a Statute might be made, obliging all Men from One and Twenty Years of Age to Marry, or in Default to pay One Eighth Part Annually of their Yearly Income, if they be Men of real Estates; or One Eighth Part of the Interest of their Personal Estates, if it amount to One Hundred per Annum of Real; or to Four Hundred Personal, as it shall be 〈◊〉〈◊〉 by Men appointed for that A∣ffair, and the same to be 〈◊〉〈◊〉 by all Single Women, who 〈◊〉〈◊〉 their Fortunes in their Hands. after that they arrive to in Age of Eighteen; and the same to be paid by all 〈◊〉〈◊〉, and Widows who have 〈◊〉〈◊〉 Children, the Widowers •••••• to pay after Sixty Years of Age, nor the Widows after Forty, and all these 〈◊〉〈◊〉 to continue as long as they are unmarried.—And because that Young Men are often 〈◊〉〈◊〉 from Marriage through De∣fault of their Fathers, 〈◊〉〈◊〉 the same Mulct shall be laid on the Father's Estate, as if •••• were the Son's.—This Mony so rais'd, to be disposed in every City and Country, as they find see sir for Portions to young Maids, who are under Forty Years of Age, and Care taken. that it be expended every Year, so as no Bank to be kept; and that no Portion be ever given to any, who have been debaunch∣ed, with such other Rules as may be prescribed.— These Kingdoms in their most happy days never saw a Law, which made that immediate Provision for the meanest Soul in it, as this will do; for 'twill set the Captive free, whereas many are now born who have reason to continue the Lamen∣tation they found out at their first Entrance into the World: Our greatest Charity for the Poor is at most but to keep

Female Modety,

Occasion and our Nature are like two inordinate Lovers, they seldom meet but they do sin together; Man is his own Devil, and of∣tentimes doth tempt himself: So prone are we to Evil, that it is not one of the least In∣structions that doth advise us to beware of our selves.— Now an Excellent Virtue to restrain or check a Man or Wo∣man from running into Vice, is Modesty. I am perswaded many Women had been bad, that are not so, if they had not been bridled by a bashful Na∣ture. There are divers that have a Heart for Vice, that have not a Face accordingly.— Surely the Graces sojourn with a blushing Virgin. It is Re∣corded, that the Daughter of Aristotle being asked which was the best Colour, made answer, That which Modesty produced in ingenious Spirits. —To blush at Vice, is to let the World know, that the Heart within hath an Inclina∣tion to Virtue.—Now to give a check to such immodest Wo∣men, who proceed from the Acts of Uncleanness, to Mur∣der the illegitimate Off spring; I shall for the information of these Ignorant Wantons give them a light of the following Act.

An Act to prevent the De∣stroying and Murthering of Bastard Children.

WHereas many Leud Wo∣men, that have been delivered of Bastard Children, to avoid their Shame, and to escape Punishment, do secretly Bury or Conceal the Death of their Children, and after, if their Children be found dead, the said Women do alledge, that the said Child was born dead, wheras it falleth out sometimes (altho hardly it is to be proved) that the said Child or Children were Murthered by said Wo∣men their Le••d Mothers, or by their Assent or Procurement. —For the preventing there∣fore of this great Mischief, be it Enacted by the Authority of this present Parliament. That

• ...

  any Woman (after one Month next ensuing the end of this Session of Parliament) be de∣livered of any Issue of her Bo∣dy, Male or Female, which be∣ing born alive, should by the Laws of this Realm be a Ba∣stard, that she indeavour pri∣vately, either by Drowning or secret Burying thereof, or any other way, either by her self, or the procuring of others, so to conceal the Death thereof, as that it may not come to light whether it were born alive, or not, but he concealed; in eve∣ry such Case the said Mother so offending shall suffer Death, as in Case of Murther, except such Mother can make proof by one Witness at the least, that the Child (whose Death was by her so intended to be concealed was Born dead.

  —Mode∣sty is one the most natural and most useful Tables of the Mind, wherein one may pre∣sently read, what is printed in the whole Volume. Certainly a good Heart looks out thro' modest Eyes, and gives an An∣swer to any that asks, who is within? with modest Words; and dwells not at the sign of the Bush or Red-lattice, or Painted-post. A glorious Soul is above dresses, and despiseth such as have no higher, or other thoughts, then what concern their gorget and their hair. This preserves in tune, and keeps the scale of Affecti∣ons even. This teaches a de∣nying and preventing behaviour towards Tentations.— 1. Let the Carriage and Beha∣viour be modest. Rebekah put on the Vail, (Gen. 24.64.) when Abraham's Servant told her, That the Man whom they saw coming towards them, was his Master's Son, to whom she was intended in Marriage. Contrarily, the Woman with the Attire of an Harlot of whom S••omo•• speaks, Met a young Man and kissed him, and with an impudent face she spake unto him, Prov. ••. 13. —2. Let the Lan∣guage be modest. Even Aristotle in his Politicks, would have all Obsceness of words to be banished by the Law, be∣cause when People take a li∣berty to speak ill, they learn to do ill. He would there∣fore have such as are Young, neither to speak or hear any thing that is foul, and if any be found faulty, to be punish∣ed with stripes, or some note of Infamy. Therefore I would advise all to do do with their loose and poysonous Pamph∣lets, as those Converts of E∣phesus did with their Books of Curious Arts, bring them forth and burn them. I know one, that took upon himself this Revenge: a Friend of his coming into his Chamber, took down from off a Shelf a Play-Book, who reading a little, he perceiv'd his Friend was soon infected, useth this Remedy; You complain'd (saith he) when you came in of cold; I will make you a better fire. So burnt the Book before him.

G.

GErtrud,

i. e. truly amia∣ble.

Gilian,

see Julian.

Gillet,

dim, from Giles, i. e. a little Kid.

Glauce,

i. e. Gray-eyed.

Glycera,

i. e. Duici, sweet.

Grace,

commonly used.

Grishild,

i. e. Grey Lady.

Grimtrid,

i. e. of a Fair Countenance.

Gorgons

appearing so ter∣rible in Fables, for their sweaty Hair and stone transforming Looks, are held to be the Daughters of Cela and P••••••••s••, called by the Names of Medusa, Euri••le, and Thenio, having their aboad near the Hesperian Gardens; turning those that came to approach the Gold∣en Fruit into Stone with their looks; till by Minervas Assi∣stance, Perseus vanquished them: 〈◊〉〈◊〉 which seems to be a Fable, alluding to Fortitude, which overcomes Difficulties and Dan∣ger.

Graces

are those the Gr••••i∣••••stile stile Charities, and are held to be the Daughters of Jupiter and Euronyme, but some will have them to be got by Jupiter on Venus, as being the Guardi∣ans and Attendants on Beauty, &c. being three in number, viz. Eupbrosyne signifying Gladness, Aglais Beauty, and Thalia Youth and Mirth; referring to the de∣lighting of Mankind, and the faithfulness of Things, and ma∣ny other Matters, as relating to Joyful Times and Seasons, Plea∣sure and Mirth are alluded to by them in sundry Manners.

Grey

the Lady June, a La∣dy though very Young, of ad∣mirable Learning and Virtue, she was Daughter of Henry Duke of Suffolk, and Grand-Daughter to Mary Daughter to King Hen∣ry the seventh, and being by King Edward the sixth declared his Successor, she took upon her the Crown after Edwards Decease, but enjoyed it not long, for Queen Mary prevailing, she was Deposed, and together with the Lord Guilford Dudley her Husband, Beheaded in the Tow∣er of London, of whose wonder∣ful Virtues and Pieties, we speak more largely hereafter.

Galatea

a Sea-nimph, who growing Jealous that Glaucus, of whom she was inamoured, had gained the Beautiful Nimph Sylla to his Embraces, when she usually did bathe i his Streams, she by Inchantations turned her into a deformed foul Monster, compelling her perpetually to bark in the Caves of the Sicili∣an Rocks beaten with the Sea, which is no more than the sounding of the Waters against it.

Geruena,

A Noble Italian Lady, seeing divers Assassins en∣ter her Husbands Chamber to

Gabriela,

a fair and ingeni∣ous French Lady, flourished in the French Court, in such rare Perfections of Beauty, that so she far Captivated the Heart of the Warlike King Henry the fourth of France, that he had a design to have Married her, thô at that time he was Married to Margaret Sister to his Predeces∣sor; to prevent which, she was Poisoned by an Italian scented Pair of Gloves, presented to her by an unknown Hand.

Genura,

Queen to the Fa∣mous King Arthur, King of the Brittains, for her Beauty and Courage stands a famous Monument in Histories, to 〈◊〉〈◊〉 the Lustre of the fair Sex.

Gratiana,

a Lady at 〈◊〉〈◊〉 in Spain, being surprized at the Sack of the Town by the Barba∣rians, gave all her Gold and Jewels freely to the Captain, who had taken her Prisoner, to save her Honour; but the Infi∣del breaking his Promise, as o∣ver-infiamed with the Charms of her incomparable Beauty, going to break his Word and force her, she in the first place, stabbed him to the Heart with a Dagger she had concealed in her Garment, and then to pre∣vent the like attempt of her Chastity from others, she killed her self.

Gonzaga

Julia, a very Beau∣tiful Italian Lady, had her Name so famed, that it was heard to Constantinople, and found so Charming in the Ears of So••∣man the Turkish Emperor, that it's thought the Fleet he sent un∣der Barbaressa King of Argiers his Admiral, was more to sur∣prize her, than spoil the Coun∣trey, but upon their Landing fied to save her Chastity half naked to the Mountains.

Government

Female assert∣ed the best, I stick not to af∣firm, that Domination and Go∣vernment is not only lawful and tolerable in Women, but Just∣ly, Naturally, and properly theirs. First then, though force Crazy Phylosophers drunk and be∣sotted with Aristotelism, have endeavoured to devance them from the same species with Men; and others madder than they, deny them Souls, yet when we shall oppose Holy Scripture, which makes Man the Consummation of the Crea∣tion, and them the Consumma∣tion of Man; if we would cite those high Attributes the 〈◊〉〈◊〉 give unto them, or instance those particular Indulgences of Nature, which Agrippa reckons unto them, or those peculiar advantages of Composition and understanding, which 〈◊〉〈◊〉 Lusitanus ascribes to the, 〈◊〉〈◊〉 to mention that of Trismegistus

• who calls them Fountains and Perfections of Goodness: And in∣deed this is a quarrel wherein Nature hath declared her self a most interested party, that we need go no farther then the Judgment of our eyes (the quickest and surest that Man can make) to decide the Con∣troversie. For whom can we imagine to be so insensible, as not to be presently touched with the delicate Composure and Sym∣metry of their Bodies: The sweetnesses and killing Languors of their Eyes, the Meslange and Harmony of their Colours, the Happiness and Spirituality of their Countenances, the Charms and Allurements of their Maine, the Air and Command of their Maine, the Air and Command of their Smiles, so that it is no wonder if Plato said, that Souls were un∣willing to depart out of such fair Bodies. That this is a Truth, needs so little Demonstration, that looking but into any Story, you shall find, even the greatest Conquerors, Lusty and Proud in their Triumphs, humbled and brought on their Knees by some fair Enchantress. This we ac∣count admirable in Alexander and Scipio that they could avoid, in Caesar and Mark Anthony we pardon it in respect of the great∣ness of their other Actions. 〈◊〉〈◊〉 a Martial-man, you will 〈◊〉〈◊〉, is a Savage Bruitish thing, thing that knows how to run 〈◊〉〈◊〉 dangers and to despise them, 〈◊〉〈◊〉 whose tho••ghts are always 〈◊〉〈◊〉 random and abroad, seldom with-drawn and upon their Guard, and therefore it is no wonder, if such Men be easily surprized with such dazling tri∣fles. But when a Man tells you, that even the Wisest Men, have been strange Doters on this Sex, and absolutely given up to them, it will change the Case. I suppose there is no Man thinks Solomon a Fool, and it is well known, how these white Devils seduc'd him. Au∣gustus, that was certainly one of the steadiest Men in the World, one that in his Touch out-witted the Horry Senate, was all his Lite time led by one Livia: But to make this yet plainer, Age we say begets Wis∣dom, now how general the Af∣fection of old Men is to Women, needs no proof, especially the Older they grow, some of three∣score, marrying Girls of six∣teen, and therefore it is a clear Argument of the Truth of this Point, and of the Wisdom of those Reverend Seniors that pro∣ceed according. Now if it be necessary, that Governors should be of good Entertainment, Affa∣ble, open of Countenance and such as seem to harbour no crooked or dark design, no Men can be so fit for Government as Women are. For besides their natural Sweetness and Innocency, their talk is commonly directed to such things as it may easily be inferred, that their Heads are not troubled about making of Wars, enlarging of Empires, or founding of Tyrannies. How few Men-Prophets do Histories

Generation

and Producti∣on of Infants. First let us see of what Seed he is ingendred, only of corruption and infecti∣on. What is the place of his Birth, but only a foul and fil∣thy dungeon? How long is he in the Womb of his Mother, be∣fore he be like any thing but a vile lump of flesh unsensible, in such sort, that when the Nature hath retained and taken both Seeds, and being heated by the natural heat, it createth a little thin skin, almost like to that which is next the shell of an Egg that it is like nothing but an Egg laid out of time: Then certain days after, the Spirits and the Blood mingled together be∣gin to boil, in such sort, that it causeth to rise three Blad∣ders

• like to a bubble that flaots, and are made in a quick stream, which are the places wherein is formed the three most noble parts of this superbious Beast, the Liver, the Heart, and the Brains, which is the most ex∣cellent part of his work, the seat of all the functions, the true fountain of feeling, the moving of the most migh∣tiest Palace of intelligence and memory, the very Ark of Rea∣son. If we consider likewise by their order, the creation of all other parts, and how they be formed, and how the Child being in his Mothers Womb, beginneth to void Urine by the conduct of the Navel, and how the Urine falleth into a little Member or Bladder, se∣parated from the Child, or∣dained of Nature to that Of∣fice, and how he hath no pur∣gings by the Fundament, for that he receiveth no sustenance by the mouth, and that the little Belly or Stomach doth not yet his Office, by the which means nothing is transported into the Bowels. And how that the fix first days he is as Milk, the nine days following Blood, the other twelve days after flesh, and the eighteen days that follow, the Soul is enclosed. I know not there∣fore so Diamond a Heart, which is not moved and ra∣vished with great admiration to contemplate things so piti∣ful and strange. And yet this that we have spoken is very little, if we will consider more near ly the things that follow, who is it that will not marvel, considering in what manner he is nourished, and with what guiding, without having the use of the mouth, until he be born into the World; then how much his Nature is tender, frail and weak, in such sort, that the Mother be never so little hurt or smitten, or if she smell the smoak of a Candle∣snuff, it is enough to kill the Fruit in her Womb. But whilst he is in the Womb of his Mother, with what Food is he nourished, what junkers hath Nature prepared for him? If that his Creation have seem∣ed unto us strange, no doubt his sustentation will ravish us in more great admiration, seei∣ng that he is sustained of Blood and Corruption of his Mother, the which is so dete∣stable and unclean, that I can∣not without great horror re∣hearse that which the Philo∣sophers and Physicians have written, that have written of the secrets of Nature. Those therefore that are curious of such things, let them read Pli∣ny, which hath put in writing in his Natural History that which many others before him have fore-shewed. And after that he hath been long sustain∣ed with this Venom, and that he is formed and becometh in quantity sufficient, seeking therefore for more greater nourishment, and that he can∣not

Gentleman-Usher.

There is a conceited Treatise compo∣sed by an Italian (as what Wits more pregnant or pre∣sent) entituled a Supplication to Candlelight, discovering the abuses committed and curtain∣ed by the silent and secret Shade of Night; where it might be demanded, as God in Esay did sometimes ask the Devil our Wathcman,Custo••, quid de Nocte? What seest thou? What discoverest thou? Thô Lanthorn and Candlelight hang out; thô the Bellman traverse the street; thô the Constable and his rugged Gownmen af∣ter a nod or two, take care for discharge of their Place, and punishment of Vice, to put out a peremptory Question to a Night-walker, From whence came you? or whither go you? whom do you serve? or what business have you so late? Yet it seems they have no Com∣mission to examine Coacted Sin: These may hurry along by their Noses, and shroud a loose Gentleman-Usher with as light a Curtezan in a running Broshell, from those conniving Eyes of Endymion and his Brotherhood. And this light piece must be conducted to his Lord, while he is to be admitted to his La∣dy, to present both their Acti∣ons on the stage of Folly. With what a commanding posture rides this Foot-cloath Sin? How apt to forget his composition; and how confident in the pri∣viledge of greatness? These ge∣nerally have their Purveyors, to furnish them with such stuff as may content their liqu'rish ap∣patite, and feed their intempe∣rate desires with fresh fuel. In every Solemn or Festival Show, these Forragers take their stand, eying what Beauties are of most attractive quality, then enquire they of their places of habitation: Occasions they take to converse with them, and in short time so to win in upon them, as they begin to commend their Masters Suit to their too easie attention, and with long Battery, according to the strength of the Fort, so seize on their affection, as they make way to their Lords ad∣mission.

Green-Sickness

in Virgins and Young Widows, cause, symp∣tems and Remedy.—

• ...

  Green Sickness is a Capital Enemy to Beauty, it comes shadowing over it like a dark Cloud, and hides it's lustre from the Eyes of Men, Elcip∣sing that Adorable Splendor that a little before Animated the World of Love, to guide Lovers to the blest Elizium of Joy and Delight, displacing the Roses and Lillies that fairly flourished to a wonder, and planting Beds of Leeks in their stead. This happens more to Phlegmatick Constitutions than others, because the Humours more abound, making the face and other parts of the Body look green, pale, dusky, yel∣lowish, &c. proceeding from raw indigested Humours; nor doth it only appear outwardly in the discolouring the Body, but it very sensibly afilicts the Parties with difficulty of breath∣ing, pains in the head, palpita∣tion of the Heart, unusual beat∣ings and small throbbings of the Arteries in the Temples, Neck, and Back; many times if the Humour by very vicious, casting them into Feavors, creates a loathing of Meat, and the distentions of the Hypocon∣driack part, by reason of the Inoridnate Efflux of the Men∣struous Blood to the larger Vessels; also by the abundant Hu∣mour we find sometimes that the whole Body from the Ef∣fects of these Causes is pester∣ed with, swelling at least the Thighs, Legs and Anckles, and a universal weariness over∣spreads the Microcosine, or lit∣tle World.

  Galenical Physicians tell us, that this Distemper chiefly pro∣ceeds from those Vessels that are about the Womb, proceed∣ing from the abundance of Crude and Viscid Humours, ar∣riving from several Inward Causes, and many times from outward ones, as eating raw Fruit, catching wet on the Feet, drinking too excessively of Water, and Intemperate Diet of any kind, but above all by the solly of such Virgins, who covet to eat Coals, Chalk, Wax, Nutshells, whited Wall, Starch, Tobaccopipes, and such like unaccountable Trash, that certainly hurts, but cannot nourish, but on the contrary, dry up and consume the best Nutriment drawn from whol∣some Diet, and cause a Sup∣pression of the Menses and ob∣structions through the whole Body: So that the victims Hu∣mours are turned upon the out∣ward parts, whilst others of the same kind, not capable of being dilated, oppress the In∣ternals. To remove this Mala∣dy, enter into a wholesom Course of Diet, and bleed mo∣derately in the Arm or foot, as the Age requires it, take then Decoction of Gaincw•• with Dit∣tany of Creet, made in White∣wine fasting; and for want of these, take Aloes, Senna, Agrie, Rhubarb boiled and well mix∣ed with Whitewine, but drink not Vinegar, nor very Stale

• ...

  Beer or Ale, for sharp things shut up the passages, and retard the Humours from flowing to those places where they may be Evacuated; and if the ob∣structions are not to be open∣ed or removed without requi∣ring great difficulty, take pre∣pared Steel, Roots of Scorzone∣ra, Bezora stone, and Oyl of Chrystial, of each a dram, pow∣der the Roots, and mingle the Powder with the rest, and beat them well together, then take a dram at a time in a Glass of small Wine, and by a short using of these measures, the Humours will decrease, and in the end the force of Nature will recover it's power to ope∣rate In a temperate calm man∣ner, and then the Complexi∣on will return, and the Body be full of Vigour and Liveli∣ness, and by Leagueing with Temperance and Sobriety, be ever after more Healthful.

  Green Sickness has yet ano∣ther Cure, when it can be had to advantage and liking, but it seldom can, unless it be dear∣ly bought, because Beauty that should allure it, is faded. You may guess Ladies at our mean∣ing, for you have often, we suppose, heard it said, 'Tis pi∣ty such a one is not Marry'd she's now very handsom, but alas she's going into the Green Sickness for want of a Hus∣band, and then Beauty,

  As some fair Tulip by a Storm opprest, Shrinks up, and folds its si••ker. A••ms to rest. Bends to the blest all pale and almost dead; Whilst the loud Wind sings round it's drooping bead, And òre it's lustre a ••ull darkness spread. ••o shrouded up, her 〈◊〉〈◊〉 disappears, Who this Diseases 〈◊〉〈◊〉 Livery wear.

  We must a flow, that Mar∣riage greatly contributes to the removing this Malady, for by Nuptial Embraces and Caresses the Humours are stirred, the Menses that were obstructed flow according to their Natu∣ral and due course. The Hu∣mours by this means being wasted, and no more Maver administ'red to the encreasing them, they will cease: how∣ever we advise neither Vir∣•••••••• 〈…〉〈…〉, to be too hasty upon this account to III match themselves, least the Remedy be by far worse than the Disease, but rather take what we have before prescri∣bed; wait with Patience, and Converse with Temperance, and so you may do well in all particulars, to your own Con∣tent and Satisfaction, which is what we most Cordially wish to the Fair Sex, yet we con∣fess,

Gate or Gesture

to be ob∣served by Ladies, &c.—

Great Notice is taken of the Gate and Gesture of Young Ladies, and Observations made thereon by the Nice and Cen∣forious: They guess at the Disposition of her Heart by the dimension of her Motion, con∣cluding a light Carriage most commonly discovers a loose Inclination, and that jetting, 〈◊〉〈◊〉 the Head, bridling up the Chin, and walking stately, 〈◊〉〈◊〉 a haughtiness and Self∣moceit. They will say, were a Ladies Body transparent, she could not more perspicuously display her levity of Mind than by wanton Gesticulations; this then must be avoided, to avoid offence and scandal; nay, we must confess that Decency her self beholding a Lady whose Modesty should be the Orna∣ment of her Beauty, demean her self in the streets, or else∣where, more like an Actress on the Stage, than Virtues 〈◊〉〈◊〉, she endeavours to reclaim her, by soberly admonishing her to look back to precedent times, or to the wise and grave hurt of the Sex, and she will be convinced her Gestures are inseemly; consider, you are 〈◊〉〈◊〉 Earth, and seem not to 〈◊〉〈◊〉 that Earth you tread on from whence you was Ori∣ginally taken, and in whose Dust the most Exalted Beauty must lye down, and set in shades of Darkness. If a Virtuous Lady seriously considers the A∣pish Gestures of Light and Loose Women, they must needs not only make her detest an Imi∣tation, but utterly put her out of conceit with any that shall be so vain to Imitate them. A Swimming Gate, or an affe∣cted Pace, as if you were tread∣ing out, or measuring the ground by the Foot as you pass along, and that your Mind kept pace with every step, is to be avoided, lest it be looked up∣on as a studied measure to be singular in your walking, and consequently draw more Eyes upon you than others. A shuf∣fling or rigling motion is like∣wise discommendable; it gives a suspicion that you are crook∣leg'd, or have received some hurt in your Limbs that has distorted them, when it is no∣thing so, but that they are fair, straight and beautiful, as Pillars of Alablaster or Ivory, but move with an Unaffected pace, which when you see convenient, you may change to slow or swist; but beware of taking stradling steps, or running a head, for those are Indecent in a Lady,

Gracefulness,

&c. Grant we that Beauty External in Women is exceedingly to be ad∣mired, yet more by the Vul∣gar, than those who see with clearer Eyes into the chief Graces and Ornaments of the Fair Sex. As from the well mixed Elements arises bodily Temperament, and from the Blood mingling with lively hu∣mours in the face, Beauty, so from a well tempered Spirit ariseth Gracefulness. If Virtue could be seen in her proper Lovely and Comely Form, it would above all Objects ra∣vish the Beholders: We see Gracefulness very highly priz'd when but breaking through a dark Cloud, and appearing with a little brightness in a Ladies Conversation. Graces are like the links of a Chain fastened to each other, all of them making but one Entire Complement when united, thô some are larger and more last∣ing than others, more befriend∣ing and Beautifying. The first of these may reasonably be Humility, and a Meek Spirit, it carries a Lustre and Adorn∣ment with it, like Rubies that shine on their Native Rocks in the darkest Nights, or Dia∣monds in their Quarry. To be little in her own Eyes, is the ready way to her Exalta∣tion in the Eyes and Esteem of God and Man. Secondly, Sted∣fastness and firmness of Mind add another Jewel to her Crown. What a pleasing sight is it to see a Woman who can overcome her Passions and Affe∣ctations, and consult Reason in all her Actions and Underta∣kings, having a sufficient 〈◊〉〈◊〉 of Wit and Abilities to carry on her Designs and Purposes And again, is the Centre of all her other Virtues; 'tis the Jacob's Ladder whereon Blessings de∣scend to her, and on which 〈◊〉〈◊〉 ascends to Heaven in steadfast believing, and Divine Contem∣plations of the Adored Myste∣ry. No Gold is so precious, nor will bear such a Tryal of Faith; it bears the Test against all Calamities, no storms 〈◊〉〈◊〉 Tempests of Persecution, Tem∣poral Miseries or Affliction, thô they rage and beat never so fierce upon it, can shake 〈◊〉〈◊〉 foundation when fixed on the Rock of Salvation: It has al∣ways its Eye fixed on the Cen∣tre to which it tends, and no∣thing can rèmove it, or 〈◊〉〈◊〉 benighting Clouds between in piercing Rays, and the Object it is fixed on, to interrupt or dim the Glorious Prospect from whence a Lustre is again reje∣cted on the Soul, and gives it a dazling brightness. Innocen∣cy and Truth are likewise ex∣ceeding Graceful to the Fair Sex, a Compound of two in one; the one is a Breastplace of Defence, the other a Gol∣den Zone, to Circle in all o∣ther Graces, startling approach∣ing

• Dangers and Calumnies, and putting them to a shame∣•• retreat: Armed with these Celestial Armories Woman is made strong for the Battle, and capable of encountring the Legi∣•• of Darkness, and storming all the Batteries the World can 〈◊〉〈◊〉 against her, for there is an Invisible assisting Hand strengthening her, that no pow∣er is able to resist, who by break things confounds the strength the Mighty, and kings the exalted Vain glori∣•• to the Dust. A Woman 〈◊〉〈◊〉 she may not put on Man's Apperel, yet she may be clad in the same Armour of Light, which will rebate the Eyes of sharp∣••expand•• Envy, and stands In∣vulnerable against all Assaults. 〈◊〉〈◊〉 is another Grace joyned with Piety, which makes her 〈◊〉〈◊〉 in God's Cause, rea∣sons for his Honour, and can by to means hear his tremendous time reproached or blasphe∣med without being wounded on the Soul with Horror and Detestation, whilst a Holy An∣••expand•• burns within her, as being truly Jealous for the Lord God 〈◊〉〈◊〉 Hosts, thô in her own Con∣cerns Meekness and Humility is 〈◊〉〈◊〉 suitable to her. Let those then hear who are over angry, hot or fiery, to turn them to God and to his Cause, and it will make them cool and calm In their own; for as bleeding on the Arm by Art stops Na∣tural bleeding by Flux, so Zeal 〈◊〉〈◊〉 God cools the corrupt Pas∣sions in us, as the bright bla∣zes of the Sun dim and allay the heat and splendor of Earth∣ly fires.

  This Grace becomes the Fair Sex, the rather because it argues truth of Grace, for else calmness of her Frame may denote flatness or folly, or want of Spirit. It must therefore be with most Wo∣men doubcless, were there no∣thing to allay it as with the Females of the Creatures; Na∣ture hath put a fierceness into them beyond that of the Males, thô not furnished them with so great a strength to exert it. The She-bear, Tygeress and Ly∣oness are by the Naturalists al∣ways accounted the most fierce and cruel, but Grace tempers and cools this fierceness in Wo∣man, making her humble, mild and gentle, affable, courteous, tender, charitable and compas∣sionate. We must acknowledge Mens Spirits are hardier, and cannot without a great hum∣bling, if ever, be so plyable as those of Womens; so that a Woman being in the way of Virtue, pursues it with more Earnestness, and overcomes by her Humility and Meekness, in suffering all the obstructions and difficulties she meets with. The Charity of this Sex is much to be admired and applauded, of which many worthy Monu∣ments remain in this Kingdom, have Enroll'd them lasting Names, not only on Earth, but even in the Book of Life; no

• ...

  Ornament is so becoming the Sex, as a merciful and tender Heart in giving, and giving in Compassion, it is a sweet smel∣ling Savour in the Nostrils of the Almighty; and gives swif∣ter Wings to those Prayers and other Holy Duties that ascend up with it, and place it as a Memorial before him. God is the Author of the Spirit of Gracefulness, and where it is sought with Care and Diligence, with good Works, and a stedfast Perseverance in doing well, it will not be withholden, he that hath given so excellent a Gift to so small and inconsiderable Insect as the Bee, to dispose that Hony she hath gathered from all Flowers in so wise a manner, that her Workmanship makes all the beholders to ad∣mire it; does in a higher kind favour Woman the Fairest part of the Visible Creation with his Goodness and Graces, and teach her to make them into one Compound and Temper, ena∣ble her to lay them all so sweet∣ly together, and Order not on∣ly her Marriage Course, but the Affairs of her Life so well by the help of them, that both every one many afford her speci∣al influence into it; and all of them together adorn her with the Beauty of the Kings Daugh∣ter, who was not so much ad∣mired for her Rayments being made of fine Needle-work, as for her being all Glorious with∣in, that only can make her ap∣pear Graceful in earnest to dis∣cerning Eyes, when 〈◊〉〈◊〉 Ornaments are only 〈◊〉〈◊〉 bravery, to take and please the shallow Fancies of the •••• thinking Croud; and to 〈◊〉〈◊〉 and keep this substantial 〈◊〉〈◊〉 unfading Beauty and Come•••••••• she must have the Spirit of ••••∣riness, and Wisdom to gird the loose Loins of her Soul, and teach her to accommodate her self to every occasion offered a suitable Correspondence, 〈◊〉〈◊〉 there may be no unequalness 〈◊〉〈◊〉 disproportion in her Con•••••••• and Management; and this will make all things easie and plea∣sant to her, for that which comes from a Hypocrite with Toil and Swear, comes from that Soul that Grace has adorn∣ed, with Sweetness and Facility however the more careful Woman shall be to Mark the Circumstances and Seasons, and all the occasions of her Life, so much the more wisely she will be able to apply each of tho•••• Graces to their Objects, and shewforth the Lustre of all in her General Carriage, and 〈◊〉〈◊〉 as are the Ingredients, such must needs the compound be, it Skill and Discretion order it well. Now the Expression of all these in one, is Amiablenest, that is the way whereby she utters her self, and in it the lovely Blush of them all appears; as humbly amiable, mercifully a∣miable in the comely Carri•••••• of all (as her Body is in wear∣ing the most costly and suited Attire) most comely and plea∣sing:

• ...

  Especially when the Grace of this Grace is added to it. This proceeds not from any Contingencies, but from a Prin∣ciple within, which causes her to go on in a uniform Course. So that observe, how you see her at one time, you will find her the same at another, she is always her self; and as a Virgin that is Comely, will look beau∣tiful even in Tears. So although her Course of Life is not always Serene and Calm as the Seas, thereon the Halcions Brood; but sometimes clouded, and overcast with thickning Tem∣pests of Cross Affairs and E∣vents, which fall out many times suddenly; as when the strugling North wind breaking from its Rocky Dungeon, rou∣se by surprize the drowsie Deep in Tumultuous Waves and Darts 'em at the Stars; yet in all Cross Accidents, her firmness of Mind bears her up; 〈◊〉〈◊〉 seems unmoved and uncon∣cerned for her self, when she is pitying others, who perhaps are less afflicted that her self, because their Spirits are less able to sustain the Miseries that at∣tend on humane Life; and therefore the burthen to them is the greater to be born; she looks upon all Affliction as sent from Heaven, and takes them patiently, as the Fatherly Cha∣••••••sement of that Gracious God under whose Charge and Care 〈◊〉〈◊〉 is. The Gracious Wife is not only a helper to the Estate of her Husband, and to the well being of her Neighbours, but she is a Comfort and Contentment to their Minds and Spirits.

  As from the Comb the Hony drops distil, So from her Lips Words gently fall, With Golden Sweets her ravisht Ears to fill, And shower down Blessings on us all. Whilst in her Breast, Celestial Beauties lie, That make the Wonder in the Harmony.

  Solomon the wisest of Kings, ran∣sacks all the precious Stores of Nature, to find fit Similes and Emblems for a Virtuous Wo∣man; and all to shew that Love∣liness and Gracefulness, is that principal Excellency that com∣mends a Wise to her Husbands Esteem and Affection, without which the rest would be of lit∣tle Value or Moment; in other things she hath a mixture of her self, but in this she resembles him, who hath restored her to her first Order and Comeliness in Creation; a Creation which no External Value can purchase, nothing in the World can equal the Reflection of those Graces a loving Wife makes her Hus∣band Partaker of with her; since all her Actions and Under∣takings redound as well to his as her Praise, and turn equally to the Credit and Advantage of them both; as on the contrary a Vicious Wife is a Discredit, a

• ...

  Disgrace, and a hurtful Evil to a Husband, she creates abroad to him dishonour and shame; and at home Discontent and Trouble; yet the best Man so afflicted shall hardly avoid one of these Imputations, viz. that he is unworthy of a good one, because he knows no better how to Order her, and make her better, by sober Counsels and Advice; or Unhappy, be∣cause such a one is thrown into his Arms, as a Punishment of his former supposed Transgres∣sions; but let's leave perverse Wives, and treat of those that make Mens lives comfortable in a Marriage Estate.

  A Good Wife sets the Crown of her Merits upon her Husbands Head, and expresses the temper of her inward Virtues in the amiableness of a Loving and Sweet Carriage, no Afflictions nor Frowns of Fortune can make her forget her Duty and Tenderness towards him, but her pleasing Influence breaks through all Oppositions and Sorrows, as the Sun through the thick Mists or dark Clouds, darts its rays of Light and Heat to revive the Solitary Earth; after she has been long encum∣bered and enfeebled in the Icey embraces of a tedious Winter; and almost suffocated by the raw Damps and Fogs he has breathed upon her. It is not so Praise-worthy for her to chear her Husband, when there is no such Apparent need of her Con∣solations and Comforts; but it is highly honourable in her 〈◊〉〈◊〉 do, when the shades of Adver∣sity have eclips'd his Splendor and thrown a Mantle of Da••••∣ness over his Content••••••••, when all other earthly Com∣forts have forsaken him; as i•• the season of Sickness, or the breaking in of some one dange∣rous or various Calamities upon his Spirits, to the wounding 〈◊〉〈◊〉 his Soul, and casting him 〈◊〉〈◊〉 Agonies of Sorrow and Confu∣sion: Then the kind Endear∣ments and Tenderness of a Wife, is better that the Melody of the most Pleasant Musick, and that is the best Tryal of her Faith and Constancy; then she truly understands the Grace that God hath given her, and it appears Graceful and Ornamental in her, sets her off with an uncom∣mon Lustre, and adds to the Excellencies of her Beauties; she makes a Husband truly Happy and Exalts her value a∣bove the price of Rubies, she is a Crown and Ornament to him, and a glorious Pattern for the Sex to imitate, and he that va∣lues not, and highly esteems such a Treasure, is unworthy of it, and of seeing good days; If God has thus blessed any Man, as no doubt he has seve∣ral with such a Wife, let him seriously consider the Happi∣ness he enjoys, with thanks to him who hath so framed and brought her to his Bosom: Let him labour to encourage her cheerfully to persevere in her well-doing, and give no occasi∣on

• ...

  〈◊〉〈◊〉 of scandal or offence: Let 〈◊〉〈◊〉 Seal her a bond of faithful respect and cordial Love, that he may see that her Virtnes 〈◊〉〈◊〉 her worthily Esteemed and 〈◊〉〈◊〉 Valuable: Let him count her as the Signet on his right hand, place her near his Heart, as a costly Jewel of great Price: Let it not be enough, that he 〈◊〉〈◊〉 Love one who hath honou∣red him more than all his Wealth or Birth could do, but 〈◊〉〈◊〉 must as far as in him lies, procure her Honour in all pla∣ces, and suffer none to eclipse her worth: Let her possess the fruits of her Labour, and let her Works Praise her in the Gates. —And to summ up the Character of a Virtuous Woman, take this borrowed ••ilimode, though perhaps not so good Verse, as a true Descrip∣tion of her.

  1.

  Let the Violet which alone Prospers in some Happy shade, The Virtue in her has it's Throne, 〈◊〉〈◊〉 no looser Eye betray'd. For she is to her self untrue, 〈◊〉〈◊〉 delights ìth publick view: 〈◊〉〈◊〉 her Beauty as no Arts 〈◊〉〈◊〉 enrich'd with borrowed Grace; 〈◊〉〈◊〉 high Birth no Pride imparts, The Modest blushes spread her Face.
  2.

  When Folly boasts, Illustrious Blood, This foe is noblest being good. Curious, she knew never yet What a wanton Courtship meant; Nor speaks she loud to boast her Wit, But's in her Silence Eloquent. Of her self survey she takes, But 'tween Men no difference makes: She obeys with speedy Will All wise and innocent Commands; And is so innocent that ill She Acts not, neither understands.
  3.

  Womens Feet may run astray, If once to ill they know the way. She sails by that great Rock, the Court, Where Honour oft has split her Mast, And in retiredness finds a Port, Where her Fame may safe Anchor cast. Pure Virtue cannot safely fit Where Vice is found enthron'd for Wit. She holds that days Pleasure best, When Sin waits not on delight; Without Mask, or Ball, or Feast, Sweetly she spends a Winter night.
  4.

  She her Throne makes Reason climb. Whilst would Passions captive lie; And 〈◊〉〈◊〉 Article of time Her pure thoughts to Heaven flie. And all her vows, Religious be, And she from, vain Conceits is free. No center knows, she for her Love, But that Eternal fixt above.

  But we need not stand too nicely upon this Point, seeing few regard the Complexions or Proportions of this kind when they couple, but if they are healthful, young and vigorous,

Generation,

a natural 〈◊〉〈◊〉 on, whereby an Animal 〈◊〉〈◊〉 another like it of the same 〈◊〉〈◊〉, of convenient Seed. In Ge∣neration, the first thing we see is a red Speck, which is cloathed with a little Bladder next a little Heart, whence Veins and Arteries flow, at the Extremity whereof you see the Viscera, the Bowels, &c. af∣terward the whole Faelus is formed and cloathed with Mem∣branes; before Generation the Seed of the Male being cast into the Womb, enters and prepares its Pores, afterwards sweats out a Viscous Substance, like the white of an Egg, which moves the Egg out of the Te∣sticles and Tubes; for the Wo∣mans Eggs being impregnated by the influence of the Seed, are emitted out of the Testicles, and received by the Fallopian Tubes.

Generation more particularly considered in the making a 〈◊〉〈◊〉 choice in Marriage.

Generation is the chief end of Marriage, and for which it was principally ordained, but is ma∣ny times frustrated by unsuita∣ble Matrimony; Hypocrates in reference to a Womans being ca∣pable of Generation, tells us that to Experiment It, she may take Incense or Storax, and make a Suffumigation with a

Gentleman,

(generosus nobi∣lis) seems to be a compound of two words, the one French (gentile, i.e. honostus, vel hone∣sto loco natus;) the other Sax∣on, mon, as if you would say, a man well born. The Italian follows the very word, calling those Gentil-homini, whom we call Gentlemen.

Galanthis,

Alemena's Maid turned into a Weesel.

Galathea,

a Sea Nymph beloved of Polypheme, who kil∣led Acis whom she preferred before him.

Gallus,

a Young Man pu∣nisht for suffering Sol to disco∣ver the Adultery of Mars and Venus.

Gillet,

Aegidio the Womans Nature.

Gilt,

Jilt, a cheat, a fly de∣feating ones intent.

Glycerium,

a Courtesan of Thespia.

Godina,

Wife to Leosvic Lord of Coventry, (who to gain them a release from his Impo∣sitions) rode naked through the City.

Geloum,

a Lake is Sicily, at two Fountains, whereof one makes Women fruitful, the o∣ther barren.

Grishild,

gr. Gray Lady.

Guastaliens,

a Religious Order of Men and Women, be∣gan 1537. by a Mantuan Lady, Counsels of Guastala.

Gule,

Goule, or Yule of Au∣gust, St. Peter ad Vincula, Lam∣mas-day, when they say Quiri∣nus's Daughter (by kissing St. Peters Chain) was cured of a Disease in her.

Gummilda,

she kill'd her self, because her Husband As∣mond King of Denmark was slain in Battel.

Gunora,

a Norman Lady who held the Hamblet of Lan∣ton by the service of a barbed Arrow to the King when he hunted in Cornedon Chase.

Graeae,

three Sisters of the Gorgons, they had all but one Eye and one Tooth, which they used by turns.

Gallant,

(Fr.) goodly, no∣ble, vertuous. But it is now substantively appli'd to that per∣so•• who si Servant or Plato∣•••••• to a Lady.

Galatia,

a Sea Nymph, for whose love Polyphemus flew himself.

Ganymede,

(Ganymedes) the Name of a Trojan Boy, whom Jupiter so loved (say the Poets) as he took him up to Heaven, and made him his Cupbearer. Hence any Boy, loved for carnal abuse, or hired to be used contrary to Nature, to commit the detestable Sin of Sodomy, is called a Ganymede, or Ingle.

Gertrude or Gerritude

(a Womans Name) compounded of the old Saxon Gar, i.e. All; and trude i.e. Truth or Tro••h.

Gorgon,

(Gr.) a terrible fighting Woman. Poets feign there were three such, Daugh∣ters to King Phorcbus, their Names were Medusa, 〈◊〉〈◊〉, and Euryale.

Gossip,

(from the Saxon Gorsib) our Christian Ance∣stors (understanding a spiritu∣al affinity to grow between the Parents and such under∣took for the Child at Baptism) called each other by the Name of Godsib, which is as much as to lay, as they were Si•• together, that is, of Kin thro' God, or a Couzin before God; And the Child in like manner called such his God-Fathers or God-Mothers, &c. Verst.

Graces,

(Charites) three Sisters Poetically supposed the Daughters of Jupiter and Ve∣nus: They were callled Aglsis, Thalia and Euphrosyne: The Moral was, to express the mutual love, and chearful Con∣versation, which ought to be among Friends, for they were painted naked, to signifie friend∣ship ought to be plain with∣out dissimulation; smilling and merry, to shew Men should do good willingly; young. and Maiden-like, to teach, Friendship should consist in honest things; and holding hands together in a round ring, to shew a Benefit be∣stowed, returns again to the giver.

Gyazcia,

in general, are

Guabr-merched.

Br. a fine to the Lords of some Mannors upon the Marriage of their Te∣nants Daughters; also as Lair∣••••••

Gy,

o. a guide.

Gybr,

o. any writing or pass.

Gyges,

a Lydian Shepherd who kill'd the King Can••aules (his Master) and enjoyed his Crown and Wife (whom he had shewn him naked) by the help of — Gyge's Ring, taken from a dead Giants finger found in the belly of a brazen Horie in the Earth, whose co••ler (turn'd inward) made him invisible.

H.

Hagar,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Ara¦bick signifies to flee, per∣haps a Name given her from the face of her Mistris Sara 〈◊〉〈◊〉. 16.6. or as others, •• a Stanger.

Hinnah,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Channah, i. 〈◊〉〈◊〉 or merciful.

Hai••is,

see Avice.

Helena,

à 〈…〉〈…〉. dict. So called from her beauty.

Hephzi-bah,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉, 2. King. 21.10.1. •••• delight, or properly will •••• in her.

Esther,

see Esther.

Huplice,

was Daughter to 〈◊〉〈◊〉 King of Thracia, and gave her Mind to Warlike Ex∣ploits, to which the was inci∣••ed by often hunting wild Beasts, and when the Guests made an inroad into her Fathers Domi∣nions, overthrew his Power, and took him Prisoner, she with certain Troops purified the Enemy, roated them, and ••ave him a famous 〈◊〉〈◊〉.

Harpics,

Monsters fabled to have the Bodies of Birds, and Faces of beautiful Women and are said to be the Daughters, of Neptune and the Earth, they greatly disturbed Aeneas at his Banquet, and presaged the hard∣ship he should meet withal in his Voyage from Troy to Italy.

Hebe,

styled among the An∣cients the Goddess of Youth, and is said to be the Daughter † Juno. She was made Cup∣••earer to Jupiter, but slipping •••• a F••ast, her Coats flew over 〈◊〉〈◊〉 ears, and discovered her Nakedness in an unseamly part, which caused the Thunderer to appoint Ganimedes to of∣ficiate her place; but after∣ward, she was Marry'd to Her∣cules, when he took his place in the Skies.

Hecata,

called the Goddess of the Night, 〈◊〉〈◊〉 in Poy∣sons and Inchantments; she was painted with three heads, one of a Dog, one of a Horse, and one of a wild 〈◊〉〈◊〉. Some call her Proserpina, or the Queen of Hell; she is said to Poyson her Father, and flying to her Unkle for Refuge, he Marry'd

Helen,

the Daughter of Ju∣piter by Ledea, Marry'd to Me∣nelaus Brother to King Agamemnon; her Rape by Paris, Son to King Priamus of Troy, occasioned the destruction of that famous City by the Greeks, after a ten years Siege, and great Effusion of Blood; she was accounted one of the most beautiful Women in the World.

Daughter to Constan∣tine the Great, a Virtuous and Heroick Lady, Marry'd to Juli∣an the Apostate.

Daughter of King Coilus, a British Prince, mar∣ryed to the Roman Emperour Constantinus Chlorus, and Mo∣ther to Constantine the Great; she was a great Encourager of the Christian Religion, found out the Cross where the Jews had hid it, and caused many places of Religious Worship to be builded; she was called Augusta and Imperatrix, and relieved the Poor wi••h all the Treasure that came to her hand, and was a munificent Patroness to the before afflicted Christi∣ans.

Helen,

the Daughter of Ju∣piter by Ledea, Marry'd to Me∣nelaus Brother to King Agamemnon; her Rape by Paris, Son to King Priamus of Troy, occasioned the destruction of that famous City by the Greeks, after a ten years Siege, and great Effusion of Blood; she was accounted one of the most beautiful Women in the World.

Daughter to Constan∣tine the Great, a Virtuous and Heroick Lady, Marry'd to Juli∣an the Apostate.

Daughter of King Coilus, a British Prince, mar∣ryed to the Roman Emperour Constantinus Chlorus, and Mo∣ther to Constantine the Great; she was a great Encourager of the Christian Religion, found out the Cross where the Jews had hid it, and caused many places of Religious Worship to be builded; she was called Augusta and Imperatrix, and relieved the Poor wi••h all the Treasure that came to her hand, and was a munificent Patroness to the before afflicted Christi∣ans.

Helen

Queen of Adiabene, who first embraced the Jewish, then the Christian Religion.

Helen,

the Daughter of Ju∣piter by Ledea, Marry'd to Me∣nelaus Brother to King Agamemnon; her Rape by Paris, Son to King Priamus of Troy, occasioned the destruction of that famous City by the Greeks, after a ten years Siege, and great Effusion of Blood; she was accounted one of the most beautiful Women in the World.

Daughter to Constan∣tine the Great, a Virtuous and Heroick Lady, Marry'd to Juli∣an the Apostate.

Daughter of King Coilus, a British Prince, mar∣ryed to the Roman Emperour Constantinus Chlorus, and Mo∣ther to Constantine the Great; she was a great Encourager of the Christian Religion, found out the Cross where the Jews had hid it, and caused many places of Religious Worship to be builded; she was called Augusta and Imperatrix, and relieved the Poor wi••h all the Treasure that came to her hand, and was a munificent Patroness to the before afflicted Christi∣ans.

Helle

was Daughter to Ath∣mus King of Thebes, who flying from her Mother-in-law with her Brother Phryxus, was drowned in the Narrow Sea that parts Asia from Europe, and by that Misfortune gave to it the Name of Hellespont.

Heliades,

Sisters accounted the Daughters of the Son, and Celymene, whose Brother Phae∣ton was, who unwarily aspi∣ring to guide the Chariot of the Sun, was destroyed by Ju∣piters Thunder, for firing the Earth and Skies by his misgui∣ding it, for whom these Sisters wept till the Gods turned them into Poplar-trees, and their tears into Amber.

Heres Martia,

or the Mar∣tial Heir; it was accounted a∣mongst the Ancient Romans as a Goddess of Heirs, and held to be one of M••••s's Compani∣ons; she took her Surname of Martial, by reason in those times Quarrels frequently arose about Inheritances and Succes∣sions, and when they were de∣cided, either by Arms of con∣testing in Law, they sup∣posed, a right decision.

Hermophrodite,

An anci∣ent Idol bearing the Resem∣blance of Venus and Mercury, called otherwise Aphrodite, as Joyning, trading and Elo∣quence with delights, &c.

Hersilia,

Wife to Romulus first Founder of Rome, a Virtu∣ous Sabian Lady.

Herta

was accounted a God∣dess among the Germans, wor∣shipped in a thick Grove, and her residence when she pleased to appear, was a Cart with a Carpet over it, her Victims were menial Servants or Slaves, who were thrown into a Lake

Hesione

the fair, was Daugh∣ter to Leomedon King of Troy, and by reason of the raging of a Plague, the Oracle being con∣sulted, it told them, that to appease the God of the Sun, and the Sea, with whom the King had broken his word, a Virgin must every day be tyed to a Rock, where a Sea Mon∣ster should be sent by Neptune to devour her; this being done by Lot, it fell upon Hesione: but Hercules returning from his Hysperian Voyage, in a dreadful Combate killed the Monster, and freed the Royal Maid.

Hildigardcan,

Abbess of the Order of the Benedictines, fa∣mous for her Learning and Piety, but more for her Pro∣phecies of the Errors that should creep into the Romish Church.

Hannah,

the Mother of the famous Prophet Samuel, who obtained him of God by her servent Prayers, after she had been a long while Barren.

Hiparthia,

Marry'd Crates only for his Wisdom and Lear∣ning, being otherways defor∣med, and unfightly, and poor, 〈◊〉〈◊〉 could all her Friends or 〈◊〉〈◊〉 offers of Rich matches 〈◊〉〈◊〉 her from him; She was ••••r self very Learned and In∣••••••••ous, so that their Souls, rather than their Bodies co∣veted to be near together.

Hippodamia,

Daughter to Briseus, and fell among other Captives at the taking of Tene∣dos to the share of Achilies; but Agameamon falling in Love with her, took her from him, which made him refuse to as∣sist the Greeks till the Trojans had near vanquished them, and came to set fire to his Ships.

Hippodame,

Oenomaus the King of Ellis's Daughter, be∣ing very Beautiful, abundance of Suitors crouded to gain her in Marriage, which made him consult the Oracle about the success, which gave Answer, That whoever married his Daughter, should came his Death; whereupon he made Decree, that whoever could outrun him in a Chariot-Race, should have the fair Hi••podame in Marriage, but being van∣quished, he should dye: Many declined it, but some being vanquished, were put to death. Till P••l••ps having bribed the King's Chariotier, to leave a Pin out of the Wheel, that it might fall off in the Career, by which fall the King was wounded to death.

Hortensia,

a Roman Lady, Daughter to the Orator Horlen∣sius. At the time a great Tax was laid upon the Matrons of Rome, she notably pleaded their Cause before the Triumvire, that a great part of it was re∣mitted.

Hostilina

was by the Pa∣gans accounted a Goddess tak∣ing care of their Corn, that it should grow to an equal length and be full Eare•• without Blast∣ing.

Houres,

by some Reputed God esses begot by Jupiter 〈◊〉〈◊〉 Themis, and were call'd Eunormia Irene and Di••ce, or Good Laws, Peace and Justice.

Howard

(Ci••••erine) she was Marryed to King Henry the VIII and was Daughter to the Lord Edmond Howard. Son to Thomas Duke of Norfolk: she was one of the two Queens that he caused to be beheaded, up∣on suspicion of Incontinency, though neither against her, nor Anna Bullen, who felt the same Fate before her, any thing de∣serving Death appeared, only the Kings Pleasure must be o∣beved to make way for more Wives.

Hyacinthides,

six Daugh∣ters of Erichtheus, who succeed∣ed Pandion King of Athens, ta∣king their Names from the Village Hyachithius, where they all se•••• a Sacrifice for their Court v. for the Oracle ha∣ving declared that the Thraci∣ans, who were Warring a∣gainst the Athenians, could not be overcome, unless one of their Ladies was offered up as a Sacrifice to Dima; they all contented so earnestly to have the Honour to dye for their Country, and the Love they bore to each other, that they would not have one to dye, un∣less ••••w all participated in the same Death, and their Wishes being granted, the Athenians gained: most notable Victory; their Proper Names were Pandora, Procris, Clithonia and Ori∣thia, and are fabled to be pla∣ced among the Stars.

Hyades,

are a Company of Stars, to the number of seven, placed in the Neck of Taurus; they are tabled to be Nurses to Ba••chus, and by him in re∣turn of their Kindness, fixed as Constellations, and are called the Weeping Stars, as having great Influence over Rains and mo••st Clouds.

Hypermenstra,

one of Da∣raus K. of Argo's fifty Daughters, who married the fifty Sons of Egytus, whom Daraus ordered them to k••ll on their Wedding Night, which they all did but this Lady, who saved her Hus∣band Lynceus, for which her Father Imp••••••tioned her, but soon after 〈◊〉〈◊〉 her, and re∣stored 〈◊〉〈◊〉 to her Husband.

Hysiphile,

ho Queen of the Island of 〈◊〉〈◊〉, was banished by the Cruel Women, who had killed all their Husbands, Fa∣thers and Brothers, for sparing her Father Thaos, and being ta∣ken upon the Sea by Pirates, she was sold to Lycurgus King of Ne••e••, who understanding who she was, gave his Son Archem∣rus to be Nursed by her; she having a little before brought forth Twins, whom Jason had begot on her in his Voyage to Colobis, when

House-keepers

to Persons of Honour or Quality. Those Per∣sons who would qualifie them∣selves for this Employment, must in their Behaviour carry themselves grave, solid and feri∣ous; which will inculcate into the beliefs of the Persons whom they are to serve, that they will be able to govern a Fa∣mily well. They must endea∣vour to gain a Competent knowledge in Preserving, Con∣serving, and Candying, making of Cates, and all manner of Spoon-meats, Jellies, and the like: Also in Distilling all man∣ner of Waters. They must likewise endeavour to be care∣ful in looking after the rest of the Servants, that every one perform the Duty in their se∣veral Places that they keep good hours in their up-rising, and lying down, and that no Goods be either spoiled or embezzelled. They must be careful also, that all Strangers be Nobly and Civilly used in their Chambers, and that your Master or Lady be not disho∣noured through Neglect or Miscarriage of Servants. They must likewise endeavour to have a competent knowledge in Physick and Chirurgery, that they may be able to help their maimed, sick, and indigent Neighbours; for commonly all good and charitable Ladies make this a part of their House∣keepers business.

House-Maids,

Your prin∣cipal Office is to make clean the greatest part of the House; and so that you suffer no room to lie foul; that you look well to all the stuff, and see that they be often brushed, and the Beds fre∣quently turned.

That you be careful for, and diligent to all Strangers, and see that they lack nothing in their Chambers, which y••••r Mi∣striss or Lady will allow; and that your Close-stools and Cham∣ber-pots be duly emptied and kept c••ean.

That in the Afternoon you be ready to help the House-keeper or the Waiting-woman in their Preserving and Distilling.

House-keeping Expences:

The Husband abandoning his Pleasures and Hony-moon De∣lights, and that's the greatest pleasure in the World, for a Man to be able to deny him∣self; he brings home his Wife, puts on his ordinary Weeds, and begins to consider what he has to do. And I hope there is never a Manichean of 'em all, but will confess it to be very great pleasure to a Man to look after his own Business; and if he sees his Wife no less diligent in her Station, that's as great a pleasure as any can be. There is no Man in the World so silly, but that before he goes about to Marry, he has so much in∣sight into the World, as to know that the best House-wife in Nature can never be able to shew her Art, her Education,

Habit,

By the Habit we un∣derstand all sorts of External Ornaments, as well for Men as Women; as Garments of fine St••ff enriched with Gold-pla∣ted Buttons, curious Veneti••s Points, and ot••er Toys which make the Accoutrements com∣pleat; but here are certain Maxims to be observed.

First, That all the Garments worn be Ala-mole, that they be always New, and that you have variety for change: To avoid all Extreams, and extra∣v••gant Fashions, an•• not to be concern'd with the introducing of new ones, but follow tho••e that are most generally ap∣prov'd; to change w••en others ••hange. and never to have any thing that is extraordinary, or affected: Not but that H••bili••∣ments are very advantageous, especially to Women; for that Lady may be judg'd as extra∣ordinary Beauty, whilst she is se••n in a Noble Dress, who will lose the greatest part of her charms, when divested of her Apparel. And those that are experienc'd, do not love to be seen in a careless Garb. In the morning as soon as they

Hadarezer,

Aderezer, Beau∣tiful, Healthy.

Haggs,

Vapours like Flame about the Hair, or Horses Manes, not so much flaming as reflecting light.

Halebrede,

a Lout, or Lub∣berly Man, or Woman.

Halicarnassus,

the chief City of Carta, where the famous Tomb of Mausoleus was built by his Queen Artemisia.

Halifax,

(sa. holy hair ) Horton, a Town in York-shire, from a Malds head cut off by a Priest, and hung upon a Yew∣tree there.

Halonesus,

an Aegean Isle defended by Women when all the men were slain.

Huff.

The Huff hereto••ore usually kept his Whore, which upon a plotted occasion must acknowledge her self his Wife, who having drawn in some Young man to iie with her, gives Intelligence thereof to the Hector, who watcheth the minute, catcheth them in the Act; and with threats fright∣ens the Young man into a compliance of recompencing the Injury, either by present satisfaction, or by a Bond, or so forth; but this hath been so notoriously and commonly used, that this practice is ab∣solute and quite out of fashi∣on. Yet still he hath a being, though his way of living be somewhat different, for now he at first sets up by taking a Purse on the Road, which not only puts him in stock, but furnisheth him with good Ap∣parel, that may qualifie him to keep Genteel Company, as oc∣casion shall offer. He under∣stands a Dye very well, and well he may; for, for some Years that he was a Foot-boy, or so, there was not an hour in the day past, in which he did not exercise his Hand with the Dice, either for naughty half-pence, or Coffee-pence when Fortune smil'd, or else by himself, that he might the better cope with his Livery-Companions, Lace-coated Game∣sters; besides, three parts of every Nights dream is spent in, Come at seven, what chance of the Dye is soonest thrown, in topping, slurring, palming, napping, with how to fix a Dye for any purpose. Practising thus Sleeping and Wak••ng, he becomes an excellent Profici∣ent in all sorts of Gaming, by which he enedeavours to bub∣ble all he meets with, but if unkind Fortune by meeting with his match, hath robbed him of his Money, he knows where to borrow or steal an Horse, with which he may rob the Traveller to Re-instock himself. In short, his Cloy∣ster is a Bawdy-house, where all his Devotions are tendered. He is a Protector to all di∣stressed Damsels called in our Vulgar Tongue common Whe••••••s; and that he may put a better gloss not on the matter, calleth them Cousins, and swears he will vindicate their (stinking) Reputations with the Hazard of his Life, and that he may strike terror into the fearful, he will draw upon any slight occasion, not with an intent to hurt, but to wipe off the suspi∣cion of being a Coward; for this he knows, that the Opini∣on of Valour is a good prote∣ction to him that dares not use it. In Company there is no man more Exceptious and Cho∣lerick, but seldom lets his an∣ger swell into a Quarrel, but hopes by his Huffing to blow over a sound basting. Yet if he discovers a Coward, be

Husband,

Whether lawful 〈◊〉〈◊〉 a Young Lady to pray for one, 〈◊〉〈◊〉 when shall she obtain him— 〈◊〉〈◊〉. He must renounce Hu∣minity, and confess himself a 〈◊〉〈◊〉 of an Aggressor upon the ••riviledges of Nature, that ••ould not make it as immor∣tal 〈◊〉〈◊〉 as possible, which is only ••••urably effected by Murri∣•••• whereby we survive in 〈◊〉〈◊〉 Children. Misery without Friend to bear a part is very 〈◊〉〈◊〉, and Happiness with 〈◊〉〈◊〉 Communication is tedious, and (as Seneca has observed) 〈◊〉〈◊〉 inclines us to make a 〈◊〉〈◊〉 Choice of Misery for No∣••••. We should be vagrant 〈◊〉〈◊〉 of Animals without Marri∣age, as if Nature were asham'd 〈◊〉〈◊〉 our Converse; We should ••••ribute to the Destruction 〈◊〉〈◊〉, condemn the Wisdom 〈◊〉〈◊〉 first Institutor, and cen∣•••••• the Ed••cts of such Com∣mon-wealths, who upon very good grounds have discounte∣nanc'd and punish'd Caelibacy. Nay, supposing all the Miseries that Marriage haters suggest should fall upon us, 'tis our own Fault, if with Socrates we don't learn more by a Scolding Wife than by all the Precepts of Philosophers.— Now if it be lawful to Marry, 'tis lawful for Ladies to pray for good Hus∣bands, if they find their Inclina∣tion, Concerns in the World, or other Motives (which they are to be Judges of) consistent with the Ends of such Society. As to the Form of Prayer requi∣red, they may if they please, use the following if they are not better furnished already.— From a profane Libertine, from one affectedly Pious, from a pro∣fuse Almoneer, from an unchari∣table Wretch, from a wavering Religioso, and an injudicious Zeal∣lot —Deliver me! From one of a startch'd Gravity, or of ridicu∣lous ••evity; from an ambitious Statesman, from a restless Proje∣ctor, from one that loves any thing besides me, but what is very just and honourable — Deliver me! From an extacy'd Poet, from a Modera 〈◊〉〈◊〉i it, from a base Coward and a rash Fool, from a Pad and a Pauper — Deliver me! From a Venus Darling, from a Bac∣chus Proselite, from a Travelling Half, from a Domestick Animal; from all Masculine Plagues not yet recounted — Deliver me! But — Give me one whose Love has more of Judgment than Pas∣sion,

Husband Indifferent,

or how to make your Life easie and pleasant with him. Having entred the State of Matrimony ei∣ther by your own Choice, or the prevailing Authority of Pa∣rents, over your natural Incli∣nations or Affections; it is then your business (as the Country Phrase is) to make the best of a bad Market; for indeed, not without some Melancholly Re∣sentments, we must declare it one of the greatest disadvanta∣ges of the fair Sex, that many times their Liberty is restrained in making their own Choice, their Friends Experience and Care being by a kind of a Cu∣stom allowed in that (though frequently very unagreeable to their own Fancies) with which however through Modesty they are seemingly constrained to

• concur and acquiess, though their internal Consent goes not along with their External Pro∣fession of a liking and Agree∣ment; but when by their pub∣lickly Signing and Sealing, they have passed the Rubicon of Mar∣riage, and cannot retire with∣out greater inconveniencies, then it is their main concern to look forward, and prepare themselves to pass on in the State they are entered into, and en∣deavour to make that Lot easie, which is now unavoidably fal∣len to their share, which can∣not be better effected than by a Wise and Prudent Management of what they have undertaken, and are embarqued in, in turn∣ing every thing as much as may be to their Ease and Advantage, banishing all Peevish and Fro∣ward Considerations from their Minds, to render that support∣able which otherways may ap∣pear intolerable. And now La∣dies, we Address our selves se∣riously to try your Patience, which in the end you will con∣fess to turn to your Advantage; we therefore in the first place build our Foundation on the inequality of the Sex, conside∣ring that for the better Occonomy of the World, Man who was to be the Lawgiver, had the larger ••••are of Reason assigned him; and for the same Reason, the other Sex is the better for the Com∣pl••isance and Compliance that is necessarily required in the performance of those Duties which most properly seem to be assigned to it, which not∣withstanding, however at the first fight it may look something odd, gives Encomium of Praise and Advantage, which could not otheways be easily gained by the Female Sex; they have it (by this means) not only in their Power to free them∣selves, but to subdue and gain the Ascendant over those that claim a Superiority. The Sex∣es indeed are made of different Tempers, that by a mutual So∣ciety, their defects might be the better suppli'd; the fair Sex want (generally) the Reason of the other for Conduct, and Strength for Protection; and in lieu thereof, the commu∣nicate Gentleness to soften, en∣tertain and divert the Cares and Troubles of men; to which their multiplicity of Affairs in the World expose them. It is true, the Laws of Marriage run in a very harsh strain, when by them you are enjoined to obey, but then it is made amends, when the Husband is under as strict a restraint, not only by being obliged to endow the Wise with all his Worldly goods, but to worship her with his Body. That is, to make her next God, the chief Object of his Affections, to have a tender regard and respect towards her, to 〈◊〉〈◊〉 in all rea∣sonable matters by Le••••res, tend∣ing to the Ends of Generation, and to stand as a Bu•••••• in her Defence against all Injures and Wrongs; or shall we strain it fur∣ther, to admire her, as the beauti∣fullest

• fullest part of the Visible Creation, and to have an Esteem and Vene∣ration for her, in any degree be∣neath Idolizing her, and thereby rendering her the Principal in Af∣fection, which ought to Center on∣ly in the Supream being; and a∣gain, you have all the Advan∣tage imaginable, when marri∣ed, by having the honourable Descent of Families in your keeping, and that is a trust so great, that nothing in the world can be greater, or of more weighty concern. — Husbands ill Nature, or fly∣ing out into extravagancy, have frequently been reclaimed by the meekness and modest beha∣viour of their Wives towards them; the Patience of Wives have overcome the frowardness of Husbands, and they have seen their Follies, in the Mir∣rors of their Virtues, and the shame of being out-done by those they Term the weaker Sex, has reformed them; when indeed it would be far other wise, where Women declaim and Recriminate in Cases of Fai∣lures and Misdoings in their Husbands, Men being general∣ly of that Temper, that they are easier perswaded than com∣pell'd; (the which, Ladies, if you look unto your own Sex, you will find something not disagreeable) Men are harden∣ed, when Wives make known their Crimes in a clamorous manner to the World; though were it between themselves, the fear of Publick shame would past all peradventure, 〈◊〉〈◊〉 them from running into the like Errors or occasion of 〈◊〉〈◊〉 which in the main, re∣flects upon the Wife in 〈◊〉〈◊〉 degree, though in a greater up∣on the Husband; She is 〈◊〉〈◊〉 for making so bad a choice, and more for exposing those weakne∣ses in him, which she ought 〈◊〉〈◊〉 have concealed, since she has weak such a choice; the Secrets of Man and Wife in some measure are held Sacred; locked up in the Arcana's of their Breasts, and when they are unadvisedly di∣vulged, there is a kind of a Prophanation of Trust; however it grows into uneasiness and dislike, and from thence breaks out into Feuds and Animosities, no right understanding after that being to be had or obtain∣ed, without a greater return of Credulity than we can rea∣sonably propose. If you gain the Victory by Mildness, Pati∣ence and Suffering, it will be lasting, and you work thereby a kind of a Miracle in reclaim∣ing a bad Husband, but if it be done by insolency and re∣proach, we cannot assure you an entire Conquest, for with the first Advantage he will ral∣ly, and perhaps in a ruder Man∣ner than you expect, over-feet your supposed entire Victory; and by that means making you his Prisoner at War, or Discre∣tion, oblige you to uneasier Terms than you are willing to undergo, though you have no Appeal from the Conditions,

• the Victor has a right to im∣pose on the vanquished. — 〈◊〉〈◊〉, sometimes we must confess are lured by hope of ••ain, or Insascinated by bad Company to engage too far in Drinking, it is especially in this Town an Epedemical fail∣ing; if this (though we could with it might not) should be 〈◊〉〈◊〉 of the Inconveniencies in a 〈◊〉〈◊〉, yet so Order your Affairs within the Rules of 〈◊〉〈◊〉, that Perswasions may be the greatest Arguments you use to convince him of his Defect, and by Mildness, la∣•••••• to let him see the Unman∣•••• and Deformity of such •••• unreasonable Extravagancy, •••• makes Man (for a time 〈◊〉〈◊〉 the Fumes are predomi∣nant 〈◊〉〈◊〉 over the Senses) degene∣•••• beneath the Creatures, 〈◊〉〈◊〉 by the Laws of the Crea∣tion were subjected to his Do∣••••: for certain it is, could 〈◊〉〈◊〉 Man (which indeed is not •••• be done) view himself, and consider with Reason his Fol∣••••, and ridiculous Actions 〈◊〉〈◊〉 over-pow'red with the sumes of Wine, he would detest and labor them; these in mild 〈◊〉〈◊〉 without Reflection or 〈◊〉〈◊〉; a modest, Patient Wife has the opportunity of presenting to him in such 〈◊〉〈◊〉 Images and Representa∣••••••, that he may see them 〈◊〉〈◊〉 so great a Degree, as to make him, if not presently, yet in time (by meditating 〈◊〉〈◊〉 〈◊〉〈◊〉 the many inconveniences such debauches draw upon him) be reclaimed and grow more Temperate, and that for two Reasons; viz. First, Be∣cause it destroy his health, and hinders his Affairs: And Se∣condly, Not only so, but renders him ridiculous to those 10 whom when he is Serious, he is much Superiour in Wisdom and Under∣standing: there is nothing more enarvates the Bodies and Minds of Men, and this we suppose is the Reason, why Homer Fa∣bled, Circie to turn Men into Beasts, when perhaps (though she is seigned to be the Daughter of the Sun) being only a Tavern Woman, she had a winning ex∣chanting way to draw in Custom∣ers and make them drunk; inso∣much that being by that means bereaved of their Senses, they acted more like Bruits than Rational Creatures, and so consequently by the Sober and Judicious were properly termed Swine; and if by any means you Work his Conver••••sion and reclaim him, you 〈◊〉〈◊〉 a strong∣er Obligation on 〈◊〉〈◊〉 to ob∣lige you in all their Reasona∣ble and Convenience and en∣cline him the more readily to hearken to your Pertwasions and Advice in other Matters; when on the other hand, bit∣ter and passionate Words make the Disease, instead of Curing it, much worse; for Man that are given up to such faults, are not to be reclaimed by Contra∣dictions and Reproaches; for they not giving them leave to

• consult their Reason, or what may be best for them, Passion gets the upper-hand, and a dis∣daining to be controuled makes them fly out into worse Extra∣vagancies. In some Cases, Wives gain great Advantages to themselves through the faults of their Husbands, which may seem to some a Paradox, however we shall explain it, and make it apparent: first then, — Husbands without faults (if such black Swins there be) are always strict and dangerous ob∣servers, they have penetrating Eyes, and see every thing so plain, that their Wives least failings or oversights are exposed to their Censure. And though we will not doubt, but that the Female Virtues will for the most part disappoint the sharp∣est enquiries; yet few Women can be easie, when all they do or 〈◊〉〈◊〉 shall be represented in the clear Glass of understanding, where not∣withstanding all their Caution some faults will appear; nothing better softens the Natures of men, than the mixture of some failures; by them it is that they are best informed, they must not strike too hard upon o∣thers, because they do often deserve blows themselves, they pull mens rage by the Sleeve, and whispers Gentleness to them in their Censures, when they are rightly apply'd. The Faults and Passions of Husbands brings them down to the Wives, and make them the better Con∣tent to live upon equal Terms, make them less uneasie in that, than faultless men would be; for man is generally found ve∣ry haughty and proud of him∣self, till humbled by common weaknesses and defects, which in the corrupt State of humane Life do work more toward's the reconciling us to one ano∣ther, than all the Precepts of Divines and Philosopher's; so that where the Errors of mens Na∣tures make amends for the dis∣advantages of yours, it is pro∣perly, Ladies, your business to make your Advantages of the Benefit; but then it must be done discreetly, and not by such sinister ways as may af∣terward create offence and di∣sturbances, considering there can be no lasting Happiness, where there is not a lasting Peace and Quite. Husbands sometimes are Cholerick and Passionate, or Ill humoured, yet this by an ingenious observant Wife may be so tempered and ordered, that they at the 〈◊〉〈◊〉 of the Account, may be brought to make amends; for if a Hus∣band be angry to day without Sense, he will perhaps be to∣morrow as kind without Rea∣son; so that by having regard to the movements of such a mans temper, you may by de∣grees easily bring over his Pas∣sions to your Party; the stron∣gest Poisons being many times the best Remedies in some Dis∣eases; but then they must be well Corrected, Temperiz'd and allai'd by a skilful Artist

• or else they kill instead of Cu∣ring. There is a great deal of nice Care to be used in dealing with a Man of a Cholerick Complexion, for Choller pro∣ceeding from Pride and Haugh∣tiness of Mind, makes a Man puff'd up and swell against Contradicting, by being too Partial to himself, concluding he is lessened, if he be opposed: In such a Case the Wife must be Prudent, and wary, taking heed not to throw out such Expressions as may encrease the Storm, but rather seem to ac∣quiess, and yield to humour him, till he grows cool, and then by flow Degrees she may rise again upon him, so that her Gen••leness in time will prove a Charm to dispell his Anger; Smile operate more powerfully than 〈◊〉〈◊〉 and Gentleness will sooner reclaim than Frowardness; and when other Remedies appear too weak, a little flattery will not be amiss, if it be not carried too far, that it may be 〈◊〉〈◊〉∣ed; especially, if ill humour and fullenness take place for there is a mixture of surliness even in a good Sence, and the Folly that is so predominant in the World, gives frequent Temptations to raise Mens Spleens; wherefore that which may be generally called ill humour, is not always to be accounted a fault, and only becomes one, either when it is apply'd wrong, or too long continued when it is not so; for which Cause be not over∣hasty in fixing an ill Name up∣on that which may not per∣haps deserve it: For put the Case, a Husband should too severely resent any failing or dislike, it may be that more blame may belong to the Wives mistake, than to his ill hu∣mour; and if a Husband be∣have himself with that indif∣ference which a Wife may resent as offensive, she is not much in the right to put th•• worst sense upon it, if it can reasonably admit of a better: some Wives (if their Hus∣bands change their stile and Countenance, different from what they were in their first Addresses) would call it by the Genteel Name of their humour, Bec. and that it would be too 〈◊〉〈◊〉 always to stand stretch∣ed on Lo••es Pinnacle: A Man may without blame sometimes in little things be less careful than as others, whilst a Wife that is so nicely expecting, may draw upon her self the Centure of too much Craving and 〈◊〉〈◊〉. But if this Hus∣band be really Sullen, and that it unavoidably comes upon him by fits, then the Wife must be watchful to 〈◊〉〈◊〉 the first ap∣pearance of Cloudy Weather in his Brow, and to have an Eye when the 〈◊〉〈◊〉, and then with solid 〈◊〉〈◊〉 and gentle 〈◊〉〈◊〉 〈◊〉〈◊〉, labour to prevent its return; for the cure is always most successfully undertaken when the black humour begins

• to be very weak. — Having thus far proceeded, we come now to let a Wife see, how she ought to manage a Covetous Husband; but let her take care in the first place, that she mistakes not Frugality and Thrift for Covetousness; and concludes him so Covetous, on∣ly because he will not allow her a superfluity of things un∣necessary; examine then well the Circumstances of his For∣tune, weighing the Reason of every thing you expect from him, before you have a right of pronouncing the Sentence; for indeed too many complaints of this Nature are unjustly made by Wives, when they are Abridged of gratifying their extravagancies: The mean then, between Nigardliness and Ex∣travagance, is to be observed, in sparing in what is less necessa∣ry, and to lay out more largely, in what is more required in our several Circumstances. Some Wives for all this, will call their Husbands Kindness in Que∣stion, if any other Measure beside that of their own Fan∣cies is set to bound their Ex∣pences, which ought to be a∣voided, and the Husband not to be esteemed Covetous or Unkind; because he better knows what is fit and reasona∣ble: but to come nearer to the purpose, we will suppose the worst, and say the Husband is Niggardly, close Fisted, and o∣ver-sparing, when his Fortune would reasonably give a larger Allowance; the Wife in this Case must labour to make it less afflicting, and observe sea∣sonable hours of speaking; take him in a pleasant humour, when she would require any thing; as when he is on the getting Hand, or in the midst of Love Endearments, but ne∣ver when Losses or Vexations hang about him, nor contrive by Sinister ways to constrain him; for this, though it may at one time Advantage you, will never hold at another; and what is given grudgingly, is worn with the Envy of the Donor; you must the better to humour him, pretend a•• least to be as Covetous and Savings as himself; yet tell him things that are necessary ought and must be had to keep up Credit and Reputation in the World; and what is expended one way, your Provident Care and double Diligence shall bring in another; and if your Rea∣sons and Arguments are not forcible enough to prevail, you must get some intimate Friend of his, to advise him to live answerable to his Character, and do that in his Family that may be for his Honour and Credit, and prevent the Re∣proaches that will otherwise be thrown upon him; for the Pas∣sions of Men are very unequal, and are apt to be raised or lessen∣ed as they work upon different objects, and in some things more tractable than in others, giving ear to Reason with Patience,

• and admitting a fair Dispute: and moreover in matters of a∣varice, there are but few Hus∣bands so entirely abandoned to it, but may at some times bet∣ter than at others be wrought upon, to do what is Conveni∣ent, or in Reason can be expe∣cted, from them; sometimes an Anger to be out-done by o∣thers of less ability, carries a main stroak with it, and some∣times a Pride to gain applause, and be admired, raises them to a liberal profuseness. A fit of Ambition, Vanity or Kindness may produce the like, by sud∣dainly opening and enlarging a straight Mind, and a Wife Minding Critical and Seasonable Times, may by many other ways bring their ends about, and make her self easie under this Grievance. The last Supposi∣tion we will make, is, Put the Case a Husband be weak and in∣competent, and not capable of ma∣king use of the Priviledges that belong to it; it must be conclu∣ded then, that such a one yiel∣deth room for a great many Objections; yet so God Orders humane Affairs, that he sel∣dom sends a Grievance with out a Remedy, or at least some Mitigation to take off the sharp∣ness of it; and to lessen such a misfortune: you are first to bring your Observation, that a Wife very often makes the bet∣ter figure, for the Husbands making the lesser in the World, which is the thing most Wives mainly aim at, that standing the more fan in sight, they may be the better taken notice of; and though a Wife may be sometimes ashamed of fool∣ish Actions in such a Husband, she will however be less a∣fraid of him, than of one that is wife, and more circumspect in his ways: A weak Husband gives the Wife an uncontrolled Dominion, which it she be Pru∣dent in managing, gets her a high Esteem and Reputation a∣mong Men, as having an op∣portunity to Grace her Sex, by showing how fit they are for the Management of weighty Affairs, did not men generally put them by in such Matters; least their Lustie shining too bright should overcome theirs; however such a Husband must have due and civil Respect pay'd him by a Wife in external mat∣ters, whatever inward thoughts she may have of him; leaft he prove Cross and 〈◊〉〈◊〉, and bring a Vexation upon her that may be avoided; •••••• must hide his weakness as much as may be, and forbear to throw out any Jests upon his Awkard∣ness and unseemly Behaviour; or to speak or act slightingly of him in Company; for that not only gives Encouragement for others to do so, but will make some imagine her Light and Inconstant; and being thought one of easie access, there will not be some wanting to lay Temptations and Snares in her way, in which she may happen to intangle her Virtue

• beyond an easie disengagement; however, there may be said to be more Comfort with a Wife Prudent Husband, because less care and more Credit in his Company and Conversation, and knowing how to be Ma∣ster, he will not suffer her to feel the weight of Government, yet give her all reasonable Li∣berty, as it she had the Power in her own hands; one whose Authority is so softened by his kindness, that he finds his ten∣derness gains him a just esteem in return of it: insomuch that she will never want Power, though it may be of little use to her, as having no occasion to exert it; and such a Hus∣band is as much above all o∣thers kinds of them, as a Rati∣onal Subjection to a Prince Mag∣nificent in himself, is to be pre∣ferred before the uneasiness and disquiet of an unlimited Liberty. —Having brought matters thus far, and showed the best ways to make a Life Easie and Comfortable in a Marriage-state, by turning seeming disadvanta∣ges to the advantage of a Wife under her various Circum∣stances, we now come to con∣sider, what is to be consider∣ed, and therefore a Wife the better to endear a Husband to her, must carry her self friend∣ly and obliging towards his Relations and Friends, which requires the most refined part of her Understanding to ma∣nage her self in as she ought, for she must Study how to live with them, with more Care than she is to apply to any o∣ther part of her Life, especi∣ally at first, that she may not stumble at her setting out; for the Family into which a Young Lady is to be ingrassed, will be apt to expect she should con∣form to their Mode and Me∣thod, as is exacted from a Stranger in a Forreign Coun∣trey, and not bring in a new Model by her own Authority, for that will not be admitted without great Contesting; for they will stand up against such an Invasion, and not give over till they have frustrated the design of it, and made void its purposes: Therefore, if she would live in Peace and good Esteem, she must be Cautious to avoid the least appearances of any thing of this Kind, but rather by avoiding to give the least offence, strive to strength∣en her Interest by gaining them to her side, and that she may afterward with less difficulty give her Directions, she must at first be sure to receive them from her Husbands Friends, that they may be the better sa∣tisfied in them; and by so do∣ing, she will soon see a kind of an Emulation amongst them who shall best direct and most com∣mend her; so that taking Root by degrees, the power in a little time will wholly devolve on her; so that she then being settled in her Husbands Affe∣ctions, may Act Independent of his Relations; for she must

Hypathia,

Hypathia of Alex∣andria, the Daughter of Theon, had made so large a progress in Learning, that she exceed∣ed all the Philosophers of that Age, and not only succeeded in the School of Plato, but al∣so

Husband,

a good one his Cha∣racter: Having occasion to de∣scribe a Good Wife, we should be very odd if we should not mark her out a good Husband, and such a one Ladies we with every one of you, when you will condescend to dabling. His Love to his Wife lesseneth not his Rule, and his ruling her lesseneth not his Love. He is constant to his Wife, and con∣fident of her; he allows her sufficient Maintenance, but mea∣sures it by his own Estate, nor will he give less, nor will she reasonably desire more; which allowance, if shorter than her deserts, and his desires, he lengthens it by his Exraor∣dinary Kindness, and Cour∣teous Behaviour, as well in Sickness as Health. — He, that she may not intrench upon his Prerogative, main∣tains her Propriety in Femi∣nine Affairs, and takes her Ad∣vice in all things that are rea∣sonable: for the Soul of Man is

Husbands

Duty towards his Wife. Having given a brief Character of a Good Husband, it is now requisite, seeing all are not such, to instruct such as intend to Marry, or are al∣ready in possession, how they oug•••• to behave themselves to∣wards their Wives. First then, consider the State of Marriage is Sacred, first ordained by God in Paradise, and many times confirmed and expresly commanded so to be esteemed, therefore not to be trifled with, and looked upon as a thing In∣different: First then, you must resolve to Love and Cherish your Wife as your own Flesh, or never expect to be really happy in your Marriage, Love is like Salt or Sugar, which doth season and render accep∣table those Occurrents which else would be of no pleasant taste, but beget digests mosts indispensable. We cannot there∣fore conclude those Husbands overwise, who imagine to have the Subjection of their Wives, not by the Exercise of Affecti∣on, but by the asserting their own Authorities; for whatever is compell'd, waits for an op∣portunity to cast off the Yoke, and those that reign over the unwilling, find it as great to keep them in Obedience, as pleasure to be obeyed. All Compulsory being a violent motion, which upon every Cessation of Vis Mo••iva returns again to it's Natural bent, when that which is spontaneous, has a regular motion within the Mind, moves the Body to act and put its dictates in practice;

• so that nothing that is reason∣able is refused, for Love that is as strong as Death, and can not be Quenched by many waters, acts then very Power∣fully and overlooks many Faults and sailings; therefore the wise preserve and cherish Affe∣ction, whilst the simple go a∣bout to destroy it, and with it their own peace, magnifie each Failing, and aggravate each pet∣ty Circumstance, as if Women could be altogether without some slips or sailings, unless they expected them to be made in Heaven, and so drop down into their mouth; however, we leave him that hopes for such a Bargain, gaping till he catch∣es such a one, without setting him any time for his acquiring such a Felicity, and say, that Men who are so proud of being Rational, should let their Rea∣son sway their Passions, and weigh in sound Judgment what is fitting to be done for secu∣ring their quiet, and render∣ing them happy in their States and Stations; for doubtless they are inexcuseable, who upon occasional Discontents affect a Sullenness, and labour to give a weight to their Anger by the continuance of it, when all the while it only frets upon the Heart, and dis•••••••• themselves, goes about to poison the Root of Love, and not only hinders its growth, but makes it decay and wither, if not speedily re∣covered. Husbands therefore when they have any Disputes with their Wives, ought to a∣void all words that carry re∣proach or bitterness in them, ••or they sink deep into the Mid, stir up Anger or Melan∣chol••y Discontent, to wound Affection, and lay Love a bleed∣ing; they grate upon the Heart, and will hardly be obliterated: So that what might easily have been composed as to the matter of the Offence, proves almost remedile••s, by reason of these S••••ca••••ins. It is beyond the Rule of Breeding or Manners, when any dispute happens, to rip up past Reproaches, Fail∣ings or Misfortunes, 'tis only the practice of the Billings gate Rhetoricians, when Anger and B••andy inflames them. Some Men and their Wives in their unbridled Passions have been so much overseen in divulging one anothers sec••et failings, that they have become a By∣word, and be••n ashamed of themselves all their lives after; for when once Gossips get a Sto∣ry by the end. It 〈◊〉〈◊〉 like wild∣••••••. Your Wives Reputation should be as Sacred as yours, for seeing you are Embarqued in one bottom, the Shipwrack is equally hazardous. If you divide your Interests, and make Parties, there is little hopes but that by such ban••ying you weaken your selves to let in Ruine and Misery. When you ••un into these Extravagancies, look upon your Marriage Vows and Promises, and see if you can find any such Actions and

• Procedures warranted there; consider that those Promises were made before God in this Holy Place; Perhaps you will say, you would not take a false Oath if any one would give you the World, and that you abhorr and detest Perjury; bet know those Promises are as equally binding before God as an Oath before a Magistrate, and will in Heaven, if not on Earth, be as severely punished; dividing of Stocks, and draw∣ing that way from one another, 〈◊〉〈◊〉 many times created by di∣••••••ust, which ought to be avoid∣ed; and as one Bed is de∣••••red for Genual Recreati∣on and Enjoyment, so one Common Traasure should re∣serve Apprehension of Defrauds and Waste on either side, un∣••••••s it too palpably appear, and 〈◊〉〈◊〉 if it be not stopt, you 〈◊〉〈◊〉 run down Ruines Hill. To keep a Wise poor and nee∣•••••• that is, short of Mony to ••••chase such things as it is not ••••ays reasonable to acquaint 〈◊〉〈◊〉 with, we promise you may 〈◊〉〈◊〉 her Virtue to a great Try∣•••• especially if she be young and handsome; for knowing he can have it for bestowing 〈◊〉〈◊〉 Favours, which you regard 〈◊〉〈◊〉, on others, it will run such in her mind; and per∣haps having overcome those 〈◊〉〈◊〉 and scruples at which her Conscience ••or a while started, Anger for being so used, and 〈◊〉〈◊〉 of gain more than plea∣sure, may render you by this Diana's means another A••••••on. No Woman ever gave her plight in Marriage with an in∣tent to be a Slave, or ••ordidly abridged of what is conveni∣ent; but in that promised them∣selves Pleasure and Convenien∣cy in the Society of a Husband, which they believe themselves uncapable to Enjoy without him, which if they want from you, their own Wit induceth them to seek elsewhere, Whence we have seen some that have come to the Bride-house with the greatest Affection, promi∣sing to themselves as much Fe∣licity in a Husband, as their Love and good Opinions had raised their Expectation to wish, but afterward having been ut∣terly frustrated of their hopes in the Tryal and Experience, finding the Tavern and Com∣pany sharing ••o deep in what they looked for, they grew at first Melancholly and Discon∣tented; but after having cast many things in their Minds, Requital, a kind of sweet Re∣venge, has taken place, and ha∣ving first lull'd their Conscien∣ces into a slumber, to ballance the neglect; they have not long wanted those that would entertain them with all the soft Endearing Obligements, Court∣ship, and Complacency they expected, tho' in vain, from their Husbands; and all this by their not behaving themselves as they ought towards their Wives, they have brought upon themselves. How can we ima∣gine,

• that a Woman, whose Crea∣tion was for Society, and with the intent that Man might not be alone, can endure with any Patience to be mew'd up till Midnight, whilst the Husband perhaps is abounding with Mirth and Jollitry at a Tavern, or it may be, giving her right to another in wanton Dallian∣ces; should Men be so served by their Wives, they would grow out of all patience, and even were they 〈◊〉〈◊〉 would break them to get loose, and go in search of their Wanderers. Wo∣man is a noble Creature, and tho' here God gave Man a power, yet it is with Condition, that he use it mildly and gently, as he ought, and not in Tyran∣ny; or else he gives a contradi∣ction in Man, when he lays claim to a superior Virtue. Ha∣ving thus far proceeded, con∣sider then again how long you think that Love is like to last, where the Husband, tho' no Scrivener, makes Indentures all the way, and then rowls in a∣doors like a soused Hogshead, with a steam of Smoak and Drink, enough to stifle a Dutch∣man. Imagine how acceptable such a Beast in a Mans skin can be to a delicate Neat Woman, who must be compelied to lye pensively awake to hear him snore all Night, and find him perhaps doing something worse: therefore this is to be avoided, if you expect to cherish Love in your Family; for it is not only a grief to your Wife, but a bad Example to your Ser∣vants, who if they do not imi∣tate you, will at least despise you, and so will your Chil∣dren, if it be not prevented by good Education. Bad Exam∣ples to Young People are very dangerous, strive then to keep your self serious and sober, managing your Affairs prudent∣ly; and if you have any weak part, as few are without, strive as much as you can to hide it from ••our Wife, and every body else, that it make you not cheap to them, or mean in their Eyes. Command nothing unreasonable or over difficult, lest it be done unwillingly and grudgingly, and then it can ne∣ver be well done: Besides, it breeds Discouragement and Discontents. Impose no foolish or ridiculous Task upon her, for she will either take it as an Effect of your weakness, or a purpos'd Affront; for the Dis∣cretion of the Husband condu∣ceth much to the marring, or making the Wife; for of how many hopeful Women doth daily Experience give us an ac∣count, whom their Husbands folly and self-will'dness have miserably undone, whilst they have cared rather to be ser∣viceable to their own present Humours, than to their future Content, which might easily have been ordered by a pru∣dent management to a lasting Continuance; and we are apt to believe, that Wives are more tractable by leading than dri∣ving,

Head

Neck and Breast. Here we must mind you Ladies, that you who intend to subdue Hearts, and command with Soveraignty in the Mint-house of others Affections, must be Careful to keep in tune the Harmony of those Parts that are most Charming, Remem∣bring, that they were Intended for Beauties glorious Frontis∣pieces, to allure Spectators Eyes, and with a Phaebean Lustre make them it's obsequlous Heliotropes, and being kept in such order by directions found in this

Hands,

how to Beautifie them, &c. Hands that are fair and Beautiful, are highly admired and esteemed; they are, Ladies, the fleshy Altars where your Superstitious Inamorato's offer to you as Female Deities the first frui••s of their Devotion in Zealous Kisses; your care should be therefore to keep them in such a Soul-Enchanting Sym∣metry, that might confirm your Idolizing Lovers in the Opinion they have conceived in Admira∣tion of you. Hands in the first place that are chapt, as some∣times the most Curious will, musts in the morning be rubbed over with your own Spittle, then anoint them with Duck or Capons grease, well washed in Rose-water; or take a little Powder of Mastick and Incor∣porate it with Oyl of Roses and white Bees-wax, mingly them over a gentle Fire, 〈◊〉〈◊〉 anoint the hands with the Com∣position pretty warm. The•• have the same success 〈◊〉〈◊〉 to the Arms, that have under∣gone the like Injury, by 〈◊〉〈◊〉 too rudely Imprinting his Nor∣thern Kisses on their tender 〈◊〉〈◊〉 Hands Warty are very unseen∣ly with Ladies, therefore to remove them, make small pla••∣sters of Cantharides, and lay on the Warts, but let them touch no other parts, and 〈◊〉〈◊〉 will make them dye away, 〈◊〉〈◊〉 peel off, or bathe them 〈◊〉〈◊〉 with the Milk that Issues from the Fig-tree: For want of these you may use Oyl of Vitriol, lightly touching them with it, but beware it come to no o∣ther part, and beware you lay on no great quantity, lest in consuming the Warts, the force not being spent, it eats deeper, and does an Injury to the Bo••e. Warts at their first coming are tender, and may then be eaten away with black Sope mixed with burnt Salt, Salt Nitre, Milk of Spurty, Juice of Ce∣landine, Juice of wild Cucum∣bers, or Marygold leaves, with other various ways: But if these remove them, as they cer∣tainly will, if properly apply∣ed, we need Enumerate no more.

how to make them fair and white, with small Veins.— Hands, Ladies, are not only an Ornament, but wonderfully useful, and more exposed to

Hands,

how to Beautifie them, &c. Hands that are fair and Beautiful, are highly admired and esteemed; they are, Ladies, the fleshy Altars where your Superstitious Inamorato's offer to you as Female Deities the first frui••s of their Devotion in Zealous Kisses; your care should be therefore to keep them in such a Soul-Enchanting Sym∣metry, that might confirm your Idolizing Lovers in the Opinion they have conceived in Admira∣tion of you. Hands in the first place that are chapt, as some∣times the most Curious will, musts in the morning be rubbed over with your own Spittle, then anoint them with Duck or Capons grease, well washed in Rose-water; or take a little Powder of Mastick and Incor∣porate it with Oyl of Roses and white Bees-wax, mingly them over a gentle Fire, 〈◊〉〈◊〉 anoint the hands with the Com∣position pretty warm. The•• have the same success 〈◊〉〈◊〉 to the Arms, that have under∣gone the like Injury, by 〈◊〉〈◊〉 too rudely Imprinting his Nor∣thern Kisses on their tender 〈◊〉〈◊〉 Hands Warty are very unseen∣ly with Ladies, therefore to remove them, make small pla••∣sters of Cantharides, and lay on the Warts, but let them touch no other parts, and 〈◊〉〈◊〉 will make them dye away, 〈◊〉〈◊〉 peel off, or bathe them 〈◊〉〈◊〉 with the Milk that Issues from the Fig-tree: For want of these you may use Oyl of Vitriol, lightly touching them with it, but beware it come to no o∣ther part, and beware you lay on no great quantity, lest in consuming the Warts, the force not being spent, it eats deeper, and does an Injury to the Bo••e. Warts at their first coming are tender, and may then be eaten away with black Sope mixed with burnt Salt, Salt Nitre, Milk of Spurty, Juice of Ce∣landine, Juice of wild Cucum∣bers, or Marygold leaves, with other various ways: But if these remove them, as they cer∣tainly will, if properly apply∣ed, we need Enumerate no more.

how to make them fair and white, with small Veins.— Hands, Ladies, are not only an Ornament, but wonderfully useful, and more exposed to

Hands

swollen, or looking red or blew, how to cure them. Ha∣ving already made an Encomi∣um upon the Excellence, Use and Beauty of Hands, it would be looked upon as Tautology, or dull Repetition to go over it again; therefore when they are impaired of their Beauty by the means abovesaid, all we have to do is to tell you Ladies, you may reapparel them with their Native whiteness by the following Directions. Hands that have suffered Injury by swelling, &c. must be often bathed in Wine, wherein Net∣tles and Rosemary must be boil∣ed, with Time, Rue, and Pen∣ny-royal, and the use of this decoction will not only asswage the swelling, but keep them from so doing, and as soon as they at any time begin to swell or rise into knobs, apply a re∣percussive Plaister made of Barley-meal, and the Juice of Lemmons, or take Litharge,

Hair

of Scurf and Dandriff how to cleanse the Head of it. Hair is much impaired in it's Beauty by the Excressencies of Nature. Dandriff or Scurf is a mealy Dust, that overclouds the Hair of the Head, 〈◊〉〈◊〉 &c. and proceed from correc∣ted serous Humours, which reason of their Acrimony, 〈◊〉〈◊〉 rode the Cuticle from the 〈◊〉〈◊〉 jacent Skin, and fret into 〈◊〉〈◊〉 pieces like Meal or Bran; 〈◊〉〈◊〉 that are subject to them, they would be eased of 〈◊〉〈◊〉 unseemly Nausences, may 〈◊〉〈◊〉 these Methods. Having co••••••∣dered well whether the 〈◊〉〈◊〉 hath been a long time 〈◊〉〈◊〉 to these, or that they 〈◊〉〈◊〉 lately encroached; if the 〈◊〉〈◊〉 mer, then the Body above with ill Humours, and 〈◊〉〈◊〉 be purged with some con••••∣ent Medicine; after that, we the Head, or other parts 〈◊〉〈◊〉 with Lye thus made, 〈◊〉〈◊〉 Take the Ashes of the 〈◊〉〈◊〉 Beets, and Coldworts, make Lixivium with them, 〈◊〉〈◊〉 boil Lupins and Beans a 〈◊〉〈◊〉 quantity, then strain the coction, and add a sixth 〈◊〉〈◊〉 Honey. When the Head been well washed with 〈◊〉〈◊〉 dry it well, and rub it 〈◊〉〈◊〉 with a Coarse warm 〈◊〉〈◊〉 then take this Unguent anoint it, viz. bitter 〈◊〉〈◊〉 lightly heated in an Oven Stove, and old Walnuts, 〈◊〉〈◊〉 six Ounces, two drams of Honey of Squills, two 〈◊〉〈◊〉 of the dreggs of old Wine, 〈◊〉〈◊〉 half an Ounce, 〈◊〉〈◊〉 two drams, make it into Unguent for your use with Wax. Having not these gredients, take Oyl, Rue, 〈◊〉〈◊〉 Ounce, Sope an Ounce,

Hair

how to order and preserve 〈◊〉〈◊〉. Hair is a very necessary Ornament for Adorning the H••ad, being Comely and Beau∣tiful: So that Puelus thought the Hair of the Head to be so great and necessary a setting off, that saith he, the most come∣ly Woman is nothing without it; tho' she came from Heaven, 〈◊〉〈◊〉 born of the Sea, brought up in the Waves as another Venus, tho' surrounded with all the Graces, and attended with all the Troops of little Cupids; tho' Venus Girdle be about her, and she breath Cinamon, and the most odoriferous Balm, yet if she be bald, she cannot please 〈◊〉〈◊〉 not so much as her own 〈◊〉〈◊〉. As a Field without Grass, a Tree without Leaves, a Beast without Horns, such says Ovid, is one without Hair. It is without doubt a conside∣rable Ornament, and additio∣nal Beauty, and most Nations have contended in managing their Hair, in Pleiting, Bread∣ing, Curling, Shading, some short and some long: But see∣ing Ladies you are not igno∣rant of the Fashion in Mode, to manage it to the best advan∣tage, we shall only give you a touch out of Ovid, what is best becoming and so proceed to other Matters.

Prove every shape, but ere it cur∣rent pass See thou before take Counsel from thy Glass: A long and slender Visage best al∣lows To have the Hair parts just above the Brows. So Laodamela, surnam'd the Fair, Us'd when she walk'd abroad to Truss her Hair. A round plump Face must have her Tramels ty'd In a fast Knot above her Front, to hide The ll'yre supporting it, whilst either Ear Bare, and in sight with Golden Bobs appear.

Hair, Ladies, we may fur∣ther add to be as a silken Fringe to Beauties Bed; or if you please, the slender Sleeves that Nature spins for Cupid to weave his Heart-surprizing Nets withal. If it decays and falls away, the little Amorous God loses a part of his Artillery, and ever after acts but weak∣ly for ye: So that it highly concerns you who triumph o∣ver entangled Captives, to ten∣der and preserve it, Natures Curious Ornament; and that

Hair,

how to fasten, and keep it from falling off. Have in a readiness, or procure Myrtle∣leaves, Myrrh, the Bark of a Pine-tree, and Maiden-hair, of each half a handful, bruise them well together, and add to these a double quantity of pounded Labdanum, put them into a sufficient quantity of White-wine to steep them well, then add an Ounce of the Oyl of Ra∣dish-seed; and being sufficient∣ly steeped, strain out the Li∣quid part, and anoint your Head, or any place where the Hair is defective, going to Bed, and have next Morning in readiness a Bath to wash your Head in, made of Sorrel, Mai∣den-hair, Myrabolans and Em∣blick, these are to be boiled in Water, and a little pounded Myrrh added, and in a few times using it will fasten your Hair extreamly; or for want of these take Willow-leaves, Plantane, Roch Allum, and Hys∣sop, of each a moderate pro∣portionable quantity boyl them in Water, and add some Pow∣der of M••rrh and Tutty. Hair is secure this way 〈◊〉〈◊〉 Gol∣den Water ••rawn from Honey in a Glass St••ll; or take the Roots of Vervine, together with the Leaves, stamp them well, and pu•• them into Oyl of Green Grapes, and set them in the Sun ten days, then strain out the moist part and anoint your Hair with it, as you see occasion, or for want of any of the former, take Juniper-berries, Nigella-Seeds, Wor•••• wood, Labdanum and Vervine, each a like quantity, bind them well, bruised in a linnen Cloath, and Macerate them five days in Oyl, and it will not only by anointing faste•••• the Hair, but make it grow comely.

wanting how to make it grow on a Bald Place, &c. However Ladies, if some dis∣asters have trod too hard on your Heads, and kill'd those pleasant Plants that were used to flourish there; you may a∣gain by the following helps, attire with their Native Beau∣ty, and repair all former ru∣ins, and render it more fair and lovely than Nature before had planted it. Indeed the Hair is a very great Ornament, and where it is wanting in it's proper Places, it throws a kind of an Eclipse over the Face of Beauty; to recover it then take Fern Roots, burn them to Ash∣es, mingle with them Lin∣seed O••l and bruised Almonds, B•••••• of Wheat, and half an Ounce of Mastick Powder, spread them well tempered together upon a piece of fine Leather, and lay it as a Plai∣ster to the place where the Hair is wanting, and in three or four times applying, and washing with Rose-water and

Hair,

how to fasten, and keep it from falling off. Have in a readiness, or procure Myrtle∣leaves, Myrrh, the Bark of a Pine-tree, and Maiden-hair, of each half a handful, bruise them well together, and add to these a double quantity of pounded Labdanum, put them into a sufficient quantity of White-wine to steep them well, then add an Ounce of the Oyl of Ra∣dish-seed; and being sufficient∣ly steeped, strain out the Li∣quid part, and anoint your Head, or any place where the Hair is defective, going to Bed, and have next Morning in readiness a Bath to wash your Head in, made of Sorrel, Mai∣den-hair, Myrabolans and Em∣blick, these are to be boiled in Water, and a little pounded Myrrh added, and in a few times using it will fasten your Hair extreamly; or for want of these take Willow-leaves, Plantane, Roch Allum, and Hys∣sop, of each a moderate pro∣portionable quantity boyl them in Water, and add some Pow∣der of M••rrh and Tutty. Hair is secure this way 〈◊〉〈◊〉 Gol∣den Water ••rawn from Honey in a Glass St••ll; or take the Roots of Vervine, together with the Leaves, stamp them well, and pu•• them into Oyl of Green Grapes, and set them in the Sun ten days, then strain out the moist part and anoint your Hair with it, as you see occasion, or for want of any of the former, take Juniper-berries, Nigella-Seeds, Wor•••• wood, Labdanum and Vervine, each a like quantity, bind them well, bruised in a linnen Cloath, and Macerate them five days in Oyl, and it will not only by anointing faste•••• the Hair, but make it grow comely.

wanting how to make it grow on a Bald Place, &c. However Ladies, if some dis∣asters have trod too hard on your Heads, and kill'd those pleasant Plants that were used to flourish there; you may a∣gain by the following helps, attire with their Native Beau∣ty, and repair all former ru∣ins, and render it more fair and lovely than Nature before had planted it. Indeed the Hair is a very great Ornament, and where it is wanting in it's proper Places, it throws a kind of an Eclipse over the Face of Beauty; to recover it then take Fern Roots, burn them to Ash∣es, mingle with them Lin∣seed O••l and bruised Almonds, B•••••• of Wheat, and half an Ounce of Mastick Powder, spread them well tempered together upon a piece of fine Leather, and lay it as a Plai∣ster to the place where the Hair is wanting, and in three or four times applying, and washing with Rose-water and

Hair,

how to take it away, and prevent it's growing again. Hard Fortune, Ladies, it is, when the Lillies and Roses of your Faces Elysium, are over-top'd by the hasty growth of superfluous Excrescensies; yet by Art we teach you to secure the glorious Line of your Beau∣ties Pride, and eradicate those aspiring Weeds that would o∣ver-shadow it's Lustre, and this may be done by taking of Auripigmentum an ounce and half, quick Lime four ounces, Florentine Iris Roots an ounce, Sulphur, Nitre, of each half an ounce, these must be laid in a Quart of Lye made of Bean∣stalks, and being well mixed and temper'd, boil them in a glaz'd Pot, till putting in a Feather, you will find all the Shag come off the Stalk, then add half an ounce of Oyl of Mirrh, or any Fragrant Oyl, and well mixing all, anoint the part of the Body from which the Hair is to be taken, it not being a place that is sore, and you will in a short time find the Effect; but have however some Oyl of Roses, or Cam∣moile to succeed it, to Cool and Mollifie the Heat, &c. Hair is taken off in like manner, by Orpiment and quick Lime each an ounce and a half, Henbane and Flea∣wort Seeds half an ounce, and half two drams of Sublimate

Hair,

how to cause it neatly to Curl. Hair twining in cu∣rious Curls is very graceful and modish to the Ladies, but espe∣cially to the other Sex, whose Faces if any thing comely, it sets off to a wonder, and these kind of Curls were once so ta∣king with the Fair Sex, though now reduced much shorter, that none were thought Para∣gons for Beauty, save those whose graceful Locks did reach the Breasts, and make Specta∣tors think those soft tempting Ivory Globes of Venus, were up∣held by the friendly aid of their Crispy Twirls; wherefore see∣ing it is not as yet utterly laid aside, if any one affect the Fa∣shion, they may by our Dire∣ctions serve themselves so ad∣vantageously, that none shall desire to be free, that may have the honour to be fettered with their Curled Hair. Hair, i•• you would have it curiously to Curl, must be first washed and cleansed well; that done, take Oak-galls to the number of twenty, two ounces of Maiden-hair, boil them well stamped in a small quantity of Water and Salt, till the Water be boiled to the Consistence of Honey, work them well toge∣ther, and then at sundry times for two days anoint the Hair with it, and on the third day cleanse it in this Bath, viz. Take Beet-Leaves and Fern-Roots, of each a handful, bruise them in two quarts of Water, till a third part of the Water be consumed, then ta∣king it off, put in a little piece of Gum-arabick, and use it cool; after which on Twirling Irons turn up your Hair, in what Curls or Ringlets you please, and it will continue so a long while; but finding i•• begin to fall and grow Limber it must be renewed: or for 〈◊〉〈◊〉 of the former Receipt, take the Oyls of White Henbane and Fenugreek Seed, and with them mix a little Gum-arabick and Mirrh, and over a gentle Fire make it into a flowing 〈◊〉〈◊〉 soft Ointment, and anoint you•• Hair with it before you turn

Hair

Bushey, to make it Lank and Flag. The stately Bushy Forest of the Head, like Atlas Crowned with Pines, is some∣times Labirinth'd with Mazie and rude Meanders, whilst the Locks themselves retreat in ••••ch Recoiling Twirls, as if they took the Breasts for the Alpin bills cover'd with Snow, and were afraid their tender Tops should touch them. But that they may be forced to ex∣tend themselves to a pleasing length, follow the Rules we have prescribed. Hair is re∣duced from this stubbornness, by taking the Oyls of Roses, and White Lillies, each an ounce, two ounces of the Oyl of Violets, Marsh Mallows a good handful Green, beat these together, squeeze out the li∣quid part, and over a gentle Fire, make it into an Oint∣ment, and by anointing the Hair often with it, will render it soft and plyable; or Oyl of Roses worked well in a Pint of Spring-water, will go a great way in this Matter.

Hair,

how to lengthen it: Hair though it is accounted but an excremental Superflui∣ty, yet we see it is cherished carefully as a plant of value, since most fancy it to be the Microcosmical Flax, whereof Cupid twists his Bow-strings: To see it, we acknowledge in the Female Sex, of a more than usual length, is a pleasing Spe∣ctacle, therefore those Ladies that are desirous to be so ac∣commodated, may prove our Directions, and find in that an ample Satisfaction. Hair is cherished and lengthened by taking Vervine, the inward back of an Elme and Agrimo∣ny, each a handful, boil them in two quarts of Water, till the third part be consumed, and often wash your Hair with it when warm; or for want of these take Politrick, Reed Roots, Flax-Seed, and the Ashes of Maiden-hair, bruise these, make them into a Lye, dissolve into it a little Mirrh, and add a third part of White-wine, and wash it as the former.

that is harsh and stiff, how to soften it. Hair that hangs on the Heads of some, like Sedge or Thatch on a homely Cottage, and serves more for use than Ornament, to secure them from the Impetuous In∣juries of Wind and Weather, rather than with it's soft and tender sheaves to delight the admiring Eyes; such stiff bri∣stles are usually Attendants to a harsh and churlish Disposi∣tion; however, those then that desire a more graceful covering, and would alter those harsh Conceits that others are apt to entertain of their Hoggish Nature, may to their great Ad∣vantage, use these Directions. Hair, if you would reduce to a comely shape, take black and white Helebore Roots, long

Hair,

how to lengthen it: Hair though it is accounted but an excremental Superflui∣ty, yet we see it is cherished carefully as a plant of value, since most fancy it to be the Microcosmical Flax, whereof Cupid twists his Bow-strings: To see it, we acknowledge in the Female Sex, of a more than usual length, is a pleasing Spe∣ctacle, therefore those Ladies that are desirous to be so ac∣commodated, may prove our Directions, and find in that an ample Satisfaction. Hair is cherished and lengthened by taking Vervine, the inward back of an Elme and Agrimo∣ny, each a handful, boil them in two quarts of Water, till the third part be consumed, and often wash your Hair with it when warm; or for want of these take Politrick, Reed Roots, Flax-Seed, and the Ashes of Maiden-hair, bruise these, make them into a Lye, dissolve into it a little Mirrh, and add a third part of White-wine, and wash it as the former.

that is harsh and stiff, how to soften it. Hair that hangs on the Heads of some, like Sedge or Thatch on a homely Cottage, and serves more for use than Ornament, to secure them from the Impetuous In∣juries of Wind and Weather, rather than with it's soft and tender sheaves to delight the admiring Eyes; such stiff bri∣stles are usually Attendants to a harsh and churlish Disposi∣tion; however, those then that desire a more graceful covering, and would alter those harsh Conceits that others are apt to entertain of their Hoggish Nature, may to their great Ad∣vantage, use these Directions. Hair, if you would reduce to a comely shape, take black and white Helebore Roots, long

Hair

splitting, how to prevent it for the Future. Hair that is very slender, when by Nature it is Spun to it's utmost length, must be well regarded, and carefully kept, or by sundry Accidents, it will be fray'd and ravell'd at the ends, which seem to envy that work they cannot mend; then take as a Provision against such Injuries these Instructions: Mix Oyl of Roses and Water a like quan∣tity, anoint the Hair with it going to Bed, and turn it up against the next Morning; boil the Bark of a Willow Tree, Flebane, and Marsh Mallows, in running Water, and wash your Head with the Decoction: or if it be already very much split, take Mirrh and Willow Leaves, two ounces of each, Labdanum in Powder six scru∣ples, Emblick Mirabolans pow∣dered half a Dram, Oyl of Mirtle four ounces, and half a quarter of a Pint of Whitewine, boil them gently to the Extre∣mity of a third parts Consump∣tion, and anointing the extream ends of the Hair with the Li∣quid part, it will stop the Cracks from going further, and render the Hair fresh and lively.

Hair,

how to make it of any Colour. Hair of a yellow or shining golden Colour, was in highest esteem among the An∣cients, the Poets rarely deline∣ating any excellent Beauty with∣out appropriating that to her as a singular Ornament; yet since the time of the Danes, it has been (in spite to those cruel Invaders, who turned up al∣most all the Women they came near) loaded with Obloquies, and is held as a sign of a lustful Constitution; for it is a Fancy generally received, that the Locks can never sparkle with golden Flames without, unless there lodges some cherished heat of that kind within; but indeed though black is now in Vogue, amongst the most ce∣lebrated Beauties; yet in this as in all other Colours, Peoples Minds and Fancy vary, some are for the Curious Flaxen, o∣thers for the Light brown, and so what best suits their Hu∣mours.

Grey or otherwise, to make it black. Hair to render it black, take the Bark of an Oak Root, the Green Husles of Walnuts, three ounces of each, the deepest and oldest Red-wine a Pint, boil them,

Hair,

how to make it of any Colour. Hair of a yellow or shining golden Colour, was in highest esteem among the An∣cients, the Poets rarely deline∣ating any excellent Beauty with∣out appropriating that to her as a singular Ornament; yet since the time of the Danes, it has been (in spite to those cruel Invaders, who turned up al∣most all the Women they came near) loaded with Obloquies, and is held as a sign of a lustful Constitution; for it is a Fancy generally received, that the Locks can never sparkle with golden Flames without, unless there lodges some cherished heat of that kind within; but indeed though black is now in Vogue, amongst the most ce∣lebrated Beauties; yet in this as in all other Colours, Peoples Minds and Fancy vary, some are for the Curious Flaxen, o∣thers for the Light brown, and so what best suits their Hu∣mours.

Grey or otherwise, to make it black. Hair to render it black, take the Bark of an Oak Root, the Green Husles of Walnuts, three ounces of each, the deepest and oldest Red-wine a Pint, boil them,

Hair,

Red, its Vindication from the Censure and Reproach it undergoes, proving it as Beautiful and Ornamental as any other Colour. Hair is allowed as an Ornament and Beauty, and God that gives it as such, cannot be thought in his various Distribution of Co∣lours, to design any difference, or let a Mark of Distinction by it on Creatures of the same kind, though some take no rest in the Point of Refle∣ction; and this is often done on such trivial Grounds, that a due Prepension would cause to abashment in the Face of the Practiser, for putting a disesteem upon Persons, meer∣ly because of their Native Co∣lour; though it is scarce Con∣••••ctural, whence this Oppro∣••••ium should take its rise, there being no rational Foundation for such a Superstructure: per∣haps it oweth it's producement to the mutual Semblance be∣tween some Entities in Nature and the Colour of Hair, as 〈◊〉〈◊〉 that is barren; if so it must be built upon a very San∣dy Foundation; seeing in that Case, Experience shows the contrary, those the Humours of whose Bodies produce it, be∣ing most fruitful Ladies in former Ages, that have been described as excellent Beauties, have been set off more by the flowing Gold of their Tresses, than the Roses and Lilly of their Cheeks: it was held by the Ancient Poets, as the chief∣est Ornament of the Fair Sex, and that which gave a Lustre to all the other Accomplish∣ments in Nature, and was so admired and coveted that every one strove to imitate it by Art, where Nature had not bestow∣ed it on them; and the first Eminent Painters, viz. Apelles, Euchion, Melanthus and Nicho∣machus, prized this in their drawing of Fair and Beautiful Women above all others. The Stately Sabina Poppoea Wife to Domitius Nero, had Amber co∣loured Hair, and it was attri∣buted to her as her chiefest Ornament of Beauty, though a Lady otherways extreamly accomplished in what can ren∣der the Female Sex Lovely and Charming; Cleopatria Queen of Aegypt, who charmed Caesar the Worlds great Conqueror, and Roman Anthony Emperor of the East, had her Beauty il∣lustrated by this Ornament, to bind their Love the more se∣curely to her in the Fetters of her Golden Tresses, as Noble Lucan testifies in his Pharsalia: viz.

• Laden witht Pearls, the Rich Sea spoiled Store, On her red Hair, and weary Neck she wore. Her Snowy Breasts their White∣ness did display, Through the Thin Sidonian Tiffa∣ny, &c.

  And in those times, it was held in a high esteem above all o∣thers. This Colour was in so much repute in Tertullians time, and in the days of St. Hierom, that even Artificial Red was deemed an Ornament to the Hair. Publius Lentulus Vice Consul, in his Epistle to the Roman Senate, written from Hierusalem, among the other Bodily Beauties he deciphe∣reth in our Blessed Saviour, as∣sures them that his Hair and Beard were Red; and the Learned Spaniard in his Inter∣pretation of Isaiah 63.1. is of the same Mind, from these Words, viz. Who is be that cometh from the Red Land. The Excellencies of the Creation resemble the Red Head as to it's Tincture: the Fire the most agil and aspiring Body; the Sun, which Heraclitus ascribes to the true Soveraign Majesty, has this Colour in the Illustra∣tion of its Brightness, and Gold which is brought to Per∣fection by it in the Bowels of the Earth, so much coveted, and so much admired, and of which Scepters and Diadems are made, has it's shining and glittering Glory, which raises it to so high a value and esteem, from it's Parent, who blushes not to own it self to be a Bo∣dy of Fire, which in it's Morn∣ing and Evening blushes is more amply manifested. Hair upon the account of it's Colour to be despised, is a Declamation by those that do it against Na∣ture, and a Grand Affront up∣on the Supream Creatour. It reflects unworthily upon his Power, and calls into Questi∣on his Contrivance; for it is He that made us, and not we our selves, nor can their slen∣der performances attain to the making of one Hair of any Co∣lour whatsoever; and those that Cavil at this, derogate from the Divine Majesty in their base Imputations, and go about to espouse his Impi∣ety who said, That had he been at the Creation, and in Consult with the Divine Be∣ing, he would have put things in better Order. This is for Dust and Ashes to dare to fly in the Face of their Maker, through a windiness of Pride, and self-conceited Understand∣ing. This may reasonably make us ask, What Man is, that he should dare to controul the Artifice of God, when his own Wisdom is so shallow, that he is forced into Admiration, whilst he Contemplates the Workmanship of Inferiour Be∣ings, even the Spiders Web, or the Hexagony of a Hony-comb, the Labour of the Silk-worm,

• or the curious Building of a Birds-Nest; much less is be a∣ble to penetrate into the Works produced by an Almighty Mind, who draws a Curtain of Cloudy Ignorance over his Understanding, when he goes about to pry too narrowly into his Secrets, and turns his Wisdom into Foolishness.— Hair, though of this Colour were it granted (as it cannot be) a Disease of the Body; yet it is not to be desired, for where any thing that comes by the hand of Heaven is ri∣diculed, there is not a Reven∣ger wanting to make such Scoffers know, that he can o∣vertake them, let them fly ne∣ver so fast: we find that those who pretended to Comfort Jub in his Affliction (when the Tryal of the Almighty was up∣on him) and under that pre∣sence took the greater Liber∣ty to revile and reproach him in his Miseries, had not esca∣ped had he not been so good natured, after all their re∣proaches, as to have prayed for them, and so by an Act of Charity and forgiveness, pre∣vailed with God to absolve them from the Divine Wrath, that would otherwise have broken in upon them to their greater Confusion: some will ground this Aversion to Red Hair from the coming in of the Danes, who mixing with our Women, left a Race be∣hind them of that Colour, which by propagating descen∣ded to our Times; it so, we cannot but wonder, why those in that Age, when the Danish Government expired, and in whose Memories the Cruelties of that Nation were fresh and bleeding, never made any Di∣stinction in this manner, or objected against Colours, but approved the one as well as the other; nor do we find the Danes at this day peculiar to this, but as other Nations par∣ticipating in Mixtures; and we do find it Recorded, that the Ancient Brittains were many of them Yellow-Haired, and those that were so, took a great Pride in it; we must confess, that we are undoubt∣edly a Mixture of divers Nati∣ons: But these Matters are too remote, and not worth argu∣ing, but only to be looked upon as Fancies and Conje∣ctures; we have been since Conquered by the Normans, and one Conquest ought to jostle such Chimera's out of their Heads, who make such Imputations: it is a little ocd, that this Age should pretend to take particular Exceptions a∣gainst that which was never excepted against in any of the foregoing Ages as ever we read of. These things considered, we must attribute this Aversi∣on to the Fancies only of those who are much taken with them of their own Complexion, or to the spight of some Dowdies, who (perceiving all those that are Yellow-haired to have fair

Hotchpotch,

Fr. Hochepot. Belg. Dutspot, i. e. flesh cut into pretty pieces, and sodden with Herbs or Roots, not unlike that which the Romans called Ferra∣ginem, (a Gallimaufry.) Little∣ton says, it litterally signifies a Pudding mixed with divers In∣gredients.

Huke,

A Dutch attire, co∣vering the Head, Face, and all the Body.

Humfrey,

or Dumphrey, (Gr.) for Humfred, i.e. house-peace, a lovely and happy name, if it could turn home-wars be∣twixt Man and Wife into peace. The Italians have made Onuphrius of it in Latin. Cam.

Hamadryades,

g. Wood-Nymphs.

Hamkin,

a kind of Pud∣ding made upon the Bones of a shoulder of Mutton.

Hanjar,

a rich Dagger worn by the Bashaws Wives.

Hannah,

h. gracious, mer∣ciful.

••arlot,

(q. Horeles) a little Whore.

••rlotta,

l. a proud Whore.

••rletta,

Arlotha, Duke Ro∣•••••••• Concubine, Mother to Duke William the Conque∣ror.

Harmonia,

the Wife of Cad∣••••, Daughter of Mars and Venus.

Harpalice,

a great Huntress who (by force of Arms) res∣cued her Father Lycurgus from the Cetans.

H••belock,

a Danish Fond∣••••, and Scullion in the King's 〈◊〉〈◊〉, preferred by degrees 〈◊〉〈◊〉 the Marriage of the King's daughter.

Hymen,

properly a Mem∣brane; it is taken also for the 〈◊〉〈◊〉 Membrane in a Virgin, such arises from the wrinkle∣•••• of the lower part of the 〈◊〉〈◊〉; and in Women with 〈◊〉〈◊〉, when the Womb grows ••••cker, it disappears. Dr. Blan∣••••.

Hysterica Passio,

Fits of the 〈◊〉〈◊〉, a Convulsion of the 〈◊〉〈◊〉 of the Par Vagum, and ••costal in the Abdomen, ••eeding from a pricking Ir∣••••••, ation, or Explosion of Spi∣••••••: This Distemper does not always depend upon the Womb 〈◊〉〈◊〉 is commonly thought; we we seen it more than once in 〈◊〉〈◊〉, because the Spleen, Pan∣•• and other adjacent Bow∣•••• often the cause of it. Dr. 〈◊〉〈◊〉.

Hysterotomototica,

or Se∣•• 〈◊〉〈◊〉, a cutting the Child out of the Womb, which is done thus; You make a Semi∣lunar Section under the Navel, along the White-Line, the Ca∣vity whereof looks towards the said Line; then according to the leading of the Fibres, the Foetus being extracted after the Section, the Wound in the Womb contracts it self, so that the Blood scarce flows more plentifully than in a Natural Birth; but if the Mother be dead, chuse the most conveni∣ent place you can. Dr. Blan∣chard.

Hadegynes,

••. a Country-dance.

Haylayks,

Tu. the Women-slaves.

Hebe,

Goddess of Youth, Daughter of Juno, without a Father, Jupiter's Cupbearer, till she fell and was removed.

Hecale,

an old Woman and Theseus's Landlady, who had de∣voted her self for his safe re∣turn from the Wars.

Hecate,

Apollo's Sister, Luna, Diana, Proserpina, [with three heads] also a Thracian Witch.

Hecuba,

Priams Wife, who is feigned [after the taking of Troy] to be turned into a Bitch.

Heir-lome,

-loom, House∣hold-stuff, as Tables, Presses, &c. which having belonged to the House for certain Descents, do (by Custom, not Common Law) accrew to the Heir.

Helena,

Wife to Menelana, stoln by Paris, occasioned the Trojan Wars.

Heliades,

Daughters of the Sun, and Sisters to Phäeton, who for his Death wept themselves into Poplar-trees.

Heliconiades,

the Muses.

Helle,

Daughter to Athamas King of Thebes, falling from the back of a golden Ram into the Pontick Sea, occasion'd the na∣ming of it.

Hedyle,

a Samian, or as some say, Athenian Poetess, of whom there are remember'd two Poems, her Scylla, and the Loves of Glaucus.

Helena

Flavia, the Daugh∣ter of Coil King of Britain; she is said to have been the first finder out of the real Wood of the Cross upon which our Sa∣viour was Crucified.

Helpis,

the Daughter, as faith Ranul••hus, of a King of Si∣cily; there are extant of her composing, as Giraldus affirms, several Hymns upon the Apo∣stles; famous also and well known is her Epitaph upon her Husband.

Histiaea

an Alexandrian Poe∣tess.

Hypatia,

the Daughter of Theon, the famous Geometrici∣an of Alexandria.

Habiliment,

(Fr.) Apparel, cloathing, array, attire; also Armour or Harness.

Habit,

(habitus) the out∣ward attire of the Body, where∣by one Person is distinguished from another; as the Habit of a Gentleman is different from that of a Merchant, and the Habit of a Handy-crafts-man from both.

Hans-en-helder,

is in Dutch as much as Jack in a Cellar; and by Metaphor it is taken for the Child in a Womans Belly.

Hermione,

the Daughter of Menelaus.

Hermitress,

a Woman-Her∣mite or Eremite.

Heroine,

g. a Noble or Vir∣tuous Woman.

Herophila,

the Erith•••• Sibyl, who being (by Tar••••••) denied the price of her three Books of Prophesies, burnt two, and received the whole price for that which was left.

Her••••lia,

the Wife of Ro∣mulus, worshipped by the Name of

Hera,

the Goddess of youth.

Herthus,

a Saxon Goddess, like the Latin Tellus.

Hessone,

Daughter of Lu∣medon King of Troy, whom Her∣cules delivered from a great Whale.

Hibride,

mongrel, of a mixt Generation.

Helicon,

a hill of Phacis not far from Parnassus, and much of the same bigness, consecra∣ted to Apollo and the Muses: Hence.

Helitoniam,

pertaining to that Hill.

Hillutim,

h. praises, a Jew∣ish wedding-song.

Heppece,

f. I. Cheese made of Mares milk.

Hipparchus,

an Athenian Ty∣rant, slain upon his deflowring a Maid.

Hippe,

Daughter of Cbi••••••,

Hippiades,

g. Images of wo∣men on horse-back.

Hippoctenides,

the Muses.

Hippodamia,

Daughter to 〈◊〉〈◊〉 King of Elis, whom 〈◊〉〈◊〉 won at a race with her father by corrupting his chariot driver.

Hipoliyta,

a Queen of the Amazons, whom Hercules gave a Theseus to wife.

Hippolytus,

their Son, torn in pieces by his chariot-horses is he fled, being accused of a∣dultery by his wives mother ••••edra, whose solicitations he refused.

Hippomenes,

and Atalanta, (won by his golden apples drown in her way) were turn'd to a Lion and Lioness for lying together in Cybele's Temple.

Hippona,

the Goddess of horses and horse-coursers.

the Goddess of horses.

Hip••••crataea,

followed her Husband Mithridates in all his 〈◊〉〈◊〉 and dangers.

Hermaphrodite

(Hermaphro∣••••••) one who is both man and woman.

Hermitress.

A woman Her∣mite or Eremite, one who lives in a wilderness.

Hesperides,

the daughters of Hesperus, brother to Atlas, called Aegle, Aretbusa and Hes∣••••••busa: They had Gardens and Orchards, that bore Golden fruit, kept by a vigilant Dra∣••••••, which Hercules slew, and ••••bbed the Orchard. From this story, we find often men∣tion of the Gardens and Apples of Hesperides.

Honorificabilitudinity,

ho∣nourableness.

Horae,

l. Hours, Goddesses, daughters of Jupiter and Themis.

Hillulim,

(Heb.) Praises, a Song sung at the Jews marria∣ges, by the Bridegrooms inti∣mate Friends.

Hippona,

the Goddess of horses and horse-coursers.

the Goddess of horses.

Hyades,

Atlantides, Suculae, the seven Stars, daughters of Atlas, lamenting of Hyas their brother devoured by a Lyon.

Hyena,

a Beast like a Wolf (with a Mane and long hairs) accounted the subtlest of all beasts, changing sex often, and counterfeiting Mans voice.

Hylas

going to fetch Hercu∣les some water, fell into the river, or (poetically) was pull∣ed in by the Nymphs in love with him.

Hyllus,

Hercules's son, who built a Temple (at Athens) to Misericordia the Goddess of pity.

Hymen,

aeus, son of Bacchus and Venus, the God (or first instituter) of marriage; also a Nuptial or wedding song.

Hypermnestra,

one of Da∣naus's 59 daughters, command∣ed to kill their Husbands (the 50 sons of Aegyptus) she onely saved her Husband Lynceus who afterwards killed Danaus.

Hyp••••phile,

Queen of Lem∣nos, banished thence for saving her Father Thous, when all the

Hony-moon,

applied to those married persons that love well at first, and decline in affections afterwards; it is Hony now, but it will change as the Moon. Min.

Horse-ballet,

a Dance or Ball performed by Horses; such was that at the Emperors wedding. 1666.

Hypermeter

(Lat.) a verse having a redundant syllable, or one syllable above measure, called by some a Feminine Verse.

Hysterical

(hysterious) trou∣bled with fits of the Mother.

I.

JEan,

i. Gracious or Mer∣ciful, see Joan.

Iennet,

der. from Jean.

Ioac,

or Joanna, Gracious, Luk. 8.3. the same with John in Mens Names.

Ioice,

i. Merry or Plea∣sant.

Iael,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jagnel, Judg. 4.21. perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jagnalah, a Roe, or Goat.

Isabella, or Jezebel

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 King. 9.30. i. Wo to the dwelling, or the Province of dwelling.

Iulian,

i. Soft-Hair'd.

Iudith, or Judah,

i. prai∣sing, or confessing.

Ioan,

Countess of Montford, Daughter to Lewis of Flanders, and Count of Nevers, she w•••• married to John the 4th. 〈◊〉〈◊〉 of Britain, and Count d'••••••∣ford, she Warred after her Hus∣bands Death upon the 〈◊〉〈◊〉 d' Blois, and took divers Town from him in Brittain, and be∣ing besieged in Hennebor••, 〈◊〉〈◊〉 sallied at the head of 60 men and burnt the Enemies standard, and following this success with greater Numbers, not onely rai∣sed the siege, but recovered all the Dutchy of Britain.

Ioan

d' Arc, the Valiant Maid of France, who of a Shep∣herdess became a Leader of Ar∣mies, and by her Courage, Con∣duct and success raised the drooping spirits of the French men, that were at a very low Ebb, by reason the English had gain∣ed the greatest part of France, so that under her Conduct they beat them out of several strong holds; but after she had done wonders, always fighting on horse back in mans Apparel, she was taken as she sallied up∣on the English, and venturing too far in Confidence of her Fortune, she was taken, carried to Roan and there burnt for a witch, though no such thing appeared against her.

d' Valois, she was daughter to Charles King of France, by his first wife Mar∣garet of Sicily; she was Marri∣ed to William Earl of Holland, Hainault and Zealand, who died before her, leaving William the Second his Son, and four Daughters, after which she

Ioan

d' Arc, the Valiant Maid of France, who of a Shep∣herdess became a Leader of Ar∣mies, and by her Courage, Con∣duct and success raised the drooping spirits of the French men, that were at a very low Ebb, by reason the English had gain∣ed the greatest part of France, so that under her Conduct they beat them out of several strong holds; but after she had done wonders, always fighting on horse back in mans Apparel, she was taken as she sallied up∣on the English, and venturing too far in Confidence of her Fortune, she was taken, carried to Roan and there burnt for a witch, though no such thing appeared against her.

d' Valois, she was daughter to Charles King of France, by his first wife Mar∣garet of Sicily; she was Marri∣ed to William Earl of Holland, Hainault and Zealand, who died before her, leaving William the Second his Son, and four Daughters, after which she

Iocasta

Daughter of Creon the Thebean King, she Married King Laius and was Mother to 〈◊〉〈◊〉, who by reason of the words of the Oracle, that he should Dethrone his Father, was in his Infancy cast out to a desperate Fortune, and she 〈◊〉〈◊〉 knowing him when grown 〈◊〉〈◊〉, Married him, by whom she had Polynices and Eteocles, who falling out about the Successi∣on, Killed each other in a Com∣••••ce, for whose Deaths and the Discovery of the Error 〈◊〉〈◊〉 committed in Marriage, pi∣•••••• away with grief and died.

Ioan

the female Pope of 〈◊〉〈◊〉, Called by them John, 〈◊〉〈◊〉 finding her self with Child and ready to be delivered, de∣sperately killed her self with her Dagger.

Queen of France and 〈◊〉〈◊〉, the sole Daughter of Henry the first King of Navar, and left Heiress of her Fathers Kingdom, she was Wife to ••bi∣•••••• the fair King of France, tran∣scendent for her Piety as well as Beauty, very Liberal in Cha∣ritable Deeds, for she founded divers Charitable Houses, and left at her Death great Trea∣sure to be bestowed among the Poor.

de Albert, Queen of Navar, a woman of a Martial Spirit, she was Mother to Henry the fourth, called Hen∣ry the Great, King of France, who was Grandfather to the present French King, she be∣ing a Protestant highly Es∣poused their Cause, for which she is said to be poisoned at Paris, with a Pair of per∣fumed Gloves presented her at her Sons Wedding with Margaret Sister to Charles the Ninth of France, and soon af∣ter her death, the horrid Mas∣sacre of the Protestants en∣sued, in which perished about 300000.

of France Daughter to King Lewis the Eleventh, was Married to Lewis Duke of Orleance afterwards King of France; she was a Princess of Great Virtue, she Instituted the Order of the Annuntiati∣on, forming it upon the ten Virtues of the Blessed Virgin, Viz. Prudence, Humility, Cha∣stity, Verity, Devotion, Obe∣dience, Poverty, Patience, Compassion, and Charity.

the first, Queen of Jerusalem, Naples and Sicily, was Daughter to Charles of Sicily, Duke of Calabria, who after having successively Mar∣ried four Husbands, Andreas, James, Lewis and Otho, was deprived of her Kingdoms and Life by Charles d' Durass, her Cousin, whom she had adopt∣ed her Heir, as having no Children of her own.

Ioan

the female Pope of 〈◊〉〈◊〉, Called by them John, 〈◊〉〈◊〉 finding her self with Child and ready to be delivered, de∣sperately killed her self with her Dagger.

Queen of France and 〈◊〉〈◊〉, the sole Daughter of Henry the first King of Navar, and left Heiress of her Fathers Kingdom, she was Wife to ••bi∣•••••• the fair King of France, tran∣scendent for her Piety as well as Beauty, very Liberal in Cha∣ritable Deeds, for she founded divers Charitable Houses, and left at her Death great Trea∣sure to be bestowed among the Poor.

de Albert, Queen of Navar, a woman of a Martial Spirit, she was Mother to Henry the fourth, called Hen∣ry the Great, King of France, who was Grandfather to the present French King, she be∣ing a Protestant highly Es∣poused their Cause, for which she is said to be poisoned at Paris, with a Pair of per∣fumed Gloves presented her at her Sons Wedding with Margaret Sister to Charles the Ninth of France, and soon af∣ter her death, the horrid Mas∣sacre of the Protestants en∣sued, in which perished about 300000.

of France Daughter to King Lewis the Eleventh, was Married to Lewis Duke of Orleance afterwards King of France; she was a Princess of Great Virtue, she Instituted the Order of the Annuntiati∣on, forming it upon the ten Virtues of the Blessed Virgin, Viz. Prudence, Humility, Cha∣stity, Verity, Devotion, Obe∣dience, Poverty, Patience, Compassion, and Charity.

the first, Queen of Jerusalem, Naples and Sicily, was Daughter to Charles of Sicily, Duke of Calabria, who after having successively Mar∣ried four Husbands, Andreas, James, Lewis and Otho, was deprived of her Kingdoms and Life by Charles d' Durass, her Cousin, whom she had adopt∣ed her Heir, as having no Children of her own.

Ioan

the female Pope of 〈◊〉〈◊〉, Called by them John, 〈◊〉〈◊〉 finding her self with Child and ready to be delivered, de∣sperately killed her self with her Dagger.

Queen of France and 〈◊〉〈◊〉, the sole Daughter of Henry the first King of Navar, and left Heiress of her Fathers Kingdom, she was Wife to ••bi∣•••••• the fair King of France, tran∣scendent for her Piety as well as Beauty, very Liberal in Cha∣ritable Deeds, for she founded divers Charitable Houses, and left at her Death great Trea∣sure to be bestowed among the Poor.

de Albert, Queen of Navar, a woman of a Martial Spirit, she was Mother to Henry the fourth, called Hen∣ry the Great, King of France, who was Grandfather to the present French King, she be∣ing a Protestant highly Es∣poused their Cause, for which she is said to be poisoned at Paris, with a Pair of per∣fumed Gloves presented her at her Sons Wedding with Margaret Sister to Charles the Ninth of France, and soon af∣ter her death, the horrid Mas∣sacre of the Protestants en∣sued, in which perished about 300000.

of France Daughter to King Lewis the Eleventh, was Married to Lewis Duke of Orleance afterwards King of France; she was a Princess of Great Virtue, she Instituted the Order of the Annuntiati∣on, forming it upon the ten Virtues of the Blessed Virgin, Viz. Prudence, Humility, Cha∣stity, Verity, Devotion, Obe∣dience, Poverty, Patience, Compassion, and Charity.

the first, Queen of Jerusalem, Naples and Sicily, was Daughter to Charles of Sicily, Duke of Calabria, who after having successively Mar∣ried four Husbands, Andreas, James, Lewis and Otho, was deprived of her Kingdoms and Life by Charles d' Durass, her Cousin, whom she had adopt∣ed her Heir, as having no Children of her own.

Ioan

the female Pope of 〈◊〉〈◊〉, Called by them John, 〈◊〉〈◊〉 finding her self with Child and ready to be delivered, de∣sperately killed her self with her Dagger.

Queen of France and 〈◊〉〈◊〉, the sole Daughter of Henry the first King of Navar, and left Heiress of her Fathers Kingdom, she was Wife to ••bi∣•••••• the fair King of France, tran∣scendent for her Piety as well as Beauty, very Liberal in Cha∣ritable Deeds, for she founded divers Charitable Houses, and left at her Death great Trea∣sure to be bestowed among the Poor.

de Albert, Queen of Navar, a woman of a Martial Spirit, she was Mother to Henry the fourth, called Hen∣ry the Great, King of France, who was Grandfather to the present French King, she be∣ing a Protestant highly Es∣poused their Cause, for which she is said to be poisoned at Paris, with a Pair of per∣fumed Gloves presented her at her Sons Wedding with Margaret Sister to Charles the Ninth of France, and soon af∣ter her death, the horrid Mas∣sacre of the Protestants en∣sued, in which perished about 300000.

of France Daughter to King Lewis the Eleventh, was Married to Lewis Duke of Orleance afterwards King of France; she was a Princess of Great Virtue, she Instituted the Order of the Annuntiati∣on, forming it upon the ten Virtues of the Blessed Virgin, Viz. Prudence, Humility, Cha∣stity, Verity, Devotion, Obe∣dience, Poverty, Patience, Compassion, and Charity.

the first, Queen of Jerusalem, Naples and Sicily, was Daughter to Charles of Sicily, Duke of Calabria, who after having successively Mar∣ried four Husbands, Andreas, James, Lewis and Otho, was deprived of her Kingdoms and Life by Charles d' Durass, her Cousin, whom she had adopt∣ed her Heir, as having no Children of her own.

Ioan

the female Pope of 〈◊〉〈◊〉, Called by them John, 〈◊〉〈◊〉 finding her self with Child and ready to be delivered, de∣sperately killed her self with her Dagger.

Queen of France and 〈◊〉〈◊〉, the sole Daughter of Henry the first King of Navar, and left Heiress of her Fathers Kingdom, she was Wife to ••bi∣•••••• the fair King of France, tran∣scendent for her Piety as well as Beauty, very Liberal in Cha∣ritable Deeds, for she founded divers Charitable Houses, and left at her Death great Trea∣sure to be bestowed among the Poor.

de Albert, Queen of Navar, a woman of a Martial Spirit, she was Mother to Henry the fourth, called Hen∣ry the Great, King of France, who was Grandfather to the present French King, she be∣ing a Protestant highly Es∣poused their Cause, for which she is said to be poisoned at Paris, with a Pair of per∣fumed Gloves presented her at her Sons Wedding with Margaret Sister to Charles the Ninth of France, and soon af∣ter her death, the horrid Mas∣sacre of the Protestants en∣sued, in which perished about 300000.

of France Daughter to King Lewis the Eleventh, was Married to Lewis Duke of Orleance afterwards King of France; she was a Princess of Great Virtue, she Instituted the Order of the Annuntiati∣on, forming it upon the ten Virtues of the Blessed Virgin, Viz. Prudence, Humility, Cha∣stity, Verity, Devotion, Obe∣dience, Poverty, Patience, Compassion, and Charity.

the first, Queen of Jerusalem, Naples and Sicily, was Daughter to Charles of Sicily, Duke of Calabria, who after having successively Mar∣ried four Husbands, Andreas, James, Lewis and Otho, was deprived of her Kingdoms and Life by Charles d' Durass, her Cousin, whom she had adopt∣ed her Heir, as having no Children of her own.

Joan

the second, Queen of Naples, a Woman of great Cou∣rage and Conduct, but had a very troublesome Reign upon William of Austria, her Hus∣band retiring into a Monaste∣ry upon Discontent, occasion∣ed by her being too Prodigal of her Favours to others, and dying without Children, she bequeathed her Kingdom to Rene Duke of Anjou.

Ioan,

Infanta, and Regent of the Kingdom of Portugal, she was Daughter to Alphonsus the fifth, who for her Pru∣dence and Courage left her Re∣gent, when he went to War against the Moors, yet at last she retired into a Monastery.

Ioia,

a Woman of Spain, who preached to the People in the Cathedral of Barcelona; and is said in the time of the Papacy of Pope Paul the third, to Convert divers Jews at Rome, and to explain in the presence of the Cardinals the Books of John Don Scotus, commonly called the Subtle Doctor.

Iole,

Daughter of Eurytus the Oechalian King, with her Hercules fell desperately in Love, but her Father would not Consent he should have her, unless he could gain her by Combate with him; which when he had done, he still de∣nied to give her to him; which so inraged Hercules, that he slew him, and took her away by force, and afterwards gave her to his Son Hillus, but Dejanei∣za Jealous of Hercules, she be∣ing his first Wife, sent him a Shirt dipt in Poison, and Tin∣ctured in Nessus Blood; which in Pains and Torment put an end to his Glorious Atchieve∣ments with his Life.

Iphianassa,

Daughter 〈◊〉〈◊〉 Praetus King of the Argines, who with her Sister being in the Temple of Juno, and de∣spising the homeliness of it, as also the Beauty of the God∣dess, she throughly nettled at the Contempt, so Changed and Disordered their Minds, that they fancied themselves to be Heifers; and could by no means be perswaded out of that Opinion, till Melampus the Physician restored them a∣gain to their Right Senses, and for his Reward had Iphianassa in Marriage, and a part of the Kingdom for her Dowry.

Iphis,

she was the Daugh∣ter of Lygdus and Theletusa, whose Sex her Mother kept se∣cret, and from her Infancy brought her up in Masculine Apparel, for that her Father had doomed the Infant, if a Girl to be made away; when under this disguise she came of Years, Lygdus concluded a Mar∣riage between her and Janibe a Beautiful Maid, which made her Mother almost at her Wits end, because that by this means a Discovery would be made; but however, upon her invo∣king Venus, and offering in her Temple, she on the Wedding-day was changed into a Man,

Iphigenia,

she was Daugh∣ter to King Agamemnon by Cly∣••••••nestra, and is said by Homer to be offered up to Diana, for the successful Passage of the Grecian Fleet to Troy, but as she lay on the Altar ready to be sacrificed, the Goddess wrapt her in a Cloud, and bearing her thence made her her Priesteis.

Irene,

Empress of Constan∣tinople, Mother to Constantine the seventh, whose Eyes she put out that she might Reign alone; upon which, as if Heaven de∣monstrated a Detestation of the Cruelty, the Sun for eigh∣teen days shined so dimly, as if it had drawn in its Light as it Thyestes Feast; but Nicepho∣rus having wrested the Em∣pire out of her Hands, banish∣ed her to Metylene, where she soon after died of Grief.

the Fair Grecian Lady, that was presented to Mabomet the Great at the Sack of Constantinople, on whom he doated so much, that he spent whole Days and Nights in her Company, and neglected his weighty Affairs; but being re∣proved by his Bassas, he in a rage cut off her Head with his Scymeter, but repenting it, betook him to the Wars, to put the cruel Act out of his Mind.

Irene,

Empress of Constan∣tinople, Mother to Constantine the seventh, whose Eyes she put out that she might Reign alone; upon which, as if Heaven de∣monstrated a Detestation of the Cruelty, the Sun for eigh∣teen days shined so dimly, as if it had drawn in its Light as it Thyestes Feast; but Nicepho∣rus having wrested the Em∣pire out of her Hands, banish∣ed her to Metylene, where she soon after died of Grief.

the Fair Grecian Lady, that was presented to Mabomet the Great at the Sack of Constantinople, on whom he doated so much, that he spent whole Days and Nights in her Company, and neglected his weighty Affairs; but being re∣proved by his Bassas, he in a rage cut off her Head with his Scymeter, but repenting it, betook him to the Wars, to put the cruel Act out of his Mind.

Iris,

Messenger to Juno, said to be the Daughter of Thaumus and Electra; she is painted with a Rain-bow cir∣cling her, her Name import∣ing the Painted Bow, so often seen after Showers in the Clouds.

Isaura,

(Clementia) a La∣dy of Tholouse in France, famous for her Learning and Ingeni∣ous Parts; she appointed the Floral Games yearly kept there, and in the Town-house her Marble Statue stands Crown∣ed with Flowers.

Ius,

a Goddess worship∣ped by the Egyptians, her Sa∣crifice and worship was Infa∣mous and Obscene; insomuch that the Priests were forbid∣den to speak any thing of them, and the Romans forbid it in their City.

Isota

of Verona, a Lady of great Learning, she wrote five hundred sixty four Books, which are to be seen in Thau∣rus Library, and held divers Disputes with the most Learn∣ed Men, yet dyed at the Age of thirty six Years a Virgin.

Iudith,

a Holy Widow, who by destroying the Tyrant Holyphernes delivered the Jews.

Daughter to Velpo Count of Ruensburge, she was made Recluse by the People.

Daughter to Charles the Bald, and Wife to Ethel∣wolfe and Ethelred, Kings of Eng∣land.

Iudith,

a Holy Widow, who by destroying the Tyrant Holyphernes delivered the Jews.

Daughter to Velpo Count of Ruensburge, she was made Recluse by the People.

Daughter to Charles the Bald, and Wife to Ethel∣wolfe and Ethelred, Kings of Eng∣land.

Iudith,

a Holy Widow, who by destroying the Tyrant Holyphernes delivered the Jews.

Daughter to Velpo Count of Ruensburge, she was made Recluse by the People.

Daughter to Charles the Bald, and Wife to Ethel∣wolfe and Ethelred, Kings of Eng∣land.

Iulia

Wife to Severus the Roman Emperour, and Mother to Geta, she after the Death of her Husband Married Bassianus

Iulia,

Wife to Pompey, and Daughter to Julius Caesar, she died in Child-bed before she could compose the differences between those great Captains, which afterward caused such Distractions in the Roman State by a Piteous war.

the Daughter of Augustus Caesar and Scribonia, ••he greatly perplexed that Em∣perour in the heighth of his Fortune, by her loofe Carri∣age and Wanton way of living; she was Married to divers Husbands, by whom she had several Children, but Wed∣lock not being capable of sa∣tisfying her Lustful Desires, and sh•• continuing her leud Cour∣ses, her Father Banished her, af∣ter that she was Married to Tyberius, but disdaining him, he coming to be Emperour revenged her Pride and Scorn, by confining her so straight, that she pined away for Hun∣ger.

Daughter to Agrip∣pa and the beforementioned Julia, she followed her Mo∣thers steps in her lewd Incli∣nations, though her Punish∣ment had been visible; how∣ever she was Married to Aemy∣lius Lepidus, and had by him two Children, but being ba∣nished to Apulia, she there dy∣ed in much Misery.

Iulia,

Wife to Pompey, and Daughter to Julius Caesar, she died in Child-bed before she could compose the differences between those great Captains, which afterward caused such Distractions in the Roman State by a Piteous war.

the Daughter of Augustus Caesar and Scribonia, ••he greatly perplexed that Em∣perour in the heighth of his Fortune, by her loofe Carri∣age and Wanton way of living; she was Married to divers Husbands, by whom she had several Children, but Wed∣lock not being capable of sa∣tisfying her Lustful Desires, and sh•• continuing her leud Cour∣ses, her Father Banished her, af∣ter that she was Married to Tyberius, but disdaining him, he coming to be Emperour revenged her Pride and Scorn, by confining her so straight, that she pined away for Hun∣ger.

Daughter to Agrip∣pa and the beforementioned Julia, she followed her Mo∣thers steps in her lewd Incli∣nations, though her Punish∣ment had been visible; how∣ever she was Married to Aemy∣lius Lepidus, and had by him two Children, but being ba∣nished to Apulia, she there dy∣ed in much Misery.

Iulia,

Wife to Pompey, and Daughter to Julius Caesar, she died in Child-bed before she could compose the differences between those great Captains, which afterward caused such Distractions in the Roman State by a Piteous war.

the Daughter of Augustus Caesar and Scribonia, ••he greatly perplexed that Em∣perour in the heighth of his Fortune, by her loofe Carri∣age and Wanton way of living; she was Married to divers Husbands, by whom she had several Children, but Wed∣lock not being capable of sa∣tisfying her Lustful Desires, and sh•• continuing her leud Cour∣ses, her Father Banished her, af∣ter that she was Married to Tyberius, but disdaining him, he coming to be Emperour revenged her Pride and Scorn, by confining her so straight, that she pined away for Hun∣ger.

Daughter to Agrip∣pa and the beforementioned Julia, she followed her Mo∣thers steps in her lewd Incli∣nations, though her Punish∣ment had been visible; how∣ever she was Married to Aemy∣lius Lepidus, and had by him two Children, but being ba∣nished to Apulia, she there dy∣ed in much Misery.

Iuno,

Sister and Wife to Jupiter, and Daughter to Sa∣turn and Rhea, held to be the Goddess of Kingdoms and Ri∣ches, she is Fabled to have had divers Children; yet was always very jealous of her Husband, and persecuting the Nimphs he was enamoured of, though she is generally ta∣ken only for the Air.

Iustina,

first Married to Maxentius, and then to Valenti∣nian the Elder, she was a great Friend to the Arians, and an Enemy to the Orthodox Chri∣stians; she persecuted St. An∣brose, because he refused to let that Sect have a Church, and free Exercise in the City of Milan; but when Maximus came to the Empire, she was obliged to that Good Father for her Safety: she was Mo∣ther to Valentinian the Young∣er, and dyed at Thessalonica.

Iustitia,

or the Goddess of Justice, worshipped in the fi∣gure of a Virgin, with severe looks, holding Scales in one Hand, and a Sword in the o∣ther; sometimes she was pain∣ted Blindfold, and sometimes without a Head, and had her Temples in divers places.

Iubentus,

the Goddess of Youth, her Statue was pla∣ced by Servius Tullius in the Capitol at Rome, and prayed to for the Continuance of Youth, Strength and Beauty, &c.

Ianthe,

the Daughter of Telessa, who (on her Wed∣ding day) was transformed to a Man.

Illegitimates.

Marriage in∣creases Arts and Industry, but a base Issue forces Nature, and coming into the World like Criminals, there is rarely that Care taken in their Education, is for the Children of a lawful Bed: which Ushers into my Memory, a passage not many years since of a Person of Qua∣lity, who had no lawful Issue; a 〈◊〉〈◊〉 Son he had, whom by Will he had constituted his Heir, but a Reverend Divine coming to him, asked his Lordship, how he had settled his Estate; he answered, upon the Person be∣fore-mentioned: The Divine reply'd, My Lord, I can Admi∣nister no Comfort to your Lord∣ship if you die with this Sin at this time; since that you have been the Instrument or bring∣ing him into the World you must make some Provision for 〈◊〉〈◊〉 in it, but so as in may ra∣ther be a Mark of Penitence than Contumacy; you must not 〈◊〉〈◊〉 your sin with Garland, &c. And upon this 〈◊〉〈◊〉 the Lord 〈…〉〈…〉 and let•• it to his nex•• or B••••ood. There were mo••e Souls in Eng∣land heretofore, then there are at this Day; nor will the Co••••∣•••• Reason given for it an∣swer the decay of our Numbers; neither the Wars, which add 〈◊〉〈◊〉 our Forreign Loss but the true Reason it 〈…〉〈…〉, is to be att••••••b••ted to the neglect of the Material Fund 〈◊〉〈◊〉 Creation, a regular Con∣struction of Men and Women; for unlawful Embraces are not designed for, ne••ther by those that use them are they admit∣ted to, Procreation: And that which adds to this General Blast of the Fruit of the Body, which the mist of darkness dis∣perses throughout the Nation, is, that the Antidotes which are frequently of that lasting Ope∣ration, are us'd against Concepti∣on, and effect upon the Bodies of 〈◊〉〈◊〉, as to prove to all their Lives after; by which means, tho' the Women should after∣wards so reform, as to enter into Lawful Marriage, yet she cannot be profitable to the Com∣mon-wealth, but on the Con∣trary, is not only useless as to her own individual Person, but renders the Man that Marries her so al••o. See a Book called Marriage promoted.

Importunity,

Time, Oppor∣tuni•••• 〈…〉〈…〉, Cause Love.—Importunity if not too unseasonable or unreasonable, c••rr••es with it a kind of a Force or Violence to ••••orm Affection; for whilst other A••••uments are in a manner a far off, stand∣ing at a distance, this crouds close, and brings us to those degree of Love, which are Con∣ference, Dal••••nce, Kissing, &c. which wonderfully operate in Love and stea•• away the Heart and Affections of Men and Wo∣men. Tacitus makes his obser∣vations, that the Eyes are not altogether a 〈◊〉〈◊〉 Tr••al of a 〈◊〉〈◊〉 Affection, but there is something required that is

Ismenius

the Orator, con∣fesse•• he was strangely Entan∣gled by Ismene, Sostenes Daugh∣ter, waiting at the Table, 〈◊〉〈◊〉 the Greek fashion was, with be•••• Breasts open, and her 〈◊〉〈◊〉

• half bare; which she perceiv∣ing, summoned all her little Arts to snare him faster; she come and drank to him, and withal trod softly upon his Toes, and was exceeding di∣ligent to wait upon him, and when the Company hindered her from speaking, she would give him a sign of her Love by wringing his Hand, and Blush when she met him at every turn, she would Kiss the Cup and Drink to him, and smile and drink on that side he drank on, till he Acknowledges 〈◊〉〈◊〉 sipt and sipt so long till in the end he was drunk with Love: Aristaenetus tells us, he meeting a Fair Maid though a stranger, looked back at her, and she looked back at him and smiled, which first kindled that ••••ming Love that undid him. —If you make a Choice, be sure let it be by Day-light, that you may see what you do, tho' the Enjoyment may be perhaps to the more agreeable Canopy of the Night, for Women and Glo∣worms shine brightest by glim∣ering Tapers; as your Course Wares are put upon people to Cozen them by the help of false Sky-lights. A Florentine Gentle∣man having made a Choice by Candle light, deceived by her be∣ing raidiantly set out with Jew∣ish, Rings, Lawns, Scarves, ••••lace, Gold, Spangles, and Gau∣•••• Devices, took his Mistress 〈◊〉〈◊〉 an Angel, and was so Im∣patient of delay that he would 〈◊〉〈◊〉 be married presently, but her Gaudy Trapings laid aside, in the morning when he view∣ed her undressed, she appeared a perfect Hagg, Lean, Yellow, Rivel'd, &c. and such a one as pall'd all the pleasures and delights he had promised him∣self in that Marriage, so that he could not endure to look upon her. In Italy such Mat∣ches are usually made, most of their wooings being in the Chur∣ches, and those Windows ge∣nerally cast false Lights to make things seem fairer than they are, Interchanging but few words, and are much addicted, especially if they be not very Fair and Lovely, to have their Faces for the most part Cloud∣ed with Vails or Masks.— In the Old Lacedemonians time, the Bride was to be brought into the Church or Chamber, with her Hair girt about her, and the Bridegroom untied the Knot, and was not at all to see her by day light, till such time she had Conceived; but thanks to our prudent Ance∣stors who have made no such Law, that we should be com∣pell'd to have a Pig in a Poke; we are a Free-born People, and have free Liberty in our Choice, may talk with Free∣dom and Familiarity, and use any Modest Expressions or Re∣creations, that may tend to the Accomplishing our desires. Here Ladies one Complements you, and holds you up by the Arm to prevent stumbling, Wrings your Fingers, drinks

Inconstancy,

and it's bad effects. Inconstancy is very un∣commendable in either Sex, be∣cause it shews not only a wa∣vering, but a Treacherous Disposition, a Sandy or Wavy Foundation on which no Trust or Confidence can have a Foun∣dation. In the Country of the Trogloditae, Geographers report that there is a Water or Lake, the Taste whereof is bit∣ter and Salt thrice a day, and again returns as often to be sweet, so that for its continu∣ing at no stay, it is termed the Mad-water; even such may we reasonably term those Men and Women, that give themselves up to be turned about with every Wind and Fancy, being no less unequal and inconstant in their Manners, than those Wa∣ters are in their Taste; some∣times Courteous, and some∣times Rough; now Prodigal, and then Sordid, seldom being many hours in one stay, one while being extreamly kind, and in a while vehemently ha∣ting where they Passionately Loved, or seemed so to do be∣fore blowing like the Travel∣ler in the Satyrs Cave, hot and cold with the same breath: in Consideration of which Cir∣cling, an ingenious Person thus Descants upon his inconstant Fair one.

Incest,

incestus did signifie all kind of Pollution, com∣mitted by undoing or unty∣ing the girdle called Cestus or 〈◊〉〈◊〉, but now in a more strict acceptation it signifies only that kind of Naughtiness, which is committed between two of near kin, Godwin. — Incest, the Evil that attends it. Incestuous Love and Mar∣riages are to be avoided among Christians, though in the first Ages of the World, they were in some measure winked at, for the speedier way of peo∣pling of the Earth. The Words of St. Augustine are, that the Commixture of Brothers and Sisters, the more Ancient it is in respect of Compulsion of Necessity, the more damnable it is now afterwards become, through the Prohibition of Reli∣gion. Amongst those with whom Religion hath but little to do, whole Nations are delighted and polluted with all sorts of Incestuous Copulations, the Persians and Parthians allow Incest in their Royal Families, which warrants others by Ex∣ample to commit it, though this evil has been severely pu∣nished; as for Example: Ince∣stuous desire so possessed a Moor in Persia, named Hajam Mojam, that coveting to enjoy his own Daughter, though her Mother was alive, he went to an Eccle∣siastical Judge, informing him in general Terms, that in his Youth having taken Pleasure to plant a Garden, and Dress and Order it with great Care, it now brought forth such ex∣cellent Fruits, that his Negih∣bours greedily coveted it, im∣portuning him every day to

Infants,

crying in the Womb or Wonders in Nature. Infants crying in the Wombs of their Mothers, have occasioned va∣rious discourses among the Learned, as to it's Significati∣on, but in this they differ; however it is a thing very un∣usual, and therefore strange; Sorrow indeed is incident to Mankind, and we begin it with Weeping before we know what it means, but that is very rare, 'till we come to breath in the open Air; now whether such untimely Cryings may signifie something extraordinary in the Course of Life; or that Provi∣dent Nature would have them Practise in the dark Cell of Generation, what they shall afterwards seldom want so long as they enjoy the Light, viz. Sorrow and Affliction, we undertake not to determine; but such Relations of these lit∣tle Prisoners that have been so heard to cry in those close Appartments, take as we find them in credible Histories. In Holland, a Woman had a Child cryed and bemoaned it self in

Iealousie

and its evil Ef∣fect, &c. — Jealousie if the Bane of Love, and the grand distu••••er of either S••x; f••r where its Poyson once tinctures, though in never so small a pro∣portion, it insensibly spreads to the impoisoning of the mind, and changes a Heaven of Con∣tentment into a Hell of Disor∣der and Con••••sion; it is the G••••gon's Head, that with a look changes Pleasure into Pain, and raises Storms of Disquiet in those Breasts where Halcion Joys and Pleasures were brood∣ing the true satisfactions of Life and happy days, and all this for the most part is groundless and unreasonable in its origi∣nal Contraction. Bonaven••••ne, a very learned and famous Man of his time, looking wishfully upon a Beautiful Woman in his Company, the Husband being present, could n••t forbear to demand with s••me trouble of Mind, which h•• labour'd to sti∣sie, the reason why he so ear∣ne••ly fixe•• his ••yes upon her, who modestly re••••••yed, that he admired t••e Exce••••ency of the Cre••to•• by Contemplating the Beauty of the Creature, and if Mortals were so amiable, ••ow infinitely more lovely should we be at the Re••••rrection! This was an Example, saith Boschier, that was rather to be admired than imitated seeing the Husband was ••atisfied with the reason he gave; for Jealou∣sie is rightly compared to the Indian impoisoned Arrows, if they race the Skin they endan∣ger Life, but drawing Blood in••vitably destroys it; the first motions that arise from this root of bitterness have their evil Effects, but where the Disease is improved it empoy∣sons all our Com••or••s and throws us Head-long unto the most Tragical Resolutions, and is incident to either Sex. Ju∣stina a fair beautiful Lady of

• her time that Rome could boast of, was marryed to a Man of a large Fortune, who finding her so excellent a Creature, suspected every one that cast his Eyes upon her, and at length began to suspect that she was prodigal of her Favours to o∣thers, and careless of her Ho∣nour, upon no other ground than that a Woman so accom∣plished with all the Perfecti∣ons of a celebrated Beauty, must Charm all Mankind as well as himself to delight in her, which made him grow Envious and Furious, so that one day dis∣covering her curious White Neck as she was stooping to ••ye ••er Sh••ce, he wickedly drew his Sword, without any other Resentment or Provoca∣tion, and separated at one blow her Head from her Body.— Jane Queen of Spain, and Mo∣ther to Charles the Fifth, Em∣peror of Germany, as likewise to Ferdinand who succeeded him, was so exceeding Jealous of King Philip her Husband, that she suffered him to have no rest nor quiet, but by her continu∣al persecuting him with Cla∣mours, Reproaches and insuffe∣rable Abuses, supposed caus∣lesly, it was thought she shor∣tened his days, and withall brought her self to that Weak∣ness of Mind, that she could not discern of my Matters that were propounded to her.— Jonuses one of Selimus's great Bassa's and Favourites, stabbed his Wife, because she was so Beautiful, though Virtuous, that he thought it was impossi∣ble for him to keep her to himself only.—Joan Queen of Naples, though she was wic∣kedly lewd and debauched her self, yet she caused two Hus∣bands to be murthered, upon bare suspition they had to do with other Women, because they could not satisfie her Lust, Yet all these with many more we might Name, came them∣selves to Violen•• Deaths and untimely Ends, being pushed Head long down the Precepice of Ruin, by Judgments that suddainly overtook them.— Jealousie being like a raging Feavour,* 1.56 that makes Men talk i••lely by ••••∣ing the Head light giddy, &c. and enflaming the Blood, it is but reason we should prescrib such things as may contribute to the Cure of a Ma'ady that has done we know not what Mis∣chief in all Ages, and those we have an account of are almost innumerable.—Jealousie is by divers Learned Men put for a main Cause of Melancholly; some again only allow it to be a Sympt••m; and they give this Reason for it, because melan∣cholly Per••ons among these Passions and Perturbations of the Mind lye most exposed to it; but if we may give our Opinion, it seems to us to have a Prerogative and Latitude a∣bove all other ordinary Symp∣toms,

• and therefore requires to be treated off as a Species apart, being of such extrao••∣dinary note, so great a Passi∣on, that it is held almost to be of as large extent as Love it self; for which Reason we will dilate upon it apart, as a kind of a Bastard-branch of Melancholly Love. Jealousie is the greatest Ene∣my to Marriage in the World;* 1.57 and as Heroical or Love Melan∣cholly Torments before hand, this comes with a Scorpions Sting in its Tail, to poison all the Joys and expected sweets, not only of Marriage, but of Life; and therefore requires a greater Care and Industry in rectifying it, because its Con∣tagion disorders a whole Fami∣ly, when the other afflicts but a single Person; so that by our delineating it, a Jealous Man or Woman sees His or Her Error as in a Glass, and those that are not tinctured may find Reason to avoid it. Jea∣lousie is defined to be a certain kind of a Suspicion possessing the jealous party, that the party chiefly beloved by him, is enamoured of another, whom ••he loves as he imagines better than himself, and scatters those Favours on him which she ought to reserve for himself alone; and this many times ex∣tends to the Case of a Mistriss as well as a Wife. Scaliger says, it is a fear of losing her fa••our, whom he so earnestly Affects and Desires to have proper to himself only. But Cardan styles it a Zeal for Love, and a 〈◊〉〈◊〉 of an Envy, least any one should beguile us. Jea∣lousie, you see by this is a meer Monopolist, a Coveter of all, and will not spare the least Morsel to the dearest of Friends. It is the married mans Hell, where it takes deep Root in his Soul, and the same to the Wife, if she be infected; for as there is no Condition in the World, Sweeter, Pleasant∣er, or Fuller of Cordial-happi∣ness than Marriage, if they live Peaceably and Lovingly toge∣ther, as has already been hin∣ted; so if this Fiend get in be∣tween, farewel to all Quiet and Repose, he pulls in after him Grief, Sorrow, Disasters, Mischiefs, Mischances, Grip∣ings, and Discontents. A Fu∣ry (says Aristo) it is full of Suspition and Fear, the Mar∣tyrdom of Mirth and Marriage, a Corrosive that Gnaws upon the Heart, and indeed there is no Name that can well suit it so bad as it deserves; yet we see some that have the esteem of wise, so weak as to indulge it, to harbour and nurse it in their Bosoms, though like the Ty∣tanian Vulturs, it feeds on their Livers. Jealou∣sie, in prevent∣ing it,* 1.58 could it be Effectually done, is more Advantageous to

• men and Women, than easing or removing it when contra∣cted; and indeed there are some probabilities of it, though many have prescribed a sort of extra∣vagant Methods to be observed. Plato would have Wives and Children in common, as once it was a Custom among the An∣cient Britains, and then where there was no absolute Proprie∣ty, there consequently could be no Root for Jealousie; but this Promiscuous way is not held a good way in our days; many others are of Plato's opinion; but seeing it is condemned as wicked and monstrous by all civiliz'd Nations, we pass over their Arguments for it, and re∣fer the Vindicators with their weak Reasons to Mahomess Pa∣radice, where it is held (if you will believe it) that Men possess all or the greatest part of their Happiness in the Em∣bracing as many handsom Wo∣men as they please. It is in∣deed the Custom of some Coun∣treys, to be such Strangers to Jealousie, that they prostitute their Wives so such as pay them Visits, and conclude they have in no manner welcom'd them, unless they can fasten that Favour on them; and this amongst others the Baby∣lonians did not only by their Wives, but also their Daugh∣ters. The Kings of Calecut in the East Indies will not meddle with their Wives, 'till the Bi∣armi or High-Priests have made them Cuckolds, by which means they superstitiously hold that their Wombs are sanctifi∣ed by the Sanctity of the Priest. Kings have been so far from Jealousie, that they have Mar∣ried Common Women, know∣ing them to be such. 〈◊〉〈◊〉 had Thaeis a Harlot, and Hiro∣em King of Syracuse, Pitbo •• Keeper of the Public Stews: by which we see Jealousie is not so universal, as some would have it. Policy it is in the Ita∣lians, as themselves give out, to allow publick Stews, for there∣by they conceit they keep their Wives honest, since those Men that are fleshly given, having cheap opportunities, will not run those hazards and expences that attend on close Intreagues; and this they further hold, is done to keep out those disor∣ders of Mind that Jealousie would other ways occasion; however they allow their Wives their Confessors, and if you will believe those that have travelled, they'l tell you there is no Man more lascivious than an Italian-Priest, they making it a great part of their business to promote and stir up Lust in themselves and others, by Phil∣ters, &c. They take not the way of Origen, nor of Comb••∣lus; the first is spoken of else∣where; and as for the latter, be∣ing a very beautiful young man, that he might take all occasion of Jealousie away from King Se∣lucus, when he was to Con∣duct Stratonice his Queen into Syria, he ••elded himself before

• he set out with her, and left his Genitals Sealed up in a Box behind him; this great Lady, we find had more Honour and Beauty than Chastity, for as be suspected, she did tempt him by the way to amorous D••lliances, and upon his refu∣sal, like Josephs Mistriss, falsly ••••cused him, so that upon his return he was cast into Prison, and a day appointed for his hearing, but he cleared him∣self by producing the Box with his Moveables in it, and by the loss of them saved his Life, and got applause among the Men, but how the Queen and the rest of her Sex resented it, we are ignorant. Passing over such like Relations, we now come to shew, that to prevent Jealousie is the best way to make equal Matches, that is proportionable in Years, for certain it is nothing soon∣er Creates Jealousie on the one hand, and loathing on the other, than an old Man to be Married to a Young Woman, or a Young Man to an Old Wo∣man; yet Mony we see makes these Matches frequently, and brings on a World of discontent and vexation, which no Mony is a sufficient Cordial to Cure or Remove; yet Sophocles, tho' otherways a wise Man, at an extream Age fell in Love with Archippe a brisk Young Girl, even when his Heat and Moi∣sture was decay'd; so that we might believe that Jealousie could not be among such men, but we find it will creep into their Bosoms, notwithstanding their utmost endeavours to keep it out, and has proved very Tragical; but of these sort of Marriages, you will find the ill-conveniencies more at large where we treat more par∣ticularly of Marriages: Some on the other hand in their Matches are over-curiously Nice and Critical, which has some∣thing strange and unusual in it. Francis Siorza Duke of Millan, was so Curious, that though the Match was far car∣ried on between him and the Duke of Mantua's Daughter, he would not receive the Young Lady as his Bride before he had seen her Naked, that he might be satisfied whether any blemishes or imperfections in Nature were covered under her Garments; and it not only has been, but is now a Custom in some Places, that to avoid any discontent after Marriage, the Parents of either side search the two parties, to observe if there be no Impediment to the hin∣dering Generation; and after this search they are compel∣led to Marry if they refuse it: In a part of the East Indies, they have a Custom, that the Bride shall put her hand thro' the hole of a Partition, and take in the Bridegrooms hand, where her Mother or some near Relation pricks his hand, whilst he holds hers, all over with a sharp Bodkin; and if for all that, if he hold her fast, so that

• she squeak again, it is a sign of lasting Love and Constancy, as they term it; but it through the pain it occasions, he timerously lets go his hold, then the con∣trary is expected, and accord∣ingly it most commonly occasi∣ons the breaking off the Match, though never so near Consum∣mation. It is to be wished for weighty Reasons, that Young People could well understand each others humours, before they come to tye the lasting Knot. Plutarch says, one must eat a Bushel of Salt before he makes choice of a Friend, that is, it must not be done Rashly or Unadvisedly, but upon Ma∣ture Deliberation: so to prevent Jealousie, and the Misfortunes that attend on it, ought we to do in Cases of Marriage, to weigh every thing that we scru∣ple will not answer our Expe∣ctations, and when the Parties who are to have their Lots are well assured of her or his (for it may extend to either Sex) Behaviour and Qualities, &c. they are not, if they intend it a Happy Marriage, to prefer Ri∣ches, Birth or Beauty, before good Education and good Con∣ditions. A merry Fellow says, that Conquage styled the God of Cuckolds, is to Accompany the Goddess Jealousie, they by the appointment of Jupiter, being always to follow the fairest: So that Beauty is not always accounted the happiest Lot, though very much coveted; straight and comely Personage; have many times crooked and deformed Conditions, yet it is something hard, if men should marry deformed and ill-shapen Wives on purpose to prevent Jealousie, or go on purpose for that Reason to fetch one from the Temple of Cassandra, which was once held to be a Sanctu∣ary for homely Maids, and yet when he has done all that, he may be deceived, as the Thra∣cian was, who having a defor∣med Dowdy to his Wife, and catching her one Morning in Bed with a Fellow, he cryed out, O thou miserable wretch! what necessity brought thee hi∣ther, as he had Reason, for the Cuckold-maker must needs have a good Stomack to break∣fast on so course a Dish: he who marries a Wife of a suspe∣cted Fame, if she play false with him, ought to lay his hand up∣on his Heart, and rest conten∣ted, by Reason his Bargain is no worie, than he had Reason to expect it would be; but when all's done, if you would not be Plagued with Jealousie, marry a Virtuous Wife, tho' but tollerably handsom, and behave your self toward; her as a good Loving Husband ought. Jealousie by those it posses∣ses,* 1.59 being acknow∣ledged to be a strange disorder, and an extrava∣gant Evil, they would lessen their own Folly and

• Madness by laying the fault up∣on the Coelestial Bodies, thro' whose influence say they, it is inevitable to some Persons; and there are not wanting some who pretend to Astrology, who lull them in this opinion to compass their own ends, in causing divers to resort to them for no other design than to gull them of their Money, when in∣deed the wisest of them all can∣not tell, how often their own Venus's are in Conjunction with the Mercurial and Martial Sparks of the Town in the low∣est Orb, should they reduce the Essence of their Art into a Nut∣shell the better to be informed. Indeed hot Countreys, that are most Subject to Lust, give great∣est Causes of Jealousie, but what can we say, when it is known for the most part to be incident to those that have no cause at all to be Jealous: we are not ignorant, that the greatest Cuckolds are the most Contented, Quiet and Peaceable Men, the most kind and endear∣ing to their Wives; this indeed they urge, though lamely, in Vindication of the Starry influ∣ences, which say they, predo∣minate over some more than others; but leaving these wide or rather wild Notions, we now come nearer to the Point, and conclude it to be an un∣reasonable Madness that Men and Women bring upon them∣selves, by giving too much Scope to their Passions, and indulging the Temptations that the grand Enemy of Mankind lays to destroy their Peace, and the quiet repose of their Minds, as well knowing such disor∣ders will hinder them from entertaining good Thoughts, Meditations, Prayers, &c. and truly any thing that may fur∣ther them in the way to their Eternal Happiness, and indeed we cannot Conjecture other∣wise than that the Devil is the source and Fountain of such bitter Streams, and those that are possessed with it, if their Reason or Serious Thoughts would give leave to make a true Judgment, would agree: Some hold that Women are more prone to it than Men, by Reason of the weakness of their Sex, and by a Modern Poet it is thus further described:

  Pale Jealousie, brat of insatiate Love, Of Heart-sick Thoughts, which Melancholly breed; A Hell tormenting fear, no Faith can move, By discontent with deadly Poison fed. With beedless Youth and Error vainly led, To rout the Pleasures of a Marriage-bed: A Mortal Plague, a Virtue-drown∣ing flood, A Hellish fire that drinks our vital Blood.

  Strange it is to observe with any Seriouness, that an old Man marrying a Young Wo∣man,

• immediately grows Jea∣lous, suspecting his Wives Vir∣tue; this makes him rave and grow Mad without a Cause, he fancies his Antlers shaddow his Brows, and hinder the light of the Sun from shining on his Face, as it was wont. If she chances to cast her Eye on any one more comely than himself, he concludes that an Assigna∣tion is made by the Language of her Eyes, and a smile in Company goes to his Heart with as Keen a Point as a Dag∣ger. Mendoza the Jealous Spani∣ard, when he remained as Le∣gate in England, complained of Men and Womens being at Church together, without high Blinds or Partitions between them, according to the Custom of his Countrey, the most Jea∣lous Nation under Heaven, saying it was a filthy Custom; but had a Tart reply, that it was so in Spain, where they could not contain themselves from wanton and lascivious Thoughts, even in their Devo∣tion, but not so in England, where Modesty was a suffici∣ent restraint; but we wish this last saying may hold good a∣mong the Ogling Sparks and Ladies that come to be admi∣red in their fine Cloaths, more (if we censure not too hard) than out of Devotion; if a Woman have an itching Incli∣nation to part with her Ho∣nour, according to the Italian Proverb, if a Man had more Eyes than Argus, or they e∣qualled the number of his Hairs, he would be as successless in preventing her Scapes as Argus was in securing Io; they have a thousand Wiles, Pretences and feigned Excuses to give him the slip, sometimes an Aunt is just come to Town, and she must go meet her at the Inn, at another time such a Cousin is sick and must be vi∣sited, an old procuring Nurse comes perhaps to call her up at Midnight to such a Kinswo∣mans labour. A Child abroad is Sick, and in danger of Life, and a thousand other sleights. Then what signifies Jealousie, were there a real Cause for it, since it is so insignificant a Guardian; and indeed Jealou∣sie and Restraint makes one that otherwise perhaps would have had no Inclination to dis∣honesty, do in revenge what he suspected she did being inno∣cent, as thinking it can be no worse with her Reputation, if she be discovered, comforting her self with the old though false Proverb, A Woman had as good be a Whore as lye un∣der the scandal of it: when ho∣nest Apulcius an old Gouty bald-pated Curmudgeon, tho' very Rich, having married •• brisk Young Lass, and conceit∣ing she only married him for his Wealth, and must be better pleased with others than him∣self, kept a hard hand over her, but it availed him nothing, for having bemoaned her over-sight and misfortune, as too many

• Young Women of our times do, that marry the Money more than the Person, she changed his causeless Suspicion ••••to plain Matter of Fact, and to put him out of doubt, by letting him know his fears were at an end, since what he was so long afraid of was come to pass. And let this Notice be given to all Husbands, whether Jealous or not, the more a Wo∣man is forbidden or denied any thing, the more she desires and covers it, nor are men in many particulars to be excused in this Point. Jealousie, though 〈◊〉〈◊〉 extream, in Hypocrates the great and learned Physician, made him when he travell'd 〈◊〉〈◊〉, leave Dyonisius his Friend at home in his house to look after his Wife, that she should not in his absence run astray; he had sure great Confidence in his Virtue, when he left him to the assault of so fair a Temp∣tation. In Abstemius is a Sto∣ry, that a man being married to a Young Woman, was per∣swaded by one he supposed to be his Friend, who pretended to great skill in Astrology, that if he medled not with his Wife the first night, his Cattle ••hould wonderfully encrease and he thereby become exceed∣ing Rich; the foolish Man be∣lieved him, but the Bride was not so satisfied, for she Cuc∣••olded him with the same par∣ty the second night, and as Dia∣•••• in revenge turned Acteon in∣to a Stag, for looking upon her naked, as she was washing with her Nimphs in a Foun∣tain, so she on the contrary wilfully uncovered her naked∣ness and turned him into a beast by grasting Horns on his Fore∣head. But whither wander we, alas by stumbling on these kind of Digressions, we are almost turning out of the Road of Jea∣lousie, therefore it behoves us to keep the reins more Tight, that Headstrong fancy may not carry us forcibly into by-ways, from whence we are compell'd to return again with the loss of so much time, as would set us much forward on our inten∣ded Journey. Jealousie then is by us here undertaken to be handled, not only to show it's Causes and Symptoms, but to lay down such Rules and Me∣thods for its Ease and Cure, as may prove effectual. Jealou∣sie is such a strange sort of a Melan∣cholly,* 1.60 that some have doubted, whe∣ther it can be abso∣lutely removed or not. Aristo seems to affirm, it is an incurable dis∣order, when he thus descants upon it••

  This is that cruel wound, against whose smart No Cordials force prevails, nor any Plaister; No skill of Stars, or secret Ma∣gick Art, Deviz'd by the most learned Zoro-after:

• A Wound that taints the very Soul and Heart, And all our Sense and Reason quite does Master.

  However our Opinion is, it may be cured or mitigated, and as the Devil is dispossessed by Prayer and Fasting, how strong Possession soever he has got in the Party, so this in time, by avoiding occasion, idleness, and listening to sober and whole∣some Advice, may be rooted out, and the Bedlamite being restored will wonder how he came to be so mad, detesting his Folly more than he ever hugg'd and embraced it; then you shall see him condemning that in others which once his Phrensie made him so highly approve in himself, unless he be like the Mad-man who du∣ring Lunacy fancied himself King of all the World, and was angry they brought him to himself, because then he plainly perceived he was but a Private Man.— Idleness avoided, is one great step towards the Cure of this Distemper, serious Busi∣ness jostles Follies and Fancies out of a Mans Head, removes Suspicions that Idleness before has bred, and makes the party grow so calm, he will by de∣grees be in a temper to heark∣en to the Perswasion of those that wish him well, and begin to see himself discredit his Fami∣ly, and bring himself into dis∣reputation, intailing the shame upon his Posterity, and that he shall leave his Estate to be torn in pieces after his Death; for if himself suspect his Wife to be a Whore, others whose In∣terest it will be to improve the scandal, will not be wanting to Basterdize his Child••en, and throw them out of their right∣ful Possessions, if they can; so that for their Fathers foolish Jealousie they must become wretchedly miserable, lose their inheritance and esteem a∣mongst Men, for the humour of their Parent; when it sel∣dom comes to pass but the Jealous party is of a vicious In∣clination himself; seldom a•• an old Whoremaster marries a handsome Young Woman, but he is troubled with this Plague; for having found many of the loose debauched sort coming, and very tamely yielding, he can scarcely believe there is any honest, though we affirm he is wonderfully mistaken, and indeed such a Husband by his loose and lascivious Example is enough to make a Woman fly out, though otherwise with a chast Virtous Husband she would never have attempted it. A Man ought to be a Pat∣tern and Guide to his Wife in Virtue, so that if she be other∣wise she may be left inexcusa∣ble, and rendred more blame∣worthy. But methinks we hear some replying, there is a vast difference in this Case between Men and Women; If I, says one, am guilty of this Tickling

• Sin, my Bastards Heir my E∣state, I can put them off with little, but if my Wife be faul∣ty, I must be a drudge for o∣ther mens Children, which is insufferable: and why pray Sir Fopiing will you put that up∣on your Neighbour, that you are unwilling to bear your self, this is a great way out of the road, of doing as you would be done by; there is some∣thing of Justice in it, that a Man that in this manner wrong•• his Neighbour, should be reta∣liated in the same kind, and when he is in the raving 〈◊〉〈◊〉∣••y of his Jealousie, deserves a less degree of Pity than others, though many times this Jea∣lousie is without a Cause; the Woman not taking Example by his extravagancies, is Chast and Virtuous, and he will not believe her to be so, but mea∣sures her by himself; Jealousie is a great Sign that the party it possesse•• is dishonest, whate∣ver fair pretences may be made; and indeed their Jealousie, and the restraint they lay upon their Wives, makes them ma∣ny times dishonest, for no o∣ther end than a sweet revenge on their Jealousie, not to let them continue in it without a Cause. Aeneas Sylvius says, the Italians are much to blame in locking up their Wives, for Women generally are of a Dis∣position to covet most that which is denied most, and of∣fend least where they have the greatest Liberty and Freedom to Act and do as they please; it is in vain to lock her up, if she be dishonestly inclined, for she has so many Wiles to ac∣complish her desire, that she will, as the old saying is, make you if possible a Cuckold thro' the Key-hole. And Virtue can only be the secure Guardi∣an of a Womans Honour, if that be mistaken, you need fear nothing, but force and violence can overcome her, and that ve∣ry seldom happens to Women, though a little push as some will have it, throws them down when there is a kind of an In∣clination to fall backward: When Mark Anthony left his Chast Wife Octavia, to wanton in the adulterous embraces of Cleopatr∣a Queen of Egypt, she was far from revenging her in∣jury in giving up her self to another, though he had utter∣ly forsaken her. Turn a vir∣tuous Woman loose to all the Tarquins and Satyrs, their Per∣swasions, Flatteries and Promi∣ses, shall never shake her vir∣tuous resolves. Archidamus Con∣sul of Antioch, offered a Young Woman a hundred pieces of Gold, and to free her Husband, who then lay a Prisoner in a dark Dungeon, if she would sa∣tisfie his Lust; but neither her Husbands Sufferings, nor Po∣verty could induce her to be Unchast. Cure of Jealousie, one would think should be wrought by considering what has been said, yet that there may be nothing wanting on

Iilt,

o. to deceive or defeat ones expectation, especially in the point of Amours.

Illia,

Daughter of Numi∣tor, King of the Albanes, a Ve∣stal Nun, but Mother of Romu∣lus and Remus by Mars.

Imps,

Witches, little Fa∣miliars.

Incontinency,

want of Mo∣deration in Affections and De∣sires.

Incubus,

l., the Devil (in Man's shape) lying with Wo∣men, as Succubus with Men; also the Night-mare, or raw Humours from the Stomach, troubling the Brain and Ani∣mal Spirits, that the Body can∣not move.

Indecorum,

unseemliness, unhandsome Carriage.

Ino,

Daughter of Cadmus, Nurse to Bacchus, and Wife to Athamas K. of Thebes, who (in his madness) supposing her to to be a Lioness, drove her head∣long into the Sea.

Io,

Daughter of Inacbus, turned into a Cow by Jupiter, that she might not be known of Juno, who drove her into Egypt, where she recovered her former shape, and was made a Goddess.

Iocasta,

Daughter of Creen King of Thebes, after the Death of her Husband Laius, she un∣wittingly married her own Son Oedipus.

Iointure,

a Settlement up∣on the Wife in respect of Mar∣riage.

Iopas,

a Musical King of Africa, one of Dido's Suitors.

Iphianassa, Iphinoe

and Lyssppe, Daughters of Pretus King of Argos, preferring their Beauty to Juno's, were by her struck with madness, imagin∣ing themselves to be Cows.

Iphigenia,

Agamemnon's Daughter, which should have been sacrificed to Diana, because her Father had slain a Hart of hers, but the Goddess pittyed her, and sent an Hart to be offered in her stead.

Iphimedia,

ravished by Neptune, brought forth Ephial∣tes and Otus, who grew (every month) nine Fingers in length, 'till (helping the Gyants against the gods) they were slain by Apollo.

Irene

the Mother of Con∣stantine the seventh, reign'd with him Nine Years, he expel∣led her Reigned alone se∣ven Years, again she took him by craft, put out his Eyes, cast him into Prison (where he dy∣ed)

Iris,

Iuno's Messen∣ger, the Rain-bow, also an hexagonal precious stone.

Irus,

a beggarly Messen∣ger between Penelope and her Suiters, whom Ulysses kill'd with his Fist.

Ischuotes,

g. a slender child 〈◊〉〈◊〉 or Faeminine pronunciation.

Ills,

an Egyptian Goddess made of Io.

Isota de ••ugarolis,

a Vir∣gin of Verona, famous for Phi∣losophy, Philology and Poetry.

Ifsue,

an Effect, Children, Profits of Fines or Lands, the matter depending in suit.

Itylus,

slain by his own Mother Aeton instead of Ama∣••eus the Son of Amphion.

Itys,

slain by his Mother Progue, and set before his Fa∣ther Tereus (King of Thrace) at a Banquet for deflowring her sister Philomel; he perceiv∣ing the murder, with his na∣ked Sword pursued them, but (in their flight) they were changed, Progne into a Swal∣low, Philomel into a Nightin∣gale, and Itys to a Pheasant.

Iulep,

A preparative (of Syrups, &c.) to open the in∣ward parts and prepare for a Purgation, from

Iulap,

a kind of Rose-wa∣ter.

Iulian-na, Cilian,

a Wo∣mans Name.

Iulian Law

(among the 〈◊〉〈◊〉) made Adultery death.

Iumbals,

certain Sweet∣••••••••ts.

Iuno,

Twin-Sister and Wife to Jupiter.

Iussel,

a minced Dish of several meats.

Iuturna,

the Daughter of Daunus, made by Jupiter (for the Loss of her Maidenhead) the immortal Nymph of the River Numicius.

Ixion,

Son of Phlegias, thrown to Hell, for boasting that he had lain with Juno, in whose stead Jupiter had pla∣ced a Cloud, on which he be∣gat the Centaurs.

Infanta of Spain,

every Daughter of that King not be∣ing Heir, whether first, second or third,&c. the Heir is call∣ed Princesa, and the rest Infan∣ta's; of the Sons are called In∣fantes, and the Heir Principe, of the Latin Infans a Child.

Innocents-Day,

or Childer∣mas-day, a Feast celebrated on the 28th. of December, in me∣mory and honour of those in∣nocent Children Herod slew, not long after our Saviours Nati∣vity, when he sought for Christ himself, thinking to destroy him.

Interlude,

(interludium)a Play or Comedy.

Iurden or Iordan

(matel∣la) a double Urinal or Cham∣ber-pot.

K.

KAtharine,

perhaps Pure, Chast, Undefiled, from Katharos, Gr.

Keturah,

Gen. 25. sweet Per∣fume or Incense.

Kinburga,

i. e. the Strength, or a Defenderess of her Kin∣dred

Kinulpha,

i. e. the Help or Stay of her Kindred.

Ketura,

Abraham the Patri∣arch's Wife, he marryed her to Comfort him after the Death of Sarah; and though he was very old, he had divers Sons by her, who growing up, en∣creased so well under the Blessing promised their Fa∣ther, that their Posterity be∣came great and mighty Nati∣ons, many of which bore their Names.

Kisomena,

an Indian Queen, who always lead her Armies in Person to Battel, and usually by means of her Courage and Conduct returned with Suc∣cess, so that the greatly en∣larged her Borders.

Kiosem,

an imperious Sul∣taness of Turkey, she was Wife to Achmet the Turkish Empe∣ror, and Mother to Sultan Ibra∣him, who when her Son came to the Throne, she by the Par∣ty she had made among the great ones, not only governed him, but the whole Empire, he minding his Women in the Se∣raglio more than the Publick Affairs, being the most devo∣ted to the Pleasures of Venus of all the Turkish Emperors; but for ravishing the Musti's Daughter, he was by the Sol∣diers whom the Conspirators had gained to their Party, (the Queen-mother consenting to it, because he had a little before for reproving him Confin'd her to the old Seraglio,) and being Imprisoned, he was soon after strangled, and his Son Mahomet the fourth, a Child, succeeded him in the Empire, over whom Kiosem governed as Regent of the Empire, placing and dis∣placing the great Officers as she pleased, putting divers to death; that stood in her way; but at length the Mother of young Ma∣homet, encouraged thereto by the Janizaries, took Heart to oppose her Proceedings, ma∣king a Party against her, so that many Mischiefs happened in the Empire during the Con∣tests, the Janizaries or Foot-men being for the young Queen, and the Spahi's, or Horsemen, for the old. During these Bickerings many great Heads went off to appease the one side or the other, but at last the young Queen's Party became too strong for the old, so that taking an Opporunity in the Night, Sians Bassa, Grand Vi∣sier, entered Kiosem's Appar∣ment with a Guard, and found her hid in a Chest under some Bales of Silk, from whence not without much difficulty they dragged her to Prison, and got the young, Emperor to Sign her Execution, and accordingly she was strangled.

Kirchief,

(from the Fr. Couverchief, i.e. to Cover the Head) a Linnen-Cloth that old Women wear on their Heads;

Kersey,

(Kerserye, and Kar∣saye a kind of Stuff or flight Cloth.

Gods Kichel,

a Cake given to God-children at their asking Blessing.

Kichin,

a little Child.

Kitt,

a Milking-pail like a Churn.

Kyachin Morts.

Kynchin Morts are Girls of an Year or two old, which the Morts their Mothers carry at their backs in Slates or Sheets; if they have no Children of their own, they will steal or borrow them from others.

Kissing.

Pliny in his Natu∣ral History, faith, that Cato was of Opinion, that the use of Kissing first began betwixt Kinsman and Kinswoman, how∣soever near allied or far off, on∣ly by that to know whether their Wives, Daughters or Neeces had tasted any Wine; to this Juneral seems to allude in these Verses:

Paucae adeo cereris vitas contin∣gere dignoe Quaram non timeat pater oscula.

As, if the Father were jealous of his Daughters Continence, if by Kissing her he perceived she had drunk Wine: But Kis∣sing and Drinking both are now grown (it seems) to a greater Custom amongst us, than in those dayes with the Romans: Nor am I so austere to forbid the use of either, both which, though the one in Surfets, the other in Adulteries, may be a∣bused by the Vicious; yet con∣trarily at Customary Meetings. and laudable Banquets, they by the Nobly disposed, and such whose Hearts are fixt upon Ho∣nour, may be used with much Modesty and Continence.— Kissing, among other Incite∣ments to Love,* 1.61 is not the least Charming; to Kiss and to be Kissed, where there is a pariety or equality of Comliness, is as a Burden in a Song, a Battery very forcible, that makes a Breach in the Fort for Love to en∣ter; it Insuses a Kind of a spi∣rit that generates Affection. Aretines Lucretia, when she de∣signed to overcome and put Chains upon her Admirers, took them about the Neck, and with her soft Lips tenderly pressed theirs, often repeating it with pleasing Murmurs, Inter∣mixed with kind Expressions, as, O my dear, how pleasing are you to my Eyes! how I doat up∣on you, &c. And by this means she made them speedily and willingly Condenscend to what she desired, moving thereby the inmost part of their Souls with her Nectoral and Ambrosial Kisses: And these, says ano∣ther, Change Hearts and min∣gle Affections in the raptures of their sweet Kisses, they pro∣ducing rather a Connexion of

• the Mind than the Body.

  The Rose and Gilliflower are not so sweet, As sugar'd Kisses when kind Lo∣vers meet.

  Kissing and Embracing are pro∣per to Men and Women, and worthy of Commendation, when they are decently and modestly observed; but when unseasona∣ble and too violent, not to be ap∣proved; because they tend more to Lasciviousness than pure Af∣fection, and indeed often end in that; for when you come to such Kind of close and of∣ten repeated Kissing, you have passed the long Entry of o∣ther Ceremonies, and are come to the Gate of the Pallace of Enjoyment, as the Poet some∣what describes, though a little Lamely.

  With Becks and Nods he first be∣gan To try the Wenches mind; And Answer he did find, And in the dark he took her by the hand, And wrung it hard, and sighed grieviously, And Kiss'd her too, and woo'd her as he might, With pity me my sweet or else I dye; And with such Words and Kisses as there past, He won his Mistress favour at the Last.

  Kindness finds out many allure∣ments to bring Kissing in; Winks, Nods, Jests, Smiles, Tokens, Valentines, and the like, are Introductions, though many seem Coy, and protest against Love Kisses, yet press them to it, and as Experience satis∣fies us, you'll find but a feeble Resistance:

  She seems much Coy, but won she is at length, Women in this strife use but half their Strengh.

  Kisses are Coveted by most, how∣ever some seem averse to them, yet many there are that lie open, and are most Tractable and Coming, Apt, Yielding, and willing, drawing back and then half meeting, to streng∣then the Temptation and heigh∣en the delight: Some have more Art in it than others, Insensi∣bly to draw on their Lovers to play and dally, and when they spy their advantage seign Coyness, then Close again, and upon every little turn of Fan∣cy or Humour changable as the Wind to outward appearance, though Inwardly the same; at some times you may have the Freedom of her Lips till you are tired, at other times no In∣treaty will prevail, not a Kiss for a Kingdom; though I, says one of the fair Sex, was by Art and Nature Beautiful and Fair, yet by these Tricks I seemed to be far more Amiable than I was; for that which Men ear∣nestly seek and cannot Attain,

• draws on their Affection with a most Furious Desire: I had, Continues she, a Suitor that dear∣ly loved me, and the more Pre∣sents he made me, the more earnestly he loved me, the more I Neglected and Scorned him; the more desirous he was of my Favour, some times I treated with Pouts and Frowns, and would not let him have a Smile or a Kiss for a considerable Time, and then he Bought it very dear; and all this I did to Chain him to my pleasure, and Gull and Fetch him over; and it effectually wrought my desire. Nor is this way unpractised in our Age with success; and moreover when the party they design upon is in their Compa∣ny, they Cause one or other to bring them Presents as from Great Men, and shew them Gloves, Rings and rich Attire, which they say was given them by such a Rich Merchant, such a Courtier, and the like, though bought with their own Money; this creates a fear of Rivalship, and that a more ardent Affecti∣on, and then nothing is too dear for her; no Service, how painful or hazardous soever, to be refu∣sed, if she Command it. Philena in Lucian was her Arts Mistress at these kind of sleights; for she frowned at Diphilus her Sweet∣heart, and would but rarely vouchsafe him her Company, tho' she had a Kindness for him, but kissed Lampridus his Corrival before hs face, and all this, as she Confessed to her Mother, who Chid her for it, to whet his Love by Jealousie, and make him come with greater Appe∣tite, believing her Favour was not so easy to be had; she would take occasion to fall out with him, and pick quarrels with him, upon no other Ac∣count, than that he might sue to her to be reconciled again. Love (as the old saying is) is en∣creased by Injuries, as the Sun∣beams are more glorious after long cloudy weather, and many hold, if a Lover upon flight oc∣casions be not Jealous, Waspish, Angry, or apt to fall out, sigh and protest, he is no true Lo∣ver: To Kiss, Collogue, and hang about a Mistresses neck, are but ordinary Sypmtoms; but if he be Jealous, Angry, or Apt to Mistake, then, Lady he is your own; but if you let him alone, Humour and Please him, without any Corri∣val, finding no opposition to whet it, his Love by degrees will Languish. Ampelis tells Chrisis, that she knew this way to be the most taking by Ex∣perience; for says she, I had one Demophantus a rich Man that Courted me, yet I seemed to neglect him, and gave Enter∣tainment to Callsades a pain∣ter; at this he was Angry and went away in the great Chase; but soon after came and hum∣bly begged to be reconciled, protesting he loved me most dearly, and all that he had was mine, for a Smile, or a kind Kiss, or if I refused him these

Keeping House,

and the or∣dering and Governing a Family, &c. Keeping a house well ordered, and the family affairs well Ma∣naged, and Regulated, is no such easie matter as some La∣dies Imagine it; and therefore there is a great reputation to he gained in the prudent per∣formance and discharge of such a Care and Trust, more espe∣cially Incumbent on those that are entered into a married State; for it not only turns to advan∣tage, but procures a true Re∣spect and Esteem, as likewise an Imitation of your Frugality and Decency in Management of affairs, in those that are under your Jurisdiction: for there is no respect sincere, or at least wise lasting, but that which is produced by our be∣ing in some degree useful to those that render it us; and that failing, the respect goes along with it: for even Chil∣dren and Servants will have little Regard for those that do not think them worth their Care; and you shall many times

• find a Worn House-keeper ma∣king a better figure in the fa∣mily than my Lady in all her Bra∣very; because the one keeps up, and the other neglects the Go∣vernment. Good breeding we must allow to be very Com∣mendable, yet being carried too high, very much Impairs is value, lessening still as it soars, especially where the Lady is Conceited and Proud of it; many there are that take it for a fine Air, to be above Incum∣bering their Thoughts with such ordinary things as House∣keeping and a Family; others fearing Wrinkles, keep off Cares to preserve their Beauty; and •• mistaken Pride makes some again imagine they must keep themselves up in a station above descending to such Duties as do not seem enough refined for great Ladies: If so they can pre∣serve respect, it is more than great Princes can do, when they neglect their Business, and give themselves up wholly to their pleasures: and we will not only consider the Disesteem of the Servants, when she that should govern them is Care∣less and Supine, but we will come a little nearer, viz. to that of a Husband; for what Account can he make of a wife, whom he took to assist him in his affairs, or at least as a Supervisor, with Care and Diligence to see that part more properly belonging to her In∣spection and Trust, performed as it ought; when he sees in∣stead of a Careful Woman, on∣ly an Empty airy thing, that sails about the House, and on∣ly carelesly sweeps it with her Train, moving about to no pur∣pose, and looking in all re∣spects as if she came thither only to pay a Visit, and rising at Eleven her mornings Busi∣ness has been to eat her Break∣fast about half an hour before Dinner, that she may have the greater Liberty to persecute the Company with her Discourse, and then her Emptiness calls for a Coach, that she may be yet more troublesome to her Acquaintance, who out of Com∣plement must accompany her, and endure her Prattle, that had but too much cloy'd them before: Then on the top of the stairs she stops, not so much to debate who shall go down foremost, as to throw out a few Compliments she has learn∣ed by heart, expecting Applause in return; and so setting out like a Ship from a Harbour, la∣den with Trifles, she shows her spreading Sails and Pendants at the Port she sets out for, and so returns without the trou∣ble of unlading, or traffiquing for the least advantage in un∣derstanding; and only satisfies her self in boasting her Wait∣ing-woman the Triumphs of the days Impertinency, and so ha∣ving supt, wrapt up in flattery and clean Linnen, to bed she goes, so satisfied with her pro∣ceedings, that it casts her into a pleasing Dream of her own

• Felicity: Such a one is rarely serious but with her Taylor and her Dressing-box; we will allow her Children and Family may sometimes have a random thought, but when she takes di∣rect Aim, it is at some very Im∣pertinent person, who seems more pleasing to her than all the sober and wife of her Acquaint∣ance. —Kind Ladies, pardon us for this bold truth, which is only level'd at those who think they have no other Business in the World than feeding high, going fine, passing Complements, and swiming about in Visitations, whilst their Families lie neglect∣ed and run into Disorder; what pleasure can a Husband have, whose province is without doors, and to whom the Oeconomy of the House would in some degrees be Indecent, when he finds the Harmony of his Family bro∣ken, and has his Ears peste∣red with Complaints of divers Kinds, whilst the mistaken La∣dy fancies she can make all amends by having a well Cho∣sen and Fashionable Petty-coat and Head-dress; but when she sees her Neglects have caused Disorders to run high, she will perhaps grow angry with her self, and wish she had better bestowed her time, more pru∣dently; but then being set so far back in the Respect due to her from those that are to Manage affairs under her, 'tis ten to one if ever she re∣covers the Repute of a Wise and Discreet Lady, though she re∣forms very much, and calls home Seriousness to her Assi∣stance. There is an old Saying, that when it is too far gone, we can no more have Wisdom than Grace whenever we think fit to call for it: there are times and periods fixed for both, and being too long neglected, the punishment is, that they are Irrevocable, and nothing remains but a useless Grief for the Folly of having thrown them out of our Power. Think then, Ladies, what a mean figure such a person makes, when she is so degraded by her own fault; whereas in those Duties that can reasonably be expected from you, there is nothing that is a Lessening to you, unless it be made so by your want of Conduct: if you are desirous, as all Virtuous Mothers are, to Love your Children, you may do it without Living in the Nursery; and your Care may be never the less for them, if it serves not to fill up the Dis∣course in Company— Kindness and tenderness of Mothers to their Children,* 1.62 are the least deceitful Evidences of their Virtues, and yet the way of Expressing how endearing they are to them, ought to be subject to the Rules of good Breeding; and although a La∣dy of great quality ought not to be less kind to her Chil∣dren than Women of the mean∣est

• Rank, yet she may well distinguish her self in the man∣ner, and avoid the homely Me∣thods which in the Inferiour 〈◊〉〈◊〉 is more Excusable; Attract by Moderate Blandishments their Loves early to you, that their obedience may be more Firm and Regular, when they arrive to any degrees of un∣derstanding their Duties. Their first Insufficiency makes them entirely lean upon their Pa∣rents for the Necessaries of Life, and the Habit of it makes them continue the same Ex∣pectations for what is unrea∣sonable; and as often as you deny them, they as frequently think they are Injured, and whilst their Reasons are yet in the Cradle, and their De∣sires strong, their Anger seeth no farther than the thing they desire and cannot posses; and to be displeased for their own good, is a sign they are but slow to understand; from whence you may conclude, your Chil∣drens first thoughts will have no small mixture of mutiny, which so naturally happening, you must Keep in your Anger, unless you would be so Impru∣dent as to Increase it, and by seldom denying their Cra∣vings, where you see it necessa∣ry, you may in a short Time ••atter away their Peevishness and ill Humours; especialy if you take the Opportunity to please them in the next thing before they ask or require it; and by these means you will strenghen your Authority, in making it Soft and Easie to them; and thereby their obedi∣ence in the future will be Con∣firmed to you, they seeing it is for their Interest to obey— Keep a strict Guard upon your Words and Actions when you are among your Children, as if you were amongst your E∣nemies; for they are too prone to make wrong Inferences, and to take too large a Liberty and encouragement in the misapply∣ing your Words and Actions, either to Extend their Freedom, or Extenuate their Duty; some∣thing of awe is required in Kind∣ness as well as in Power, and operates more Effectually of the two; above all things be∣ware of Indulging one more than another, and by that means giving too large a Li∣berty to its Impertinence, lest the rest claiming the same Right and Priviledge, and not being gratified, there spring up a Division and Disorder amongst them, which many times has turned to mortal Hatred, and been not only the grief of the Parents, but either the Ruin or Disgrace of the Family; and be always vigilant that they when growing up, fall not into the Company of Naughty Chil∣dren; or those that are more grown, that you keep such Ser∣vants as in no wise corrupt them by Examples or Discourse: in case of Offences let it not

• be their penance to see you grown sowre upon them, lest it Harden them, rather than Mollisie their Tempers into meek Relentings and Resolves to be Cautious in offending: and although occasion doubtless will be ministered for Severity and Kindness to take their turns, yet the larger mixture must ra∣ther be Love than Fear, it be∣ing the proper root from which their obedience should shoot up and continue flourish∣ing, and so shall they be Blessings and Comforts to you, a grace to your Family, an Ornament to their Country; whilst those whose Education is not regard∣ed, because the Mother will not spare so much time from her Recreations, or thinks it beneath her Quality, and the only Business of a Nurse whilst young, and a Tutor when grown up, or what is as bad, are spoiled with too much Cockering and over Fondness, prove most com∣monly quite the contrary.— Knowledge of things fitting is to be ob∣tained,* 1.63 and what is reaso∣nable ought to be had, so that there may be no want by Reason of Nigard∣liness, nor waste oocasioned by Superfluity. Servants are the Wheels of your Family, by which your Affairs move, and therefore they ought to have every thing regular, that no Stop or Hinderance may hap∣pen, lest the whole frame of business stand still: Nor let any Lady think because she pays her Servants wages, that they are so very inferiour to her, as not to be worth her Care and below her Regard; since e∣ven her Credit and Reputation is concerned in their well or ill management of domestick Offi∣ces; for the disorders or stand∣ing still of the Movements will be Imputed to the defect in the Spring or chief Mover, which should put them into Motion, and cause them to move re∣gular; and now although there is an Inequality between the Lady and her Servants, yet it must not make her not to re∣member, that Nature maketh no such distinction, but that they may be looked upon tho' Servants, as humble Friends; and that returns of good Usage and Kindness are as properly due to such as by their good Service deserve it, as their Ser∣vice is due to those they have devoted it to. Imperious Com∣mands and Haughtiness in speaking, is very undecent in any of Quality, and rather shows a sudden rise to Great∣ness, or more becoming an Upstart from Meanness; besides, it creates an Aversion in them, of which the least ill Effects to be Expected must follow, that they will be careless and slow in the Performance of all that is Enjoyned them; when

• an affable obliging Temper will so far win upon them, if they be any thing Ingenious and Apprehensive, that they will proceed with Alacrity, and think nothing too much nor too well performed, and this Experience will demonstrate.— Keep your self always in a good Temperature of Mind, and let 〈◊〉〈◊〉 Passion sway you; Consi∣der likewise seriously, and Pon∣der well the orders you give; if of any great Consequence, be not too hasty in giving them, lest Mistakes happen, nor too angry if they are not altoge∣ther observed to your Mind; much more avoid being Loud, by which you may disturb your self or others: an Evenness in distinguishing when things are well or ill done, in time be∣comes a Rule to the Family, by which it will move with∣out Noise, and your Expecta∣tions will be answered to your wish, so that a great part of your Care will be taken off; but then however, be you vi∣gilant there be no Relapse, and this may be done at such lea∣sure Times that by Custom it will become a Recreation, more suitable to a Married Lady than Plays, Balls, or Hombre; and by such methods she will put her self in a Possession of being valued and highly Esteemed by her Servants, and then their Endeavours to please, and obe∣dience to her Commands, (which are delivered in so ob∣••••••ing a strain, that they ra∣ther seem to be requests) will Consequently follow. Keep∣ing House,* 1.64 as to expences, va∣ries according to the quality or number in Fa∣mily; yet we shall lay down such Rules as may reasonably serve in any case; and a well stated Rule is like the Line, and when that is passed, we are un∣der another Pole; when on the other hand, the first step we make in straying from it, is making what was a Virtue before to change it's Nature, growing either into a Vice, or according to the fairest Con∣struction an Impertinency: we must tell you, there is an Art in laying out your Money pru∣dently, which is not so easily attained to as some Imagine: Observe amongst other things always to keep the mean be∣tween indecent Thrift and a too loose Lavishness or Pro∣fusion; and if you find you can∣not well hold the Ballance equally poised, let it the rather of the two incline towards the liberal side, as most suitable to those of Quality, and less sub∣jects you to obloguy; for a little matter tho' mispent, is a great deal sooner recovered than ones Credit lost, by ones unhandsom∣ly going about to save it; and a prudent Husband will soon∣er overlook it, than a shameful Parsimony that brings him reproach; yet such Extrava∣gance must be as seldom repeat∣ed,

• as stands only good with the Occasion that requires it: you must consider your For∣tune in the world, and accor∣ding as you think it will rea∣sonably bear, so regulate your Expences; we do not mean to live to the height of your Estate, nor would we have any stretch it beyond its Line, but to keep a great way within the Com∣pass, that your Children Por∣tions, especially your Daugh∣ters, be not to seek when they come to years of Marriage, lest being delayed, or overstanding by that means their Fortunes, it proves Injurious to them, and their Beauties too much blown upon, become like fully∣ed Roses, of little regard Cloaths must be had according to the Quality of the Person, but where they are over Mo∣dish and Gaudy, they are to be disapproved; why should a La∣dy value her self upon her Cloaths so much, when an o∣bliging Look, and a reasonable Word, will gain her more Re∣spect and Esteem among the wiser sort, than glittering Tissue of rusling Silks, which may be rightly compared to a Peacocks spread Tail, fit for the vulgar to gaze on, and make the Creature proud by their admiring him. We do not, Ladies, by this go about to restrain you from a decent Complyance with the world, suppose you take the wiser and not the weaker part of your Sex for your Exam∣ple and Pattern, for distincti∣ons are to be allowed accor∣ding to Quality or Fortune, and it seems to us, that in the distribution of Expence, full at∣tendances, and Ornaments well chosen for your House, will make you a much better figure than a little gaudy Glittering abroad, which those Inferiour to you may imitate; and let every thing in it's degree be so distributed, that there may be nothing wanting to the mean∣est Servant: Let every thing be fit and in decent order, for nothing is truely fine but what is fit, and justly so much as is reasonably proper for your Circumstance, is by much finer than all the Superfluity you can add to it: therefore be caustions of breaking those Bounds, lest Launching too far into the wide Sea of Extravagancy, you ship∣wrack your Fortune, and the Reputation you had gained of being a Prudent and Frugal La∣dy, and a worthy Pattern for your Sex to imitate. There are many times strange Extrava∣gancies by way of Emulation, for some having been upon Vi∣sits and seen Fine Things, are restless till they have the like, if not such as shall exceed then, and put themselves thereby to unnecessary Charges, because they will not seem to be out∣done by others, whom they conceive less able or less ma∣riting such Furniture; this La∣dies Logick trips up the heels of Reason, and sets it on its head, by Carrying the Rule

Kuntgunda,

Cu.— Wife to the Emperor Henry II. to clear her self from the Imputation of Unchastity, went barefoot and blindfold on red hot I∣rons.

Kyth,

Sa. kindred or alli∣ance, whence we say, though corruptly, Neither kit nor kin.

Knights

Batchelour, our sim∣ple or plain Knights, the lowest but most ancient Order.

of the Garter, or St. George, the most Noble Order of England, instituted by King Edward III. after many notable Victories. Under the Soveraign of the Order [the King] are five and twenty Companions. They always wear their George and Star, or rather the Sun.

of the Post, whom you may hire to swear what you please.

Knights

Batchelour, our sim∣ple or plain Knights, the lowest but most ancient Order.

of the Garter, or St. George, the most Noble Order of England, instituted by King Edward III. after many notable Victories. Under the Soveraign of the Order [the King] are five and twenty Companions. They always wear their George and Star, or rather the Sun.

of the Post, whom you may hire to swear what you please.

Knights

Batchelour, our sim∣ple or plain Knights, the lowest but most ancient Order.

of the Garter, or St. George, the most Noble Order of England, instituted by King Edward III. after many notable Victories. Under the Soveraign of the Order [the King] are five and twenty Companions. They always wear their George and Star, or rather the Sun.

of the Post, whom you may hire to swear what you please.

Kidknappers,

Fellows, that pick up People for Transporta∣tion, commonly call'd Spirits.

L.

LAis,

i. Lascivious, lustful; and indeed she was a nota∣ble Harlot of Corinth, as it is storied.

Laodice,

(〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. the Justice of the People.

Laurana,

dim. from Laurus, the Laurel or Bay-tree.

Laurentia,

i. flourishing like the Laurel or Bay-tree.

Laureola,

i. a little Bay-tree.

Leah,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. wearisom∣ness, or weary.

Letice,

à laetitia, i. joyful∣ness or mirth.

Lois,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, meli∣or, better, 2 Tim. 1.5.

Lora,

i. Discipline or Learn∣ing.

Lucie,

or Lucia, so called prima Luces, from the Morning∣light.

Lucreece

or Lucretia, from Lucrum gani, a Name fit for a good Husband.

Lydia,

Acts 16.14. i. born —in Lydia.

Lactucintia,

a Goddess of the Heathens, to whom they as∣signed the Care of Vegetables.

Laeta,

Daughter to Albinus a Roman and Pagan High-Priest, she was Married to Toxatius the Son of Paula, she turning Chri∣stian by her Husband means, Converted her Father; to her St. Jerom sent an Epistle, in∣structing her, how to educate her Daughter in the Articles of Belief, and Grounds of the Christian Faith.

Lais

a Sicilian Lady, who prostituted her Beauty for Mo∣ny, upon Demosthenes addressing himself to her, she demanded 10000 Drams of Silver, for a Nights Lodging, but he told her, he was not willing to buy Repentance at that price, she was afterward murthered in the Temple of Venus by some Wo∣men, who were Jealous that their Husbands doated on her Beauty.

Lamia,

Mistress to King De∣metrius, he for the Love he bore her, Dedicated a Temple to her called Venus Lamia.

Lamia

another of the Name, with whom Jupiter had famili∣ar Conversation, and often got with Child, but Juno destroyed them in the Birth, which so in∣raged Lamia, that she destroy∣ed all the Children, that came in her way.

Lamperia,

Daughter to A∣pollo, begot by him on Climen••, who with her other Sisters be∣wailing the Death of Phae•••••• their Brother, were turned into Poplar Trees.

Laodicea,

Mother to Sela∣cius, and Wife of Anticchus, when her Husband after he had served Alexander the Great in his Wars, he built the City of Laodicea, in Memory of his Mo∣ther.

Lara

one of the Naides, said to be the Daughter of the Ri∣ver Almon, and that on her Mercury begat two Daughters called Lares.

Latona,

she was held to be begot on Phebe by Cocus her Brother, on her Jupiter became Inamoured, by whom she had Diana and Apollo.

Lauerna

a Goddess worship∣ped by the Romans, she had a Temple built her in Rome near the Gate, because she was sup∣posed to defend the City from Thieves and Robbers.

Lavinia,

Daughter to Lati∣nus King of the Latins, for whom Aeneas and Turnus contended, till the latter was slain, she had a Son by Aeneas, whom she na∣••••red Silvius.

Laurea

a Lady of Provence, she was famous for Learning, and her Fancy particularly lead her to Poetry, and amongst o∣ther works, she composed the Poem called the Court of Love.

Lydia,

she was Daughter to Thestius. Married to Tyndarus King of Oebalia, which after was deceived by Jupiter, who came to her in the shape of a Swan, and at a Birth begat on her Castor, Polux, and Helena after∣wards Wife to King Menelaus, who being ravished by Paris, occasioned the Destruction of Troy by the Greeks.

Levana,

a Goddess of the Romans, to whom they recom∣mended the care of their new∣born Children.

Lencothoe,

Daughter of Or∣••••amus a Babylonish King, she was deceived and destow••ed by Apollo in a borrowed shape, and upon her being discovered to be with Child, her Father cau∣sed her to be buried alive, af∣ter which Apollo caused Frank∣incense Trees to Spring from her Grave.

Lucippa,

she was Daugh∣ter to Thestor Prince of Creet, held to be a very Learned and Virtuous Lady.

Lovisa,

Dutchess of Angou∣lesme, Daughter to Philip Count of Bress, and afterward Duke of Savoy, she was Wife to Charles Count of Angoulesme, she was Mother to Francis the first King of France.

Libertas,

or the Goddess of Liberty, was honoured by the Romans as a Deity, being re∣presented as a Woman cloathed in White, with a Hat in one hand, a Scepter in the other, and a Cat standing by her.

Libussa,

Daughter to Cro∣cus the first Prince of Bohemia, she coveted a single Life, but her Subjects importuned her to Mar∣ry, and when by Arguments she found she could not otherwise satisfie their Clamours, she cau∣sed her Horse that was tied at her Palace gate to be let loose, vowing that into whose House soever he first entered, the Man of the House should be her Hus∣band, at last he went into the House of Primislaus a very Poor Man, yet she however kept her Vow and Married him, by which means he was saluted the first King of Bohemia.

Libitina,

a Roman Goddess of the Ancients, in whose Tem∣ples, things necessary for Fune∣rals

Limona,

Daughter to Hypo∣manes Archon, or Prince of the Athenian Common-wealth, she being with Child by a Young Gentleman of Athens, her Father so highly resented the dishonour done to his Family, that he cau∣sed her Gallant to be drawn in pieces by Horses, and put her up in a Stable with a Horse, allow∣ing neither of them any Food, so that the Horse growing in∣raged by hunger, killed her and eat her.

Liriope,

the Daughter of Thetis and Oceanus, she was Mar∣ried to Cephesus, by whom she had Narcissus, the fair Youth, who flying the Courtship of the Languishing Virgins, at last see∣ing his Face in a Fountain, as he stooped to Drink, he fell in Love with his shadow.

Litae,

a sort of friendly Goddesses, who were wont to do good Offices for Men in pro∣curing them their wishes, and desires of things necessary for them.

Livia,

Daughter to Drusius second Son of Livia the Em∣press.

Livia

(Drusilla) she was Daughter to Livius Drusus Ca∣lidianus, who killed himself af∣ter the loss of the Philippi field, she was Wife to Tiberias Clau∣dius Nero by whom she had Ti∣berius afterwards Emperor of Rome, and Augustus having di∣vorced Scribona, took her from her Husband, when she was great with Child, and Married her, but having no Children by her, he adopted Tiberius to suc∣ceed him.

Lutgarda,

or Luidgarda, a German Lady, Wife to Charles the Great, she was of a Mascu∣line Spirit, and took especial delight in Hunting Wild Beasts, in which she was as forward and daring as the stoutest and bravest Hero.

Locusta,

a Woman that bent her Mind to Study the Power and Effects of Poisons, she serv'd the Tyrant Nero in carrying on his wicked designs in poisoning all that he ordered her, and a∣mongst other the Prince Ger∣manicus, and least she should be destroyed by the People for her hellish Practices, he set a Guard over her, to attend her Person whereever she went.

Losa

de Cardona, a Spanish Lady, who by Acquirement in Learning, was skilled in the Latin, Greek, and Hebrew, and so profound in Divinity, that the Doctors admitted her a place in the University; when she died, she conjured her Hus∣band to bestow whatever he could spare to Charitable uses, giving all her own Rings and Jewels to that behoof before she died.

Libentina

or Lubentia, a Goddess held to be the overfeet of Pleasures, Sports, and Mer∣riments, and a Protectress of Libertinisus.

Lucilla,

a Spanish Lady, who assisted the Schismaticks against Cecilianus Bishop of Car∣thage, with great Treasure to carry on their Cause, for that the Bishop had angred her by a Reproof, for Kissing the bones of a Martyr, as she was going to the Communion.

Lucina,

a Goddess thought to be very helpful at Womens Labours, and then was called the Goddess of Child-birth, al∣so the Name of a Noble Roman Lady, who turning Christian Dedicated her stately Palace to be a Church or Meeting Place for the Assembly of Christi∣ans.

Lucretia,

a Roman Lady, who being ravisht by Tarquin, killed her self, which occasion'd the Expulsion of King out of Rome.

Labda,

the lame Daughter of Amphion, despised by the rest of the B••tchidae.

Lachesis,

one of the three Destinies.

Lactary,

l. a Darie-house.

Lactucina,

a Roman Goddess over Corn, when the Ea••s be∣gan to fill.

Ladies-bedstram,

an herb in dry pastures with small leaves and yellow flowers.

Ladies-bomer,

a plant with abundance of small branches and leaves, fit to make Arbours for Ladies.

Ladies-mantle,

with a neat indented leaf almost like a Star.

Ladies-smocks,

a kind of water-cresses.

Lady-traces,

a kind of S••∣tyrium or Orchis.

Lair-wire,

Lerherwire, Le∣ger-geldum, an ancient Custom of punishing Adultery and For∣nication, by the Lords of some Mannors.

Laius,

Jocasta's Husband, after whose death she married his Son Oedipus.

Lamia,

a Harlot to whom the I••ebins built a Temple.

Lamiae,

l. Fairies or Female Spirits.

Love,

What is it? Answ. 'Tis very much like Light, a thing that every Body Knows, and yet none can tell what to make of it: 'Tis not Money, Fortune, Joynture, Raving, Stabbing, Hanging, Romancing, Flouncing, Swearing, Ramp∣ing, Desiring, Fighting, Dying, though all those have been, are, and ••ill will be mistaken and miscalled for it. What shall we say of it? 'tis a pretty little soft thing that plays about the Heart, and those who have it will know it well enough by this Descripti∣on. 'Tis extreamly like a 〈◊〉〈◊〉 and could we find a Painter could draw one, you'd easily mistake it for the other: 'Tis all ••ver Eyes, so far is it from being blind, as some old Do∣tards have describ'd it, who cer∣tainly were Blind themselves: It has a Mouth too, and a pair of pretty Hands, but yet the Hands speak, and you may feel at a distance every Word that comes from the Mouth, gently stealing through your very Soul.

Lactea

Febris, the Milk Fe∣ver; that which comes upon Child-bed Women on the First Days.

Lobers

Logick, is the Art of discerning true Love from that which is counterfeir, and of arguing exactly upon all things that may befal them.

Love-spots,

there is one thing only that I cannot think of without indignation; nor speak of, but with Passion, that is, of Love-spots and Painting. Oh the earnest and holy zeal of the Ancients against this. I would rather speak in their words, than mine own. Ter∣tullian bitterly, he calls painted Women, Ancillas Diaboli, The Devils waiting-women, I remem∣ber I once made use of, and al∣luded to a Similitude of Cypri∣ans, in the presence of some great Women of quality; sup∣pose one should come into the Kings Gallery, and daub some other colors over a Picture that the King had hung there, being the work of an excellent Artist, would not the King be much displeased at it? You are Gods own workmanship, do ye despise his hand, that ye pre∣sume to alter it, and pretend to mend it? Painting and Spot∣ting make a discovery of an un∣chast Mind. Yea, the Fathers do generally speak in the man∣ner; when the case was put to Augustine by his friend Possido∣nius, he determines it to be an Adulterous fallacy. And Ambrose goeth so far, that he saith it is worse than Adultery, and he gives Reasons for it. Modest Woman, I allow her a lawful difference of apparel, according to the difference of her Quality and Estate.

Letters,

Directions to Young Ladies in writing them. First, what a Letter is? It is or ought to be the express Image of the Mind, represented in writing to a friend at a distance; wherein is declared what He or She would do or have done. This excellent use we have of Letters, that when distance of place will not admit of Union of Persons, or converse Viva voce; that de∣plorable defect is supplied by a Letter or Missive. Let me now shew you the parts of a Letter; the common ones are Superscrip∣tion and Subscription. The Su∣perscription of Letters is twofold, the one external, the other in∣ternal; the outward Superscripti∣on is that when the Letter is folded up, and containeth the Name, Title and Abode of the Person we write unto; but a∣bove all you must have a care that you give proper Titles, such as befit the Quality of the Per∣son. The Title of a King is, To His most Excellent Majesty. To the Queen the same, altering the Article. To all Sons or Bre∣thren of the King of England, To His Royal Highness. To a Duke, To His Grace. To a

Lying-in,

if some Men might have their Will, Women were in the worst Condition of all Creatures; for Nature has taught the Birds of the Air, a∣gainst they are ready to Lie in, to frame their Bed-Chambers with that Art and Curiosity, to make their Beds, and draw their Curtains about them with so much Neatness and Artifice, that their Nurseries seem to be so many petty Palaces; and the Winds themselves are for∣ced to rock the Cradles of their Young ones: But Women must never be taken care of while they are breeding, nor provided for against their Delivery. 'Tis true indeed, when we see a Poor Woman reduced to that miserable shift as to be Deli∣ver'd in Rags, we are apt to believe that the Woman misses somewhat of Matrimonies Plea∣sure; but then again we take her for some forlorn Creature abandon'd by all Mankind, and forsaken even by Charity it self. But we find all Creatures as Nature instructs them, ma∣king

Lacedemonians

highly be∣loved by their Wives. The very Heathems, were in their Cities and Goverment, strengthned by the prosperous effects of Mar∣riage. Plutarch thus relates the Story in the Life of Pyrrhus, that when the City of Sparta was besieged by that Prince, with design to assault it the next Morning, the Lacedemonians re∣solved that Night to send a∣way their Wives and Children into Creta, but the Women them∣selves oppos'd the Decree, and one among the rest called Ar∣chidamia, went into the Senate House, with a Sword in her hand, in the Name of all the rest, and told them, That they did their Wives great wrong, if they thought them so Faint∣hearted, as to live after Sparta was destroyed; upon which the Council determined their Stay, and the Wives, and Daughters did that Night work at the Trenches, sending the Young Men that were to Fight the next Morning to sleep; and at break of day, when the Enemy began the Assault, the Women fetch∣ed the Weapons, and put them in the Young Mens hands, de∣livering them the Trench ready made, and praying them va∣liantly to keep, and defend it; telling them, how great a Glo∣ry it must be to overcome their Enemies, Fighting in the sight of their Wives and Coun∣trey, and what Eternal Honour it was to dy in the Arms of their Mothers, and Wives, af∣ter

Love,

fully treated on. Love has very ample Limits,* 1.65 and though his walks be very spacious, yet they are beset with Thorns. If we take Love universally, it may be defined to be a desire, as being a Word of more ample Signi∣fication. It is a voluntary af∣fection, and desires to enjoy that which is good; whilst de∣sire only wisheth, Love enjoys the end of the one, being the be∣ginning of the other; the thing loved is present, and the thing desired is absent; and indeed all that may be termed Love, arises from a desire of what is Beautiful, Fair and Lovely, and is defin'd to be an Action of the Mind, desiring that which is good; and exerts a Soveraign∣ty over all other Passions, and defines it an appetite, in which some good is earnestly desired by us to be present, or as some will have it, it is a Delectati∣on of the Heart, for somewhat that we are desirous to win, or rejoice to have, coveting by de∣sire that rests, is Joy. Love va∣ries in its Object, though that Object is always good, amia∣ble, gracious and pleasant; and indeed there is a Native ten∣dency of desire to those things that are so; for no one Loves before he is in some measure delighted with Comliness and Beauty, let the Object be what it will, and as the fair Object varies, so frequently Love varies; for indeed every thing that we do Love, we think at that time to be amiable, by which means it becomes gracious in our Eyes, and com∣mands a value and esteem in our Affections. Love has al∣ways amiableness for its Object, and the scope and end of it, is to obtain it, for whole sake we so Love, and the which our Mind covets to enjoy, Beauty shining by Reason of it's splen∣dor, that shining Creates Ad∣miration; and the more ear∣nestly the Object is sought, the fairer it appears: If we take Plato's rule to define it, he tells us, that Beauty is a lively shi∣ning or glittering brightness, resulting from effused good; by Ideas, Seeds, Reasons, Shad∣dows, exciting our Minds to be united by this good, and centring in one, by setting a just value upon what is good: some again give their Opini∣ons, the Beauty is the Perfe∣ction of the whole Compositi∣on, caused out of the congru∣ous

• Symmetry, order, measure and manner of parts, and the comeliness proceeding from such Beauty is styled Grace, and from thence all fair and beautiful things are accounted gracious; for Grace and Beauty being mysteriously annexed, gently and sweetly win upon our Souls, so strongly alluring our Affections, that our Judg∣ments are confounded, and can∣not distinguish aright, for these two are like the radiant Beams of the Sun, which are divers, as they proceed from the diverse objects in pleasing and affecting our several Senses; for the spe∣cies of Beauty taken in at our Eyes and Ears, is conveyed to and stamp'd upon the Soul; and of all these Objects, though so innumerably various, beautiful Women are the most attractive as to material beings, which caused the Ancients to allow Venus the Queen of Beauty, three of the Graces to attend her. Love is divided by Plato into good and evil, or a good and bad Angel; because some∣times Love is misused and cor∣rupted, till it degenerate to evil ends, and Lucian in like manner says, that one Love was born in the Sea, meaning Ve∣nus, who is said to spring from thence, and therefore is as va∣rious and raging in the Breasts of the younger sort, as the Sea it self, occasioning Fury and unlawful Lust; and that the other is, that which was let down in a golden Chain from Heaven, ravishing our Souls with a Divine Fury, and stirs us up to comprehend the innate and incorruptible Beauty, to which once we were created, which Opinions occasioned these verses.

  If Divine Plato's tenents are found true, Two Venus's, two kinds of Love there be; The one from Heaven in its bright Radiance flew, The other sprung out of the boiste∣rous Sea. One knits our Souls in perfect Uni∣ty, The other famous over all the Earth; Yoo often soars on Wings of Vani∣ty, And gives wild random projects still new Birth.

  Love, in her twofold Division, is allowed by Origen and others, and there is degrees of Love in all Creatures; even in the cold∣est Element, Love generates a kindly heat to support it self, and some will allow even Ve∣getives to have some sense and feeling of Love, as that the Male and Female Palm-trees will not bear nor flourish asun∣der, and many other the like Relations. The Loadstone by a wonderful Sympathy attracts the Iron, &c. the Vine and the Elm are best pleased with each other, and there is a great an Antiphathy between the Vine and the Bay-tree: the Olive and

• Mirtle, if they grow near em∣brace each other in their Roots and Branches: we might men∣tion the Sympathy and Antipa∣thy of fundry irrational Crea∣tures, but being little to our purpose we omit them. Those things as we have already hinted,* 1.66 that infascinate and charm the Soul, are the proper Objects of Love, and where we place our entire Affections, there our Heart not only Centers, but our Dili∣gence and care is to serve and oblige, and are pleased and de∣lighted in so doing; but when we fix an immoderate Eye on my Earthly thing, and doat on it over much, it many times in∣stead of Pleasure turns to Pain and Sorrow, works our Dis∣content, and causes Melanchol∣ly; so that nothing in the end can afford us any Pleasure or Delight to the Purpose, as too many have found by sad Expe∣rience; for setting their Hearts on things of which they have been deprived or disappointed, has Crazed their Senses, and rendred them Melancholly, past Recovery, if not Distracted; whilst some are mightily taken with fair Houses, Pictures and 〈◊〉〈◊〉 Recreations; others find ••o delight in them, but fix their 〈◊〉〈◊〉 upon other Objects, as Gold, Silver, Jewels, &c. and other upon fair and beauti∣ful Women; and so every one hath his proper Object, with which he is best pleased; some are for chast Love, which is above all the best; others are not pleased with it, but take a kind of a Pride in lascivious dal∣liance in the wanton embraces of a Harlot; Love of Parents to Children, and Children to Pa∣rents ought to be entire and un∣seigned, free from mixture; but this kind naturally descends, but does not so well ascend; for Po∣verty or Affliction many times jostles it out of doors; but the Love of Women is the highest and most predominant; the af∣fected part herein is held to be the Liver, and this sort of Love being most to our purpose, we shall treat of it more largely in the next Head. Love borrows its flame in this Case from Beauty or Merit,* 1.67 wherewith it inflames the Soul, and then as the Loadstone draws Iron, so do's Beauty at∣tract Love; and where Beauty and Vertue unite their forces in one, it is very hard to make Resistance; the Lustre is so great that it dazles the Eyes of the beholder, and through the Windows of his Body da••••s those rays into his Soul, that makes him pleased to become a Captive; however it is dan∣gerous to let loose the Reins to this Passion (if it can be avoided) too soon, before you know whether there is any possibility of obtaining your de∣sire, by which many have been ruined. Homer tells us, that though Ulisses was very

• desirous to hear the Melodious Songs of the Syrens, but fore∣seeing the danger he should ha∣zard, for the delighting his Ears with their Harmony, he would not trust himself loose, least at that ravishing Melody he might leap overboard, and perish as they intended his fate should be, as many had been served before; and there∣fore he caused himself to be ti∣ed fast to the Main Mast, and his Men to stop their Ears with Wooll and Wax. That brace of Venus Twins, Errors and An∣••e-Errors, are very busie in Love-matters, and do a great deal of Mischief; for sometimes when our hopes are raised to∣wards our wished Happiness then we are often disappointed by the changeable Chamelions, and flattering 〈◊〉〈◊〉, who guild over with fair pretences their Hypocrisie, and are great Protestors of Love and Hone∣sty, Modesty, Virtue and Zeal, framing counterfeit Gestures, and affected looks, and with a well dissembled countenance, steal away the Hearts of Men, and then deceive them, and in∣deed such Objects are not worth fixing our Eyes on. Love and hatred in the opinion of some, may be implanted in our Minds by Philters, Characters, or the like, but if so, which we grant not, they cannot be lasting, for the operation once over, the Passion raised by it must cease; but the true Object of honest Love, is Wisdom and Virtue, plain, open, simple and naked, without any ingredient of a Counterfeit; and these being lasting, will render Love so too; where these are, there is some particular Grace, as Elo∣quence, good Discourse, Ho∣nesty, Wit, which attract the Eyes and Ears of Men, gaining their Affections, Favour and Good-will; as a cunning Ora∣tor steals away the Affections of his Auditors, and engages them on his side: for this pur∣pose Mercury by the Ancients, is said to attend upon the Gra∣ces, that by the Favour his Eloquence should gain them, they should be the more admi∣red and priz'd by Men. Ab••••∣lominus for his Honesty and o∣pen heartedness, of a poor Gar∣diner was made a King; whilst many Rich and Noble ones were set aside; and when he had washed himself, they cloathed him in Purple, and desired him, seeing he was worthy of the Dignity, to take upon him the Title and Spirit of a King, to continue his Continency and Frugality. There is internal Beauty, which we cannot see, but with the Eyes of our Mind, which is a fit Object for our Love; and there is a peculiar Beauty even in Justice, and a bright Lustre shines even in the constant dying of Martyrs; which attracts our Love, and makes us in pain for their Suf∣ferings. the Stoicks held it as a Maxim, that only wise and virtuous Men and Women

• could be fair, and that the 〈◊〉〈◊〉 of the Mind are fa•• 〈◊〉〈◊〉 than those of the Body; •••• these Xenophon puts Valour 〈◊〉〈◊〉, they 〈◊〉〈◊〉 the Name 〈◊〉〈◊〉, and d••nomi ate 〈◊〉〈◊〉 and Lovely to all; but the 〈◊〉〈◊〉 of the Envious 〈◊〉〈◊〉 Daughter of Scotland and Queen of France, walking one 〈◊〉〈◊〉 in the Garden with her 〈◊〉〈◊〉, espied Alanus the Kings 〈◊〉〈◊〉, a decrepid hard 〈◊〉〈◊〉 old Man asleep in an 〈◊〉〈◊〉, to the Amazement of 〈◊〉〈◊〉 with her, she stept to him and kist him as he slept, and 〈◊〉〈◊〉 asked the Reason of it, 〈◊〉〈◊〉 reply was, that it was not in Person she had the respect 〈◊〉〈◊〉, but with a Platonick Love 〈◊〉〈◊〉 admired the Divine Beauty of his Soul. The Queen of 〈◊〉〈◊〉 took a long and painful journey, to be satisfied with 〈◊〉〈◊〉 Divine Beauties of King 〈◊〉〈◊〉 flowing from a wise and understanding Heart. The beau∣•••• of the Body may be expressed by a Picture or Image, but 〈◊〉〈◊〉 Artificer can express the 〈◊〉〈◊〉 Lustre of a Virtuous 〈◊〉〈◊〉, which spreads its rays to 〈◊〉〈◊〉 end of the World, in good 〈◊〉〈◊〉, learned Labours, and good Name. Love once 〈◊〉〈◊〉 place where Virtue Reigns, 〈◊〉〈◊〉 a sweet Harmony to 〈◊〉〈◊〉 it, a perfect Amity, an 〈◊〉〈◊〉 Correspondence, 〈◊〉〈◊〉 a perfect Diapazon of 〈◊〉〈◊〉 Vows; the harmony 〈◊〉〈◊〉 Souls, as were between Da∣•••• and Jonathan, Damon and Pythias, Pylades and 〈◊〉〈◊〉, and this pleasing Harmony is as usual with the fair Sex; and where it is, it always brings or creates a Happiness; and where this true Love is want∣ing, 〈◊〉〈◊〉 can be no firm Peace or Friendship, what outward shews or pretences soever there may be, for by ends, which once obtained, the shadow va∣nished, and discovers Envy, Heart-burning, open 〈◊〉〈◊〉, domestick Brawls, Rail∣ings, R••vilings, ••uck-bitings, Whisperings, Melancholly and Discontents, which make a Separation, or what is worse an uncomfortable Cohabitati∣on. This borders very much upon Divine Love,* 1.68 and holds a Character even from the Law of Nature, inclu∣ding Piety, Dele∣ctation and Bene∣volence, and Friend∣ship, being sumptu∣ously arraied in these virtuous Habits, it shines with a dazling Lustre: Love being the Circle of all other Affections, and this chiefly Cen∣ters in Heaven on the Alwise and Almighty Object of all Love and Eternal Felicity; yet di∣lates and darts its ravs into the Breasts of Men, to fill them with Joy and Comfort to a very high degree, and gives us some glimmering of the perfect Joys above, as the Sun is in the Firmament, communica∣ting

• heat and influence, to nou∣rish and make things grow; so is this kind of charitable friend∣ship in the World, in its good Effects and Operations on the Minds of those that really pos∣sess it; you would think it hard for one Person to lay down his Life for another, when he may be free from dan∣ger; and for but proposing it, some might look upon him as rash and foolish; yet the strong Agitations of this kind of Love has produced such Examples; for the Cords of Love bind faster than any other Bands whatever, and are even as strong as Death. If Love was once called up to Heaven, as they Fable Astrea the Goddess of Justice was, what a miserable Condition the World would be in, what a Wilderness, what a Chaos of Confusion! And thus the Noble Spencer in some sort describes the three Branches united in one Stock.

  Hard is the doubt and difficult to deem, When all three kinds of Love to∣gether meet; And do dispart the Heart with pow'r extream, Whether shall weigh the ballance down to wit. The dear Affection unto kindred sweet, Or raging Fire of Love to Woman∣kind; Or Zeal of Friends, combin'd by Virtues meet, But of them all the Band of Virtu∣ous Mind, Methinks the gentle Heart 〈◊〉〈◊〉 firmest bind, For natural Affections soon 〈◊〉〈◊〉 cease, And quenched is with Cupid•••• greater flame, But faithful Friendship doth them both suppress. And them with Mastering Disci∣pline doth tame, Through thoughts aspiring to Eter∣nal Fame; For as the Soul doth rule the Earth∣ly Mass, And all the Service of the 〈◊〉〈◊〉 frame, So Love of Souls, do Love of Bo∣dies pass, As purest Gold, exceeds the 〈◊〉〈◊〉 brass.

  Love,* 1.69 such as we call Heroick, must as well as others be confessed to be of a noble Pedi∣gree, possessing the Party with generous underta∣kings, and brave Resolution inspiring them as it were with a Coelestial flame and ardour, breathing after virtuous great∣ness, bestowing an honourable Gallantry where-ever it takes Possession; spreading its Pow∣er and extent very wide; its Pe∣digree as ancient as the World, and it's Parentage of such Anti∣quity, that the most searching Poets could never find them to call them by their proper Names. Hesiod would have 〈◊〉〈◊〉 to be Terra and Chaos, which he Fables to be the Parents of

• Love before the Gods were 〈◊〉〈◊〉: others would have it the 〈◊〉〈◊〉 Prometheus fetched from Heaven, and so on, but to no purpose; for God himself is the 〈◊〉〈◊〉 Parent of all virtuous Love. The Reason why Love 〈◊〉〈◊〉 still painted Young by the Ancients, as Phornutus delivers it, was because young People being Fat, Soft and Fair, are most apt to Love, and are soon∣est taken in his Nets; but ra∣ther we conjecture it was so 〈◊〉〈◊〉, because all true Affecti∣on should be naked, simple and 〈◊〉〈◊〉, without the covering of 〈◊〉〈◊〉 Vase woven with the threads 〈◊〉〈◊〉 Hipocrisie and Dissimulat∣ion; he smiles, say they, because given to Mirth and Pleasure, and bears a Quiver to let us see his Arrows will at one time or 〈◊〉〈◊〉, surely hit us; and he was painted Blindfold, because he should take his aim at ran∣dom, not seeing who he hit; which denotes the blind Affe∣ctions of some, who being o∣verswayed with their Passion, cannot use the Eyes of their ••eason to make their choice right. But a further Descrip∣tion, take in these Lines writ at the Command of a Mistress 〈◊〉〈◊〉 be satisfied what Love is, 〈◊〉〈◊〉
  (1.)

  ••••••sterious Query, for 'tis ••trange that she 〈◊〉〈◊〉 Ignorant be Who gave this Knowledge first to me; But so the less bright fire doth warm••th beget; And what it wants it self distri∣butes heat.
  (2.)

  Well then, I am resolv'd i'll boldly tell, What Pains I feel; And what I know of Love too will. 'Tis that of which none ignorant can be, Who have but had the least dear glimpse of thee.
  (3.)

  Love is the pretty babe that proud∣ly plays, In your bright face, And wounds him who presumes to gaze: And Painters say, Poets with them agree, He in no dress, but Nakedness should be.
  (4.)

  The Darts be uses here and glow∣ing Arms, Are only charms; With which some meaner Beauty warms, But when h' enflames the Gods and fires the skies, He Lights his Torch at your all dazling Eyes.
  (5.)

  Wings are to him, I know not bow assign'd; But now I find, He uses them in Woman-kind; But when he Storm'd my Heart be laid 'em by, And never, never from by Breast will fly.

• Love is called by Plato, the strongest and Merriest of all the Gods; and Euripides says, we must all do Homage to him. I had rather says an Ancient Poet, contend with Bulls, Ly∣ons, Bears or Giants, than with Love; for with them I have a Lot in the hazard, but by Love I am sure to be over∣come; he is so powerful, that he enforces all to pay Tribute to him; and can make Mad and Sober whom he List, the Palla∣ces of Mighty Kings, as well as the Shepherds lowly Cottage feel his Power. Hercules, who was invincible to all things else, could not resist him; as the Po∣et says.

  Him whom, nor Beasts, nor Ene∣mies could tame, Nor Juno's spight subdue, stoopt to Loves flame.

  The most Valiant of Men have been disarmed by it, even in the midst of Blood and Slaugh∣ter; and hastened from the cruel Camp of Mars, to the Soft tents of Venus. Alexander was Conquered and overcome by the Excellent Beauty of Sta∣tira Daughter of Darius, whom he had taken Captive: Caesar and Mark Anthony by Cleopatra Queen of Egypt; and many o∣thers, that we might mention; and many in our own Nation. Cupid in Lucian boasts to his Mother, that he was grown fa∣miliar with Lyons, and could handle them as he pleased, shewing the evenness of those Creatures. Love extends an abso∣lute Dominion; his Mother Venus in another place, com∣plains of him for forcing her to go from one Lover to another, till she was quite tired, though she had beat him for it, threate∣ned to break his Bow and 〈◊〉〈◊〉 his Wings: but to pass over Fa∣bles as lightly as we can, 〈◊〉〈◊〉 come to what is more substan∣tially Material: Love in it self, is the most excellent of that Mankind enjoys, and without it his Life would be comfort∣less and altogether undesirable, as appears by a Gallant that Courting a fair Lady, who stood too nicely upon Honour in yielding, thus expressed him∣self.

  A Happiness so nigh I cannot 〈◊〉〈◊〉, My Love's too fierce, and you 〈◊〉〈◊〉 killing fair. I grow enrag'd to see such excel∣lence If Words disorder'd give you such offence, My Loves too full of Zeal to think of Sence. Be you like me, dull Reason, hence remove, And tedious forms, and give a loose to Love. Love eagerly, let us be blest •• night, And with half yieldings, do not dash Delight. Then from my Joys, I to my 〈◊〉〈◊〉 wou'd run, And think the business of my Life well done.

• Love, as it is reported, so pre∣vailed upon the Tritons, who were seigned a kind of Sea-gods, that watching upon the Shoars, they would seize upon Women to satisfie their desires; and thinking to enjoy them in their watery Kingdom, carry them into the Waves and unkindly drown them, though against their intent; as not knowing that Element was contrary to their Nature of subsisting; 〈◊〉〈◊〉 have held that Daemons 〈◊〉〈◊〉 Spirits of the Air, have been ••moured of Women; as in the Case of Tobit, and many who have been reputed to be pregnated by them in this man∣ner; it is related, that Merlin 〈◊〉〈◊〉 Famous English Prophet, 〈◊〉〈◊〉 begot by a Spirit cohabi∣ting at sundry times with his Mother; but in this Case, you have not our Consent, as to the Approbation of the Verity; but we leave it, as we find it: 〈◊〉〈◊〉 tells us of a strange Sto∣ry, that a Gentleman of 〈◊〉〈◊〉, having Mourned a long time for the Decease of his beautiful Wife who was dead, a Spirit in her Snape came to 〈◊〉〈◊〉 and comforted him: Say∣ing, she had got leave to come from the dead to live with 〈◊〉〈◊〉 a limited time of Years, 〈◊〉〈◊〉 he would new Marry her, provided he would leave off 〈◊〉〈◊〉 Habit he had got of Cur∣sing and Swearing, for which 〈◊〉〈◊〉 she said, she had been taken from him; the over-joyed Gentleman Consented, and pro∣mised all this; and she brought him children, govern'd his House, but was still Pale and Melancholly; when one time falling into a fit of his accu∣stomed swearing, she vanished, and was never after seen. And he confirms this, even from the report of Persons of good Cre∣dit. At Japan in the East-In∣dies, it is reported by Travel∣lours, that there is an Idol cal∣led Tenchedy, to whom one of the Fairest Virgins in the Coun∣trey is every Month presented, and left in a Private Room in the Fotoquy or Mosque, where she remains to satisfie the Spi∣rit that Image represents, who knows her carnally, and every Month a fresh one is put in, but what becomes of those that are there, they know not, they being never after seen; many of the like instances we might give you, but not to be tedi∣ous, we conclude this Head, and proceed to the next. That Love in some Cases,* 1.70 plays the Tyrant, many e∣ven in this Age have experienced; a Young Gentle∣woman not long since in Covent-garden, being sent out of the Countrey by her friends to prevent her Marriage with a Young Gen∣tleman of a small fortune, to whom she was Contracted, and entirely Loved, receiving a Let∣ter though forged in his Name, that he was married, took it

• so hainously, that notwith∣standing the Care taken of her, upon the visible Change and Melancholly it occasioned, she strangled her self with one of her Gatters, though this Stratagem is sending the Let∣ter was only to wean her Af∣fections from him; so that Love in this Case, proved as strong as Death. Love has had such an ascendant over the Indian Women, that where there have been more Wives than one belonging to a Hus∣band, and which the Custom of the Countrey allowed, when he dyed, they have con∣tended, which of them should leap into the Funeral Flames to bear him Company, as they fancied in the other World; and she to whose Lot it fell by Decision, has embraced it with Joy and Triumph, and counted her Fate most Glori∣ous. Love in its Operation, works stupendious matters, it has built Cities, united Pro∣vinces and Kingdoms, and by a perpetual Generation makes and preserves Mankind, propa∣gated Religion; but in the height of its Rage, it is no more than Madness or Phren∣sie, and turning into Lust, turns the Glorious Fabricks it has raised into Confusion, Ru∣ins Families, and brings a croud of Miseries upon Man∣kind: Sodom, Troy and Rome have felt the Effects of its out∣ragious Fury, much Blood has been shed upon that account, as well in Private as in Pub∣lick, it has tumbled Kings from their Thrones, and laid much Honour in the Dust; Wives have destroy'd their Husbands, and Husbands turn'd Barbarians towards their Wives; it has opened a door for Jea∣lousie, and that has let in re∣venge, and all the cruelties that witty horrour could in∣vent; yet knowing all these things, some will wilfully suf∣fer themselves to be carried away with a violent Passion, as with a Rapid Torrent into the deep Gulf of Misery, where they inevitably perish: this by the way; but now we come to something more of Love Heroical, incident to Men and Women, Chast Nuptial Love, of which we may truly say.

  Thrice happy they who give a heart, Which bonds of Love so firmly ••; That without Brawls till death them part, Is undissovl'd and cannot dy.

  Rubenius Celer was proud to have it Engraved upon his Tomb-stone, that he had con∣tinued in the bonds of Mar∣riage with his dear wife 〈◊〉〈◊〉 forty three Years and eight Months, and never had any Contention with her: should our Age boast of such strict Love, the Censorious would scarce believe, tho' more the pity is, that all Conjugal Loves are not of the same

• ...

  then there would be no pleasure in this world Comparable to it; some cu∣rious Searchers into Nature, and observers of the Faculties of the Mind, are of the Opi∣nion, that in woman there is something beyond humane de∣light, something of a Magne∣tick Virtue, a charming Qua∣lity, a hidden and powerful Motive, that attracts a more than ordinary Love and Favour, and dispenses if rightly under∣stood, a more than ordinary Pleasure and Delight; though the Husband rules her as head, 〈◊〉〈◊〉 has the Dominion over his heart, and makes him pleasing∣ly yield to her Modest Desires; and rate her at a Value equal with himself; and when his good natured Passion boils up, it overflows in raptural Ex∣pressions; as if the fair Sex had so much the Ascendant o∣ver man, that they in a high degree participate something of the Nature of Beautiful An∣gels, always Fresh and Charm∣ing; it was the wish of the Poet, to Love to the end of his Life, when he says,

  Dear Wife, let's live in Love and dy together, As hitherto we have in all good will; 〈◊〉〈◊〉 no day Change or Alter our fair Weather, But let's be young to one ano∣ther still.

  Love of this Kind shows that Beauty has not the sole Do∣minion over it, for when tha is faded like a blasted Rose ruffled by the Breath, there re∣mains something within that apears Beautiful and Lovely, standing at Defiance with time, whose rugged hand has no pow∣er to press it into Deformity, or with his Iron Teeth (that ruin the Monuments of Kings, the Temples of the gods them∣selves, and the magnificent Tro∣phies of Conquerors) give it the least Diminution or Impair: and this is excellently described as to the Beauty of the mind, by a young Gentleman, who fell in Love with a Lady for her Wit and Virtue, though no ways externally Accomplished. viz.

  (1.)

  Love thus is pure which is design'd To Court the Beauty of the mind. No pimping dress, no fancy'd Aire, No sex can bribe my Judgment there. But like the happy spirits above, I'm blest in Raptures of seraphick Love.
  (2.)

  Such chast Amours may justly claims, Friendship the Noble manly Name. For without Lust I gaze on thee, And only wonder 'tis a she. Only one Minds are Courtier's grown, Such Love endures when Touth and Beauty's flown.
  (3.)

  Who on thy looks has fix'd his Eye, Adores the Case where Jewels lye.

• I've heard some foolish Lovers say, To you they give their hearts a∣way I willingly now part with mine, To Learn more sense and be inform'd by thine. Long may such Love flourish in the world, And then Love will be Love and not dissimulation
  Love is a sharp spur to prick men on to valorous Exploits,* 1.71 e∣ven those of a rural Edu∣cation,* 1.72 for their Mistresses sakes, have of∣tentimes ventured upon such daring Exploits, as would have made them upon any other ac∣count to have trembled; Some are of the opinion, that if it was possible to have an Army of Lovers, and their Mistresses to be spectators of their Cou∣rage, they would do more than could be reasonably expected by men, prove extraordinary valiant, prudent in their Con∣duct, and modesty would de∣tain them from doing amiss: Emulation incites them to noble Actions, and carries them on like a rowling Torrent over the swords of their Enemies, to bear down all before them; there is none so dastardly Pusillani∣mous, that Love cannot inspire with a Heroical Spirit: when Philip of Macedon prosecuted his Conquests in Greece, he ob∣served in one Battel he fought, that in the Enemies army was a small Band of men fought couragiously, and held so close together, that they made ten times their Number give back; nor could they be broken till oppressed by multitudes, and then like chased Lyons killing a multitude of their Enemies, they expired upon their dead bodies, not one seeking to fly, or submitiing to quarter. The Battel being over, the King de∣manded, what those brave men were that had fought? and was answered, their Band was call∣ed the Band of Lovers; which made him admire, and praise their Courage. A young Gen∣tleman being mortally wound∣ed in defending a Town, where∣in his Mistress was, aud falling on his Face desired an other to lav him with his Face up∣ward, left his Mistress should see him in that posture, and conclude him a Coward, by turning his back to receive a wound behind. It is held, that the Ladies Queen Isabel brought in her Train to the siege of Granada, facilitated the taking of that strong City, and wresting the Kingdom from the Moors, by Inspiring the spanish Knights and Command∣ders beyond what was natu∣ral to them; so that when their Ladies were present, they with a few overcome multitudes:—

• Love refines the Soul from it's dross,* 1.73 and renders it lively & active, accomplished and fit for gallant things, of which we will give you an Example out of Beroal∣dus. There was, says he, one Simon of a very proper, and somewhat comely personage; but withal so Foolish and Ri∣diculous, that his Father who was Governour of Cyprus, be∣ing ashamed to keep him at home, sent him to one of his Farms, to be brought up, as thinking a rural Education might best suit his Humour; long he had not been there, but walking alone in the fields, coming to a little Brook plea∣santly surrounded with shades, be espied Iphigenia a Gentlewo∣man of that Country, fast asleep in her smock, as having newly come out of the water from bathing. This Lady being ex∣ceeding handsom, and part of her nakedness appearing, he was so charmed, that he could not move from the place for a time; but stood leaning on his staff, Gaping and Gazing at the sleeping Beauty; after that, he retired and hid him∣self, till she waked; and then watched her to the City, and continuing his Love; the more to Ingratiate himself, he threw off his natural rude be∣haviour, Learn'd to be Civil, Dance, Sing, Play on Instru∣ments of Musick; and in a short space acquired all those Gen∣tleman-like Qualities and Com∣plements, that now instead of being ashamed of him, his Friends were proud of such a Son; who from a Clown was become the most accomplished Youth in the Island, he did ma∣ny worthy things becoming his high birth; and all this mighty Change was by his Love to the fair Iphigenia. — Let the Party be never so re∣gardless of atti∣ring before,* 1.74 yet when Love seizes him, he begins to spruce himself up; the In∣vention is wrecked, for what is most Modish and gracefully win∣ing, and hours are spent in trick∣ing and sprucifying: A flowry mead, and Painters shop, afford not such a variety of Colours and Ornaments, as either Sex; when in Love procure to deck, and set themselves out to the best advantage: A young Maid desirous of a Husband or Suitor, composes her Looks, Gate, Cloaths, Gesture, Actions; her best Robes, Lawns, Ribbons, Jewels, Linnins, Laces and Rings, must be put on, with all the Graces, and Elegancies imaginable. It is all her Busi∣ness, all her study, how to wear her Cloaths neat, to be Terse and Polite, and to set her self out; and on the other side, no sooner a young Man sees his Sweet-heart coming, but he rou∣ses and makes himself as smug as he can; hitches up his Bree∣ches that were falling about

• his Heels, Careens his Wigg, Cocks up his Hat, and puts every thing in the best order, that he may be the more ta∣king in her Eyes, as the Poet says:

  He puts his Cloak in order that the Lace, And Hem and Gold-work all may have their grace.

  When Hermophroditus came to visit Salama his beloved Mistress, though she earnestly longed to see him, yet she would not leave her Closet, till she had spruc'd her self up; that she might be the more Attracting, as it thus express't.

  Nor wou'd she come, although 'twas her desire, Till she had drest her Self in Trim attire, Compos'd her Looks, to make him more admire.

  Some tell us, though we believe few will Credit it. That a young Gentlewoman in Trim∣ming up her self, to Receive and Entertain her Sweet-heart, takes up as much time as the Rigging of a ship: When Aene∣as was to appear before Dido, Virgil fables, that Venus her self set him out, that he might look the more Lovely in her Eyes.* 1.75—Love in∣spires the mind with Harmony, and supplies us with fit Num∣bers to oompose Madrigals, Dit∣ties, Elegies, Love-sonets, &c. and makes them so Musically gi∣ven, as to sing them to sundry delightful tunes which would be but little minded, did not Love intice us to it. Calisto asks the Question, and answers it, viz. Who would learn to play or give his mind so intent to Musick, learn so Dance, make Rhymes, Love-so∣nets, &c? Why few or none would, if it were not for wo∣mens sakes, because by such means they hope to purchase their Love and Favours: This may be verified too in young Women that are married, for tho' they took great pains, and put their Parents to much Char∣ges in Learning to Sing, Dance, Play on the Musick, &c. that thereby they might get them such graceful Qualities as might win them Husbands, yet ha∣ving attained their Ends, they grow weary and regardless of what before they seemed to admire; for being married, they will hardly touch an In∣strument, unless it be to draw on a Gallant; and indeed we find that most of our Excel∣lent Poets have tuned their strains to love matters, as if they were delighted with no o∣ther Theme: one of which writes to Love in this manner.* 1.76 O Love in what School are thy Precepis taught?

• Who has thy Art into a method brought? Or could himself so great a Mon∣ster prove, To give sure Rules that Love cannot remove? Or trace the mind, when with thy wings it flies, And hides its's soaring head above the skies? This Learned Athens never could declare, Nor Aristotle's School, when he taught there: Apollo in Parnassus reads not Love, Like one that has't by Instinct from above: He speaks but coldly, has no voice of fire, As those that Love in person do's Inspire; Nor can his Elevated fancy rise, Equal to tb'hight of Loves grand Mysteries: Tis thou, O Love! thy only Master Art, Thou only thy own Precepts caust impart, Teaching unlettered Souls in a fair Eye, To read (what thou wroughtst there) their destiny; Tis thou unty'st their Tongues and mak'st them break Not silence only, but in Numbers speak; And what's more strange, O hid∣den Eloquence Of Love, and it's more powerful Influence, Mak'st an half unspoken word do more Thou sweetest strains of Rhe∣torick cou'd before, And with a sigh can greater passi∣on on move Than a set speech from one that knows not Love; For silence has it's voice and can beseech Coming from Love silence it self's a speech. Then let who will turn o're Phi∣losophy, And search for Love where Love did never ly, I'll learn by rose in some fair Ladies Eye. And though my rural Muse can not rehearse Like those that Grace their Love with lofty Verse, Yet the most lofty Verse shall to my strains Stand up like barren Hills to fruit∣ful plains. For though they're only carv'd on some rough Tree, Yet growing like my Verse, my Love shall be.

  Love has ma∣ny tickling Conceits atten∣ding it,* 1.77 which are so sweet and pleasant to the Fancies of those it possesses, that many would willingly think or talk of no other sub∣ject, and this stirs up in them a desire of Enjoying what they Love, and that puts them upon Enquiry and asking many strange and frivolous Questions of Star-gazers, Fortune-tellers, Figure-slingers, Gypsies, and the like, in which they throw away their Money and Time; some re∣quire

• to see the Pictures of them in a glass who are destined to be their Husbands? when married, how many Husbands they shall have? whether kind or unkind? when they shall be married, what Children they shall have, and how fortunate they shall live? and such Fooleries; which the Party can no more tell them than they can tell him, or could inform themselves before they came to consult him, Some of the female Sex, forsooth, undertake to resolve Love-questions, and be stiled wise Woman, which brings an odd Fancy into our Heads.— It happened once upon a time,* 1.78 that a Mother would needs carry her Daughter, who was Ripe for Love-Enjoyment, and Courted by a young Spark, to be resol∣ved whether it would be a lucky Match: This womans Son about six years old, seeing them dressed fine, and going abroad, was very inquisitive to know whither they were gadding, she put him off at first with a Sugar-plumb or two, but grow∣ing more earnest, and crying to go with her, Come, Peace, says she, there's my brave Boy, we are only going to the wise Womans, and will be here again presently, and bring you home a fine thing: Yet this satisfied him not, but set him in a lou∣der Bawling, to this tune, O Mother let me go with you; O pray good, dear Mother, let me go with you, I never saw a wise woman in all my born days; and so she was compell'd by his Impor∣tunity to take him with her, and satisfie his Curiosity with the sight of one she fancy'd to be so.— Love has been the occasion of fin∣ding out many curious Arts,* 1.79 for what will not a Lover stu∣dy to please his Mistress: Tis held, the first Picture that e∣ver was drawn, was taken by Deburiade's Daughter, for her Love about to go to the Wars, Coming to take Leave of her, she to Comfort her-self the bet∣ter in his Absence, drew his Picture on the wall with a Cole, which her Father afterwards fi∣nished in lively Colours. Vul∣can is held to maKe the first Curious Necklace that ever was seen for Hermione the Wife of Cadmus, of whom he was passio∣nately Enamoured. The Stockin Engine of a later date, was the Projection of a young Lover, who jesting with his fair Mistress, happened to pull out her needles as she was knitting, which so an∣gered her that she banished him her presence, and he was con∣strained to mourn in his Exile, till Love quickned his Inventi∣on to bring his engine to per∣fection, and with it made an Attonement and was restored to Favour.— Love is held to be the first Inven∣ter of all our

• Tilts and Tournaments,* 1.80 Orders of the Golden Fleece, Garter, &c. By which Inventions, Em∣blems, Symbols, Impresses, and the like, they laboured to shew and express their Loves to fair Ladies, when they came to be Spectators of any private or publick Shews or Entertain∣ments; even the Rural sort, when they once sip Loves Ne∣ctar, are all apish and spright∣ly on a Suddain, Menacles and Carydon, Swinherds and Shep∣herds, tasting this Love Liqour, are inspired in an instant, and instead of what has been menti∣oned, they have their Wakes, Eves, Whitsun-Ales, Shepherds Holy-days, Round-delays, Ca∣pering-Dances, and then at more leisure times, those that can write, cut their Mistresses Names on the Rhine of some spreading Beech, or Alder∣tree, with his own under it, by some road side, that she may be sure to see it as she passes along: Those that are less learned cut a true Lovers Knot, and set their Mark under it, in the fi∣gure of a Pair of Pot-hooks, The Chusing of Lords, Ladies, Kings, Queens, and Valentines, they owe to Love, that first in∣vented such merry Meetings that he might more liberally and oppotunately bestow his Shafts, as the old saying is:

  With Tokens, Gold divided, and half Rings, The Shepherds in their Loves are blest as Kings.

  Nor do they want Poetry to Garnish it, though a little home Spun, which makes the Rural Girls like it the better; because it is the Native Product of their Sweet-hearts brains, not stole or borrowed, and pretended to be their own; a Trick ma∣ny of our Town Sparks fre∣quently use, but run to this purpose.

  Thou Honey-Suckle of the Haw∣thorn hedge, Vouchsafe my heart in Cupids Cup to pledge; My hearts dear blood, sweet Ciss, is thy Carouse, Worth all the Ale in Gammer Bub∣bins house. I'se say more, affairs call me away, My fathers Horse of Privinder do's stay; Be thou the Lady Cresset light to me, Sir Trolly Lolly will I prove to thee; Written in haste, farewell my Vi'let sweet, On Sunday pray let's at an Ale∣house meet:

  Love's soveraign∣ty extends every where,* 1.81 and let some Stoicks pre∣tend What they will, yet in spight of all they can do, they cannot resist him, at one time or other he will be too hard for them, and show them strange Vagaries, make them melt into a passion, notwithstanding flinti∣ness

• We see that slints are melted, and run down with Material fire, and if so, conse∣quently the fire of Love being more pure and subtil, can't miss to mollifie the Heart on which it fixes. Some Empe∣rors and Kings have built Ci∣ties, that they might be called by their Mistresses Names, and stand as lasting Monuments to their Memories; Dionisius the Sicilian would bestow no Offi∣ces nor places, consult of no Affairs of State, without the Advice and Consent of Mirrha his Mistress — Constellations, Temples, Statues and Altars have been Dedicated to Beau∣teous Women by their Admi∣rers; for Love indeed is Sub∣ject to no Dimension, cannot be survey'd by any 〈◊〉〈◊〉 or Art; so that the greatest pre∣tender must be of Haedus's opi∣nion, if he has not had large experimental Knowledge, viz. No Man can (says he) Dis∣course of Love-matters, so as to Judge aright, that has not in his own Person made Tryal, or as Aeneas Sylvius says, has not been shot through with Loves Arrows, Moped, Doa∣ted, been Mad Love sick; so that you may find, Experience is the best Master when all's done. Ovid Confesses, that Ex∣perience taught him to discover so many of the intriegues of Love, as to instruct others in some things relating to it's mi∣steries. Love when all is said that can be alledged, is best sa∣tisfied with the Fruition of that beautiful Object,* 1.82 that occasioned it. The last and surest Refuge and Reme∣dy to be put in Practice, in the utmost place, when no other will take effect, is to let the Young couple have their mutual Wishes according to the Poet.

  Julius alone can quench my hot de∣sires, With neither Snow nor Ice, but with like Fires.

  When all his done, says Avicenna, there is no safer or speedier course, than joining the Par∣ties together according to their Desires and Wishes; as the Cu∣stom and Form of Law allows, and so we have seen those quickly restored to their for∣mer healths, that languished till they begain to stumble at the brink of the Grave, and wanted but another step to be in it: After their desires were satisfied, their Discontents cea∣sed; and we thought it strange: our opinion is therefore, that in such Cases, Nature is to be obeyed. Aretus gives us an in∣stance of a young Man, who was so relieved and restored, when no other means could prevail; but this Happiness is many times hindred by Parents, Guardians, want of Fortune, Nobleness or Gentility. The Germans hardly allow any Mar∣riages,

• but in their Degrees of Birth and Fortune; then again many times the dislike of one, frustrates the wishes and lan∣guishing desires of the other. The Spaniards decline Widows, and care not to Marry with them, though Young, Hand∣som, and Rich; and among the Turks, if any live unmarried to twenty five years she is accoun∣ted an old Woman, and not regarded as to matters of Love; some young Women are Proud and Scornful, as Callyrrhoe, who being dearly beloved by Cho∣resus, the more his Love increa∣sed, the more she had an aver∣sion and hatred towards him, she made him Pine and Lang∣guish, till of a beautiful Youth she reduced him to a Skeleton; then on the other hand the fair 〈◊〉〈◊〉 Loved, but he rejected her to fly into the embraces of Adulterous Arms, which ruin∣ed him and all his race: it is sometimes found that Lovers languish, because they dare not speak, or make their Case known; the Heart sends up the 〈◊〉〈◊〉, but the Words are stopt and cannot get utterance. It is said of Elizabeth Daughter to Edward the Fourth, and after∣ward Wife to Henry the seventh, when she first saw that Prince after his Victory at Basworth∣••old she passionately fell in Love with him; and though there had been overtures of Marriage proposed before; yet he could not forbear uttering this soliloquy: O that I were worthy of the comely Prince, but my Father being dead, I want Friends to motion such a Matter; what shall I say? I am all alone, and dare not o∣pen my Mind to any; what if I acquaint my Mother with it? O bashfulness forbids that! Well then, what if I should tell some of the Lords the Secrets of my Breast? No, Audacity is wanting: O then that I might confer with him in Person, per∣haps I could let fall such Words as might discover mine Intenti∣on. Love in such a Case fires the Breasts of many and yet fear and bashfulness keeps in the Flame that torments them: How ma∣ny modest Maids may this re∣ferr to: says one, I am but a poor Servant, what shall I do? I am, says another, Fatherless, and want means: I am, says a third, Buxom and Blithe Young and Lusty, but alas. I can't tell what the matter is, I have ne∣ver a Suitor? though I stand in the Market upon Sale, no Body cheapens me; this is a mournful Song for Young Persons to sing or rather sigh out. Love, thus we see Dances in a Ring, and Cupid hunts it round about; one that Doats is perhaps Doat∣ed on at the same time, and knows it not, or at least where he Loves, though he is not beloved again, yet another whom he despises, doats on him; but when all is done, the only Happy Love, is to Love where one is, or doubts not but to be beloved again. It

• is the Folly of many Young Ladies, to think the longer they stay, the more Felicity they shall have in being Admi∣red and Adored; and that at last, they may pick and chuse, and make their Fortunes as they please; when alas it is no such matter; for time will steal up∣on them and dim those sparkles in their Eyes, that gave such a Diamond Lustre, and set such value upon their Beauties; the Roses and Lillies in their Cheeks will fade beyond the repair of Art; and the natural sprightllness, heat and vigour will decay, and then their Admirers like Swallow will fly to a brighter and warmer Sun; and then good Madam to all your exalted Expectati∣ons, your Mountain will then bring forth but a Mouse; there∣fore be advised, and let not Youth that can never be recal∣led again, slip away; for the Poet tells you true,

  She that was er'st a Maid as fresh as May, Now's an old Crone, Time swiftly posts away.

  Then take time, while you may make Advantage of Youth and Beauty, and let not your Lo∣vers pine away, whilst you linger and delay their Happi∣ness; but kindly meet, whilst you are in the flower of years fit for Love-matters.

  Fair Maids go gather Roses in the Prime, For as flow'r Fades, so goes in your Time.

  Half our Lives are frequently passed over in sleep, or what is next to it, in pursuing Trifles; and yet we scarce perceiv'd how time spins away, till we come within two steps of the Grave, and then we are apt to start and begin to bethink our selves, that we have in a man∣ner dreamed away our Lives, and let time slide through our hands without improving it in the Pleasures and Enjoyments of Life. Danus of Laced•••••• being exceeding Rich, and hav∣ing many Beautiful Daughters, would not let them lose their Time in Expectation of extra∣ordinary Rich Matches and suitable Conditions; but chose out as many handsome Young Men of Virtuous Lives and in∣viting them to his House, di∣stributed his Daughters among them in Marriage, and gave them great Portions, and was highly commended, that he e∣steemed a virtuous Mand tho' Poor, before a Rich Vicious one, of which they might have had choice: Rhodope a beaute∣ous Aegyptian Lady, was very curious in making choice of a Husband, and at last a very strange accident procured her the Diadem; for as she was ba∣thing her self in a Fountain, an Eagle stooped and catched up one of her Shoes; and as Psammeticus was in an open place, sitting on his Throne in

• ... Memphis, he drop't it into his Lap; the King admiring the Beauty and Comeliness of it, caused it to be proclaimed, that the Lady that the Shooe belong'd to, should repair to Court, and when he had be∣held her Beauty, he made her his Queen. But we would not, Ladies, have you decline Mar∣riage, in hopes that such a thing may befall any of you; for such a wonder may never happen a∣gain; be kind therefore and Pity your Languishing Lovers, Cure those wounds your fair Eyes have made in their Souls, and the Affliction your neglects and slightings have thrown upon the Body; Pity those that sigh for your Favours, and think they have all Heaven in a gracious Smile, do as you would willingly be done by, if your Condition was the same; since you were born to make men Happy, decline not to Answer the one main end of Creation; but let men be convinced, that you are better natured than they take you to be; and you will find a World of Felicities in a Happy Marriage-state, wherein you, though the Hus∣band is reputed the Head, will be to him as a Crown and Or∣nament above the price of Ru∣bies.

  Mans best Possession is a Loving Wife, She tempers anger, and do's hin∣der Strife.

  There is no Joy, no Sweet∣ness, no Comfort, no Pleasure in the World like happy Mar∣riage, where there is a Union and Harmony of Sculs, as well as Conjunction of Bodies; but more of this under the particu∣lar Heads of Matrimony. has a universal Dominion,* 1.83 exten∣ded over all Crea∣tures, as well ir∣rational as ratio∣nal, according as they are capacita∣ted to receive its power and influence, and like the Load∣stone, draw Affection even at a distance: some may demand how it comes to pass, that there is a Harmony in the Minds of Parties only by report, when distance of place or opportuni∣ty never allowed any inter∣view: to which according to the Opinion of the Learned, we answer, Love of this kind is not frequent, yet sometimes happens, and powerfully ope∣rates: Recommendation has a great force, and Fame obli∣ges us many times to admire great Actions on the bare re∣port of them, and paints them so to the Life in the Relation, that Fancy forms them to our Imaginations, as if we were present and Spectators of them, moving our Passions to favour or dislike them, according as they are represented; so those that by good Report, we be∣lieve to have some Perfection in Virtue, Science or Beauty,

• attract or draw our Affections to admire or love them; or on the contrary, to despise and have no regard for those that are represented to us, as vicious or deformed either in Body or Mind. Lovers many times breaking off upon little diffe∣rences and Cavils, sometimes upon Jealousie of Rivals or the like, return like a low Ebbing of the Sea, with a greater Flu∣ctuation of Passion; and the Rea∣son we give is, because Love is in this Case to be compared to flame, that is encreased the more, the stronger Impression the gathering blasts of Wind make upon it with united force, by whose feeble defect it be∣fore seemed for a time to ex∣pire, or to the same purport: Love augmenteth by some dis∣favour, that one Lover recei∣veth from another, so as they are for some time unassociated and retired; but after they de∣sire a Reunion of their Affe∣ctions, it is reinforced with greater Ardour, and a Passion more irresistible, as fearing a∣gain to hazard what they were so near losing, through Inad∣vertency, Peevishness or Ill-hu∣mour. Love again is found to augment where Rivals are in the Case, and though but cool before, grows hot and is infla∣med; and the Reason we give you for this, is, because that Jealousie blows up and kindles that affection, which before lay as it were securely sleeping, as it were in its Embers, with∣out expecting any Disturbance or Molestation, or dreaming of any Prevention; which now it is forced to rouse and stand upon its guard to hinder by In∣terposition. Love sometimes is attended with extream bashful∣ness in either Sex, and takes a∣way the power of Free-speak∣ing; so that though we are willing, we cannot at least without Haesitation or abrupt Stammering, utter our Mind; when in all other Matters we are Volatile, open and free. And this is, because and amo∣rous Appetite is not necessary in matters of free Conversa∣tion, as the others are, and o∣pen, Practice thereof is aba∣shed, by being frequently sub∣jected to Censure: Love that is modest, fancies it ought to be very Private, and more than all this, the Mind being preoc∣cupied in its retirement upon a matter of so great moment, can∣not so suddenly dilate or com∣municate it self to the facul∣ties, or through timerousness of speaking amiss, and so conse∣quently giving offence, is not so ready to frame apt-words into Expressions, that it fancies suf∣ficiently pleasing. Love has strange habits, various Effects upon the Bodies of Men and Wo∣men, sometimes casting a pale Shroud over them, at other times a rosy Blush; and again, sometimes they seem to be in a dead Calm, and at other times in a very quick Motion; some∣times hot and sometimes cold:

• To this we answer, they are pale and wan, when the par∣ties are in fear or despair of the Success their Love had hopes of, or aimed at; because such Passions constrain the Blood to retire to the Interiour parts, to give succour to the afflicted Heart; by reason whereof the Extremities of the Bodies are left destitute of suf∣ficient heat to maintain a lively Colour; but when on the other∣hand is an Expectation of what is so earnestly coveted and desi∣red, then the Blood flowing into the Exteriour Parts, gives a Vermillion Blush, and the Heart being disencombered of grosser Matter, attracts the more rarified Spirits, which enliven and give it quicker Mo∣tion; of which by its dispen∣sing Operation, the whole Fa∣brick participates in a greater Measure. Love in Men and Women, has been variously censured, and disputes have a∣risen, over which of them it has the chiefest ascendant. Vir∣gil and other Poets, have accu∣sed the fair Sex of extream Le∣vity and Inconstancy; never∣theless it seems evident to us, that Reason and Experience de∣clare the contrary, viz. Rea∣son, in as much as they are cold∣er than Men, and the Nature of Cold is to include or shut up; when heat which abounds more in Men, disunites and dis∣solves; and by Experience it is generally perceived, that they are more Firm and Constant in Love, and Men less faithful and permanent, being oftner deceiv∣ed and disappointed than they deceive or fail in their Love and Affections: from this we proceed to a very nice Query, yet seeing it falls in our way, we must answer it as well as we can; and that is, Why Wo∣men bear a more ardent Affe∣ction to those that have first en∣joyed them, which is many times seen, than to any other, though upon second Marriage, &c. Our Opinion in this Case, is, Because the Female receives her Perfection in Copulation with the Male, as a matter by Union with the Form, which inclines their Love more strong∣ly to those who were Instru∣mental in giving them a begin∣ning of Perfection: Or because those who have depucillated them, hold the fairest and richest Gage of their Love, which is their Virginity. Love we fre∣quently find, is more powerful in Mothers towards their chil∣dren, than in the Fathers; and the Reason to be given for it, is, that they cost them more Dear in carrying them in their Womb, and bringing them forth; and not only so, but that they contributed towards them in a larger degree, by so long nourishing them with their Blood in the dark Cell of Nature and produced them in the World with the Peril and Hazard of their Lives; when on the contrary, the Fathers have only the Pleasure in begetting

• them, and after that little or no other concernment relating to them, till they are grown to strength, and in a manner able to shift in the World; un∣less the providing necessaries, which usualy pass through the Mothers Hands. Love again is to be considered in another Case, and that is, why it more fervently descends from Parents to Children, than ascends form Children to Parents; and in this Case, three Principal Rea∣sons are to be assigned. The first is, that the Parents Love their Children as part of them∣selves, and begin early to do so, even from their Birth; for which Reason their Love is more strongly settled and for∣tified, and Children Love springing up afterward (aba∣ting Childish fondness, which lasts but for a time) from Judgement and Knowledge, which many times a misunder∣standing, or some fancy'd ill∣usage very much hinders in its encrease, takes not so firm a root in the Affections. Se∣condly, Nature has so ordained that all Creatures shall have a special Care to their Helpless Young, least by their neglect they perish through their inabi∣lity of subsisting, and the ends of Creation cease; when as Parents grown up in years of understan∣ding, so provide for themselves, that they rarely stand in need of their Childrens assistance, and only require from them Duty and Obedience, which God enjoyns them to yield, in Love of long and happy days, &c. And thirdly, the like Love remains in them to descend to their Posterity, which verifies the old saying, that Children cannot be fully sensible of the Love and Tenderness of their Parents towards them, till they become Parents of Children themselves; and have experi∣enced that Cordial Affection, by which Nature hath linked them together; for she always has regard to the Conversation and Promotion of the Species, which she maintains in the con∣tinual Succession and uphold∣ing of her Individuals; looking still forward to carry on her workings regularly to the end of the World, that so keeping all things in their proper Or∣der, she may finish her great task, and give up her account fairly stated to him whose Vicegerent she is, in managing the Generative part of Affairs in the lower World; however, though Nature does not so strongly encline the Love of Children to Parents, as that of Parents to Children, yet we conclude, they ought to Love and Reverence them to the ut∣most of their Power, assisting them to their abilities in all that is reasonable and requisite, to stand by them in Poverty and Affliction, and to what Promo∣tion soever they are raised, to own and acknowledge them un∣der God, as the genual Au∣thors of their Being. Love is

• subtil and ex∣perienced as well at under∣mining as bat∣tering,* 1.84 and therefore Lady's, tho' you are Triumphantly seat∣ed in the Fort of Honour, yet Loves Artillery will reach you there, or if they carry too short, with a Mole-like diligence he will work his way till he can spring a Mine in your hearts, and blow up your Affections in∣to a flame of desire; Beauty can hardly be secured from At∣tempts in its greatest strengths: However, we would you have so constantly firm in your Re∣solves, that you make the best resistance you can, be cautious and stand upon your guard to prevent Surprizes, and if you must yield at last, let it look no∣ble and generous, like a Victory, thro' the brave resisiance you have made: that all or mostyoung Ladies are prone and inclined to love, nothing is so certain, yet they must not give their Pas∣sion the Reins too soon, least it run away with the Reason and Discretion.—Love is an Affection privily received in at the Eyes, and speedily convey∣ed to the Heart; the Eyes are the Harbingers, but the Heart is the Harbourer of it, look well to be sure then before you like. Love conceived at first sight seldom lasts long, therefore de∣liberate with your Love, least it be mis-guided; for to fall in Love as it were at first Look comes rarely to any good con∣clusion: Portion may wooe a Worlding, Proportion a youth∣ful Wanton, but it is Vertue that wins the Heart of Discre∣tion: admit he have the one to purchase your Esteem, and the other to maintain your Estate; yet his Breast is not so transpa∣rent, as to see through it the Badness of his Disposition; if you then take his Humour on Trust, it may prove so perverse and peevish, that your expected Heaven of Bliss may be turned into a wild Wilderness of Con∣fusion and Sorrow. Themistocles the brave Athenian General, being asked by Nobleman, whether he had rather marry his Daughter to a vicious Rich man, or an honest Poor man, returned for Answer, That he had rather give her to a Man without Money, than to Money without a Man: whence it was that the beautiful Porcia being asked when she would marry, replied when she could find one that sought her and her Ri∣ches: there is no time requires more modesty from a young Lady, or Gentlewoman, than in wooing time, a bashful Blush then best commends her, and is the most moving Orator that speaks in her behalf, like Venus Silver Doves, she is ever brou∣zing on the Palms of Peace, whilst her Cheeks speak her love more than her Tongue; there is a pretty pleasing kind of wooing drawn from a conceiv∣ed, yet a concealed Phansie;

• might they chuse, they would con∣verse with them freely, consent with them Friendly, and impart their truest thoughts fully, yet would they not have their bash∣ful Loves find Discovery, accor∣ding to the old Verse:

  Cloris to the Willows like a cun∣ning Flyer, Flies, yet she fears her Shepherd should not spy her.

  Whatever you do, Ladies, be not upon any Account whatever induced to marry one you, have either Abhorrency or Loathing to; for it is neither afluence of Estate, potency of Friends, nor Highness of des∣cent, can allay the Insufferable grief of a loathed Bed; where∣fore, to the Intent you may shew your selves discreetest in that which requires your Discretion, discuss with your selves the Parity of Love, and the Qua∣lity of your Lover ever respect∣ing on those best Endowments which render him worthy or unworthy of your best Esteems; a curious eye guided by under∣standing, will not be taken only with a proportionable Body, or smooth Countenance. Justini∣an a noble Roman Lady, being unadvisedly Married, grievously exclaimed against her hard fate, in being Married to one more rich than wise: and this is the Case of many Ladies of our times, which frequently brings them to a too late Repentance. Let Deliberation then be the Scale wherewith you weigh Love with an equal Poise; there are ma∣ny cousequent high Circumstan∣ces which a discreet Woman will not only Discourse, but discuss before she enters into that ha∣zardous, though honourable State of Marriage; Disparity in Descent, Fortune or Friends, do often beget a Distraction in the mind; Years disportionable be∣get a dislike, Obscurity of Des∣cent begets Contempt, and Ine∣quality of Fortune, Discontent; if a Lady is at Years of Dis∣cretion, and will Marry to one younger than her self, that is, if he has not attained to a Manly Gravity and Soberness, she must bear with him till ri∣per Experience bring him to a better understanding. Let your usage be more easie than to wean him from what he af∣fects by Rigor or Extremity; youth most commonly will have it's swinge, time reclaims it, and then Diseretion will bring him home; so conform yourself to him as to comfirm your Love to him; and undoubtedly this Conjugal Duty, mingled with Affability will compleatly Conquer the Moroseness of his Temper: If he be old, and you have made it your Choce, let his Age beget in you the greater Reverence, his words should then be to you as so many aged and time improv∣ed Precepts, to inform you; his Actions as so many Directions to guide you, his kind rebukes as so many Friendly Admoni∣tions to reclaim you, his

• ...

  Bed, you ought so to Honour, as not to defile it with an un∣chast thought; his Counsel to keep, that is, of any weight 〈◊〉〈◊〉 moment, as not to trust it to the Breast of any other; be a Staffe in his Age to support him, and a hand upon all oc∣casions to help him; his being rich must not exalt or puff up your mind; but let your De∣sires be, that you employ that bounty of Heaven for the best advantage, to Gods Glory and your own Credit; Communi∣cate of your wealth to the feed∣ing and cloathing of Christ's poor needy Members, that by so doing you may heap up a du∣rable Treasure in Heaven, and be received at the last day to enjoy it Eternally.—Let not the poor condition of your Husband in∣to which he is fallen by ac∣cident or Misfortune lessen your Love or Esteem for him; but let his Poverty make you rich in Vertue, least repining and grow∣ing less in Love and Fidelity, upon such a Tryal, you meet with the reproof we find in Lu∣ter, which Pompey gave Corne∣lis when she lamented his over∣throw in the great Battle, fought with Caesar in the Pharsalian Fields, for the Empire of the World, which threw her into Confusion, Shame and Blush∣ing viz.

  Why is thy noble strength of Cou∣rage broke, (Women descended from so great a Stock,) By the first wound of Fate? Thou hast the way To purchase Fame that never can decay. Thy Sexes praise springs not from War or State, But faithful Love to an unhappy Mate; Advance thy thoughts, and let thy Piety Contend with Fortune, Love 〈◊〉〈◊〉 now cause I Am vanquish'd, sure 'tis more true Praise for theec To love me thus, when all Autho∣rity, The Sacred Senate, and my Kings, are gone, Begin to love thy Pompey now alone: That Grief extream, thy Husband now alive, Becomes thee not, thou shouldst that sorrow give To my last Funerals; thou art be∣rest Of nothing by this War, thy Hus∣band's lest Alive, and safe, his Fortune's only gone; 'Tis that thou wailst, and that thou lov'st alone.

  Let the old Proverb be crost by you, that says, When Poverty forces rudely in at the Fore-door, Love retreat at the Back one. Let your Affections Counter∣poize all Afflictions, no Adver∣sity should divide you from him; before you are Married, you are in a manner your own Law-maker, but being once en∣tered into a Matrimonial Estate,

• ...

  you must be very mindful of the solemn Promise you have made before God and the As∣sembly in his Holy place; none can absolve you from the per∣formance of that Honour, Obe∣dience and Love you enjoyn your self towards a Husband; therefore whilst you are your own, it is good to sit down and seriously consider of so weighty a Matter, sift him before as narrowly as you can, and if you cannot conveniently do it your self, get a faithful Friend to do it for you; and whilst in a single State you are free from all En∣gagements, carefully avoid the Acquaintance of Strangers, if you think they have a Design to make Love, till if possible an Equiry may be made in∣to their Conditions and Cir∣cumstance; neither affect Varie∣ty, nor Glory in the multiplicity of your Suitors; for there is no greater Argument than that of Mutability and Lightness: have a care of Vows, unless you are so∣lemnly resolved to keep them; constant you cannot be when once you deviate from them, nor can you easily if ever re∣cover a Reputation lost by such a Violation. —Let your care be, before you arrive at this honourable State, to lay aside all wanton Fancies, for it can ne∣ver promise you good Success; because the effect cannot be good, where the Object is not ••ending that way; wanton Love has a Thousand ways to pur∣chase a few Minutes of peniten∣tial Pleasures; your Eyes, and by them the Senses of your mind, are averted; your Ears, and by them the Intentions of your Heart are perverted; your Mouth speaks, and by that o∣thers are deceived; your touch warms and kindless Desires, and every small occasion blows up your Love into a Rage. These Exhorbitances must to your ut∣most Endeavours be remedied, and therein you must use the method of Art, to remove the Cause, and the Effects will cease: Let us then give you suitable Direction in these Matters; and to do it, we must first discover the Incendiaries of this Passion, next the Effects arising from them; and Lastly, their Cure or Remedy; the Original grounds of this wandring Fancy, or wanton Phrensie, are concluded in this Distick,

  Sloath, words, Books, Eyes, Consorts and Luscious Fare, The Lures of Lust, and Stains of Honour are.

  For the first, Sentensius has it, viz. He had rather be exposed to the utmost Extremities Fortune could inflict on him, than subject himself to Sloath and Sensuality. For it is this only that maketh Men and Women in some degree a kind of Bruits or irrational Creatures. As for lewd Books, they are Nurseries of Wanton∣ness, and therefore to be avoid∣ed, lest like the Snake in the Fable, being too much warmed

• ...

  in your Opinion, and use of them, they become dangerous Enemies to your good Name and Repose; again then your Eyes are those Windows, by which many hurtful things enter: our first Female Parent greedi∣ly fed her Eyes on the bainful Fruit, before your Heart desired or coveted it; she fixed the de∣sire and motive to Transgression there, and that to consummate the Grand offence, communica∣ted it to her Appetite, and ren∣dered it impatient of delaying a Satisfaction in the Curiosity; seeing she desired, and desiring coveted, and coveting she tast∣ed; in a fatal hour for Mankind, who had eternally perished by that single Act of Folly, had not the rich redeeming Blood of God atoned for the Transgres∣sion, had not the offended laid aside for a time his dazling Diadem of Stars, and disrobed himself of his visible Glory, and by dying set the Offenders free again. Consorts are the Pur∣loyners, and Wasters of time; their insignificant Conversations rob you of many precious Op∣portunities, which if well im∣proved might mainly contri∣bute to the Happines of Life here, and hereafter; chuse them, if any such, as in whose Con∣versation you may have assured hope of being bettered in both Estates; chuse such as you may worthily admire, when you see and hear them; when you see them live up to what they pro∣sess, and hear their cordial Ad∣vice, and wholesome Instructions. —Lastly, Luscious Fare inordinately taken, is the fuel of inordinate Desires, which must be abstained from; you must in this Case be very tem∣perate, if you intend to have your understanding strengthned: and now we come to the evil Effects of a wanton Fancy, we will not however here draw the Curtains of Honour, to ex∣pose those amazing Tragedies it has occasioned. Histories a∣bound with the mournful Ca∣lamities it has ushered in, to the ruin of many, whose Fames it has Eclipsed, and whose flou∣rishing Lives it has untimely caused to set in Blood; but ra∣ther proceed to give some Di∣rections for its prevention or Cure: The best and Sove∣raignest Antidote is, for the fair Sex to fortisie their weakness with the strength of Resolution; they must not be too liberal in bestowing their Favours, not too Familiar in publick Con∣versation; especially when en∣tred into a marriage State, they them must make a Con∣tract with their Eyes, not to wander abroad, lest like Flies they are catched in the infe∣ctious Snares, that will hinder their innocent Retreat; they must beware how they enter into Dialogues, and Love Nego∣tiations, treating though in a kind of Railery or Banter too freely; for the blind Boy, as they term him, has a Thousands traps laid for such a pretend to stand

• ...

  at Defiance with his Power, by too much depending upon their own strength; and being strag∣led into the Road where he lays them, it is a wonder, nay a Miracle if they escape them all: they may fancy he has no Eyes, and so think to make Pastime with him, as the Phi∣listins did with Samson; but a∣has, they may for all that too late find themselves over∣whelmed past Recovery: Pray Ladies, mark how a Fly plays a∣bout the sensless Flame, fanning with her Wings in sport, as if she intended to extinguish its Brigthness by the percussion of the Air she forces upon it, when all on a sudden her jesting is spoiled, for coming to near, it singes her feeble Fans, and for want of their support down she drops, and lies helplesly grov∣ling on the Table, despoiled of her best Helps and Ornaments, and disabled for ever to re∣lieve her self; to which purpose we thus find it vesified,

  So long the foolish Fly plays with the Flame, Till her light Wings are signed in the same.

  You need therefore be very 〈◊〉〈◊〉 and vigilant, and like a Ge∣neral encampimg in an Enemies Country, keep your Out-Cen∣tries upon the watch, to take and give the first Alarm, for the Prevention of danger and ruin; your Judgments, your Reason, your Prudence, joyned with your utmost Caution, are all little enough in some Cases, to avoid the Baits and Nets that are laid for you by the Students in Loves Mistery, to take a entrap Fe∣male Credulity. They can tip their Tongues with Rhetorical Protestattions, on purpose to gain more easily a good Liking, Credit and Belief with those they intend to allure and whee∣dle into the danger of Loves Pit∣falls. The Purchase of an un∣lawful Pleasure makes them ma∣ny times set their Souls at Stake to gain it, with Vows and Pro∣testations never intended to be kept, but breathed like com∣mon Air, dressed in the softest Tones and Accents of languish∣ing Lovers, into the credulous Ears of the fair one: they whose Honour they design to betray, whose Virginity they intend to Sacrifice to their Lusts, and whose good Name despoil'd of it's Beauty and Lustre, spotted and sullied with Infamy and Disgrace, they are proud to bear in Triumph, as a Trophie of an inglorious Victory. Ladies, be not altogether without some Suspici∣on, where there may be no occa∣sion for it, as those are who sus∣pect the watch-word to be be∣tray'd by Deserters, and there∣fore may as well be in the Mouths of Enemies as Friends; but however, in such Cases you must conceal it to the utmost, for avoiding offence, where in the end their may be no Reason for it. Be sure, if your Fancy be apt to Rove and straggle a∣broad,

• ...

  to Check and call it back er'e it goes too far, and is past the reach of your Com∣mand; however, think not that by what has been said, we go about to tye you up to a severe Strictness, to lay heavy Chains upon your Wills and Affections, to bind under too hard Re∣straints: No, we only pretend to give such Cautions as are necessary for the preventing Dangers and Inconveniencies, rash and over-hasty Engage∣ments are to late Repentances; too much slighting, where not∣withstanding many false Attacks, there may be a sincere tender of Love and cordial Affection, if you have any liking or en∣cline to Marriage, looks too much like scorn and disdain, and may by some be interpreted an unbecoming and ill-tim'd Pride, from whence a growing Discouragement may arise to a Gygantick Stature, that may over-shadow the prospect of your Fortune. There is a great difference between a Wise and an Extravagant Love; the one ever deliberates before it fixes, or so much such as soberly likes; the other likes and resolves before it deliberates; the one sees with the discerning Eyes of Reason, the other with the Moon-blind ones of Passion. There is a mo∣dest Coynels that can no ways give offence, but rather attracts Love (as the Needle touched by the Loadstone, is by the Magnetick Vertue is retains, com∣pelle'd to attend on the North) and gains Applause and Esteem rather than Distaste, and lay∣ing a Foundation for offence: indifferent Courtesies may be shewed, Affections may be o∣pened like Scenes, drawn to give a Prospect of pleasant Ob∣jects, which painted by a cu∣rious hand, seem though near, yet at a vast distance; but may be closed again, if Intruders at∣temp too narrowly to pry into what you would have them conclude is remoter than in∣deed it is. Seneca gave Ad∣vice to his Friends, to order and carry the Actions of their Lives in such even Scale, that none should justly find fault with them; set therefore al∣ways before your Eyes, the Ex∣amples of those that have gain∣ed Esteem and Reputation, in the prudent Management of like Concerns, and Copy out what they have left for your Instru∣ctions; troden paths of that kind are the best and safest to travel in, to prevent the lo∣sing your way; or if there you should happen to die, it is more excusable; because you have Precedents to produce in your Justification, that have been allowed and approved of by the Virtuous and Wise of divers Ages, for Modesty, Cha∣stity, and all manner of Virtues; yet have been Affable, Humble, Courteous, and Condescenders to lawful Love. Moreover, it is a course kind of Quality, That throws a Woman lower, when she covets to rise higher in opinion, de∣grading

• ...

  her from the Rank of those that are more refined; some indeed lift up their Voices like a Trumpet, because they re∣solve to be heard, or weary out those that mind not to give them Audience; and some again with their Drum rather make a noise, as if they were beating up for Voluntiers, and are very much out of Countenance, if none come in to them; Pardon us Ladies, if we yet find out an∣other sort (since what we un∣dertake is intended for your Good, that having such Exam∣ples before you, you may avoid falling into the like Folly and Error) and those are such as have no farther design than the Vanity of Conquest, striving by all the little Arts they can study to out-do and overcome others in Wit, Gaiety and Ho∣nour; and if they do it not in the opinions of others, they will be sure to do it in their own; and thereupon grow not a little proud of their Parts.— Beaviour ought to be exempt∣ed from these, if you would have it approved, for these are the dangerous Experiments, and being generally built upon a Sandy Foundation, totter and all when they are blown on by the least puff of Sense and Reason; Love indeed when gene∣rous, is to be accounted a Pas∣sion, but it is not safe for Ladies o play with it, no more than with Fire, but where it comes clad in Virtue, and you resolve to enter∣tain, and cherish in a Matrimo∣nial way; some are so hardy to suffer themselves, for their Di∣version, to be made Love to in jest, when at last the sly Insi∣nuate starts into a Passion on a sudden, and in spite of all re∣sistance changes into a trouble∣some Earnest, not be put off or avoided by too late Repen∣tance; and for this Reason you must keep all appearances of it at a distance, and not vainly fan∣cy You can be too strong for it, and beat it out again, when in the disguise of a fawning Friendship, it has been admitted, and trea∣cherously surprized unawares the Fort of your Breast: in suffering this, you act the part of an E∣nemy, by conspiring against your self, and opening an In∣let to your Ruin; for the Spark who is at first only admitted as a Tfsropie of your Victory, the humble Captive of your fair Eyes, finding his drooping Spi∣rits raised a little by the easie Doom you intend him, will soon take Courage and Invade you in your strongest hold, till he become the Victor, and you the vanquish'd. The first Resolutions of stopping at good Opinion and Esteem, usually by degrees grow feebler, and less unable to resist the Charms of Courtship, when cun∣ningly and pressingly apply'd. For many Ladies, whilst a Man is commending their Beauty, Dress and Parts, fancy by the aid of the Self-flatterer they carry about them, that he speaks so much Reason, and come so near their own Sense

• ...

  and Opinion, that he ought to be listened to, and they have much adoe to believe him in the wrong, when he is making Love in down right Earnest, con∣trary to his Engagement and Protestations when he was first admitted to the Freedom of Conversation; his Musical note, though as dangerous as the Sire∣nes, is charming in their Ears, and every soft Accent strikes the Strings of their Souls already tu∣ned in Concord, and at last they are whistled like Birds into the Net. Conquest indeed is so tempting and desirable in some Women, who are naturally Am∣bitious, that they are apt to mistake Mens Submissions, and not discern that their fair ap∣pearances are made up with a lesser Ingredient of Respect than of Art; though indeed there is less danger in some Men, who say extream fine things, and are always buzzing and fluttering a∣bout Ladies Apartments, than in those that lay their Design covert and close, with little Noise, but with more Intriegue; for the first sort are many times so vain, to be as well satisfied in the Pleasure they take to throw away their Complements on you, as they would be with your kindnest, and most oblig∣ing Answers; but where this O∣stentation fails, which indeed is never used by the other sort, you ought to look about you, their smooth Surface has a depth to overwhelm you; if playing too near the Brim, the ground unexpectedly slips away, and plunges you into it; you must then be always watchful and up∣on your Guard, for a profound Respect has more danger in it, than Anger or Raillery, by its jost∣ling the most exalted under∣standing out of place; for till Second thoughts come in to its Assistance, and restore it, it in∣sensibly steals upon us, and over∣turns our Defences, and takes us Prisoners, when we think we are most secure, when Anger and Raillery gives us warning, and passes over in Noise.— Love,* 1.85 or the Passion of the mind enclining to it, is very strange and un∣accountable in many Respects; it is of such Power in its Opera∣tion, that it has often taken the Diadems from Kings and Queens, and made them stoop to those of obscure Birth, and destitute of Fortune; working such won∣ders as is scarce credible to any, but those who feel its Power; it takes the Sword out of the Conquering hand, and makes him a Captive to his Slave and has such Variety of Snares to in. tangle the most wary and pru∣dent, that few have at one time or other escaped them: it is (an Author says,) like the Small-Pox, that in Youth, or riper years very few escape. As for this Passion, it sprouts into divers Branches, of the Fruit of which all are desirous; some indeed pretend to Arm themselves a∣gainst

• ...

  the Charms of the fair Sex, but whilst they are giving Advice to their wounded Friend, are frequently wounded themselves. Love so intan∣gled Eurialus Count of Au∣gusta,* 1.86 that at the first sight, falling in Love with a fair Virgin at Sienna named Lucretia, she at the same In∣stant had the like Passion for him, and they entirely united their modest Affections; but before the Marriage was Con∣summated, the Emperor Sigis∣mund in whose Service he was, hastily marched to Rome, so that he was forced to leave the Lady behind him; which struck such a Melancholly to her Heart, and possessed her with an Impa••i∣tience of his Absence, that she died for Excess of Love; of which unhappy Disaster he had no sooner Notice, but all his Friends had much ado to per∣swade him from laying violent hands upon himself; and though by their Tears and Intreaties, he was compell'd to Live, yet a Cloud of Melancholy always surrounded him, so that he was never seen to be Merry, or Laugh afterwards. Love so en∣chanted the Daughter of Char∣lemain the Emperor, that she fell passionately in Love with her Fathers Secretary, and admit∣ted him to give her private Vi∣sits in her Chamber, though she knew by the Law it was Death if discovered; when one Night it so unfortunately hap∣ned, that a great Snow Fell, and Eginardus fearing that the Prints of his Footsteps from the Prin∣cess Stair-Caise-door might be∣tray him, she undertook for the preventing it, to carry him on her back to his Apartment; which Frolick the Emperor be∣ing up late, espy'd by Moon-light, and the next day in Council sent for his Daughter, and deman∣ded of his Nobles what should be done to the Man who made a Mule of their Emperor's Daughter, to carry him through the Snow upon her Back, at a very unseasonable time of Night? To which they unani∣mously answered, He deserved Death. This made the two Lo∣vers tremble and change Colour, finding they were discovered; but the Emperor being given to understand, the Sincerity of their Affections, said, Well Eginardus, hadst thou loved my Daughters Honour, thou oughtest to have come to her Father, who is the proper Disposer of her Liberty, you have justly deserved to dye, but I give thee two Lives; take thy fair Portress in Marriage, fear God, and love one another. As for the Joy they conceived at this unexpected Declaration, we leave to Lovers in such a a like Condition to Judge of: And now since Holy Writ tells us, what Love is, I shall give you one more singular Example, and so proceed to the rest of the Branches of this excellent Passion, that so much enobles the minds of Men

• ...

  and Women. In the Seventh Persecution of the Christians, when Rivers of precious Blood were shed in all the Roman Em∣pire for the Gospel-truth one Theodora a beautiful and chaste Virgin was taken, and the bar∣barons Judge perceiving she preferred her Chastity before her life, Condemned her to the Stews, with an Order she should be ravished by as many as pleased; upon News of which a great many lewd Fellows came Crowding to wait the appointed time, when one 〈◊〉〈◊〉 a young Man, who bore her an extraordinary Love for her Piety, though he suspected the Attempt would be his Death, nevertheless resolved to free her from that Shame; and therefore pressing in in Soldiers habit before the rest, he pre∣vailed with her to change Cloaths with him, and so make her Escape; but he staying in her stead, was doomed to die. The Virgin hearing this, resolved to save him if possible, by sur∣rendring her self; but so cruel was the Tyrant, that this stu∣pendious Miracle of Love and Friendship prevailed not, for he doom'd them both to Death, which they suffered joyfully; and ascended to the Quite of e∣ternal Harmony.—Tho' the fair Sex be coun∣ted the wea∣ker;* 1.87 yet in this glorious Passion, they prove the strongest, superseding the Fidelity of of their Nature by the strength of an incredible Affection, so that being born up with that, they have often performed as wor∣thy things as could ••e expected from the Courage and Constan∣cy of mankind, even the most generous of them. They have despised Death in all the Varie∣ty of his terrible Shapes, and forced the strong opposing Bars of Difficulties and Dangers, to make way to the Centre of invicible Love, and in which they seemed proud to let it appear more strong in the grea∣test Extremities of their Hus∣bands; of which a few Examples will not be amss. Love in Aviz the Wife of Cicinna Poectus was exceeding; for having knowledge that her Husband was condem∣ned to die, yet Liberty given him to chuse was Death he pleased, she went to him, and exhorted him to contemn the fear of Death, and die Couragiously, and then giving a kind Farewel, she with a Knife hid in her Garments, stabbed her self, as re∣solving not to out-live her Hus∣bands fall and then whilst strength of Life remained, reaching him the Knife, she said, The would I have made, 〈◊〉〈◊〉, Smarts not, but that which thou art about to give thy self is I••tolerable to me, and so they both died Embracing each o∣ther with all the tender Ex∣pressions of a constant Affecti∣on. At the time the Empe∣ror Conrade the Third besieged the Duke Ou••tsus of Bavaria, in

• ...

  the City of Wensberg in Ger∣many, the Women perceiving the Town at the point of be∣ing taken, Petitioned the Emperor that they might de∣part with each of them so much as they could carry on their Backs; which being gran∣ted, and every one expecting they would come forth with their rich Apparel, Vessels and of Gold and Silver, and the like, they on the contrary neglecting them, brought every one her Husband on her Back; at which so extraordinary Love and Ten∣derness in these Virtuous women, the Emperor was so moved, that he could not refrain from Tears; and thereupon not only for∣gave them all, though before he had doomed them to De∣struction, but received the Duke into Favour, and highly praised the Women. And we find di∣vers others in Story, that have equalled, if not exceeded these we have mentioned. Portia the Daughter of Cato, and Wife to Brutus, hearing of her Husbands overthrow and Death in the Philippi Field; she for the great Love we bare him, determined to die, and though her Friends apprehensive of her Design kept all manner of mis∣chievous Instruments from her, she founds means to Cram bur∣ning Coals down her Throat, and so expired; others have leaped into their Husbands fla∣ming Funeral Piles, and so ex∣pired. Eumines burying the dead that had fail'n in the Battle of Jabbins, against Antigonus; a∣mongst others there was found the Body of Ceteas, the Cap∣tain of those Troops that had come out of India. This Man had two Wives who accompa∣nied him in the Wars, the one of which he had newly married, and another which he had mar∣ried a few years before, but both of them bore an intire love to him; for whereas the Laws of India require that one Wife shall be burnt with her dead Husband, both proffer'd them∣selves to Death, and strove with that Ambition as if it was some glorious Prize they sought after. Before such Captains as were appointed their Judges, the younger pleaded that the other was with Child; and that there∣fore she could not have be∣nefit of that Law. Tht Elder pleaded, that whereas she was before the other, it was also fit that she should be before her in Honour, since it was custo∣mary in other things, that the Elder should have place. The Judges, when they un∣derstood by Midwives, that the elder was with child, passed Judgment that the younger should be burnt, which done, she that had lost the cause departed, rending her Diadem, and tearing her Hair, as if some grievous Calamity had befallen her. The other all Joy at her Victory, went to the Funeral Fire magnificently dressed up by her Friends, led along by her Kindred, as if to her Nup∣tials,

• ...

  they all the way singing Hymns in her Praises. When he drew near the Fire, taking of her Ornaments, she deliver∣ed them to her Friends and Servants, as tokens of Remem∣brance; they were a multitude of Rings, with variety of pre∣cious Stones, Chains, and Stars of God, &c. this done, she was by her Brother placed upon the 〈◊〉〈◊〉 Matter by the side of her Husband; and after the Army had thrice compassed the Funeral Pile, fire was put to it and she, without a word of Complaint, finished her life in the Flames. Again, some Wives have lived with their van∣••••••shed, or bansshed Husbands 〈◊〉〈◊〉 Woods, Rocks, Cave, &c choosing to undergo all manner of Hardship and Misery, rather than be seperated from them. Julius Sabinus, who had caused the Galls to Rebell against Ves∣patian, flying his wrath, accom∣panied with a Servant or two, to a Tomb, or Burying-place of the dead, there dismissed one of them, to spread the news abroad, that he was slain in the Field, or had afterward poisoned himself; this coming to the Ears of Epo∣•••••••• his wife, she wept and would by no means be comfor∣ted, resolving to die; this made the Servant so far pity her, that after she had fasted three days, he told her of his Lords Safety; after he had acquainted him; with the Misery she was in, it was agreed she should come to him, and there con∣sorted with him for the space of Nine years, bringing forth Children in that Solitary place, no Intreaty of her Husbands prevailing with her to forsake him. At last they were dis∣covered, and brought before the Emperor, where Eponina producing her Children, said, Behold, O Caesar, such as I have brought forth and bred up in a Monument, that thou mightest have more Suppliants for our Lives; but this great Act of Love and Constancy could not move cruel Vespatian, for he caused them both to be put to Death, she dying joyfully with her Husband. Hota was the Wife of Rabi Benxamut, a va∣liant Captain, and of great Re∣putation amongst the Alarbes, she had been bravely rescued out of the hands of the Portu∣gals, (who were carrying her away Prisoner) by the exceed∣ing Courage and Vavour of Benxamut her Husband. She shewed her thankfulness to him by the ready performance of all the Offices of Love and Duty: Some time after Benxamut was slain in a Conflict, and Hota perfomed her Husbands Fune∣ral Obsequies with infinite La∣mentation, laid his Body in a stately ••omb, and then for nine days together she would neither eat nor drink, whereof she died, and was buried (as she had or∣dained in her last Will) by the side of her beloved Husband.

  He first deceas'd; she for a few days try'd

• ...

  To live without him, lik'd it not and dy'd.

  King Edward the First, while Prince, warr'd in the Holy Land, where he rescued the great Ci∣ty of Acon from being surren∣dred to the Souldan; after which, one Anzazim, a despe∣rate Saracen (who had often been employ'd to him from the General) being one time, upon pretence of some secret Message, admitted alone into his Chamber, he, with an empoyson'd Knife gave him three Wounds in the Body, two in the Arm, and one near the Arm-pit, which were thought to be mortal, and had perhaps been so, if out of un∣speakable Love the Lady Elea∣nor his Wife had not suck'd out the Poyson of his Wounds with her Mouth, and thereby effect∣ed a Cure, which otherwise had been incurable. Thus it is no wonder that love should do won∣ders, seeing it is it self a Won∣der. —Love of Pa∣rents to their Chil∣ren is a natural Affection,* 1.88 which we bear towards them that proceed from us, as being part of our selves; and indeed almost all other Crea∣tures have a strong Impression of this kind of Love to their young, though in their proper Nature never so fierce and cruel to any thing besides, ac∣cording to the Poet,

  Seeing her self Rob'd of her ten∣der Brood, Lies down lamenting in her Sey∣thian Den, And Licks the Prints where her lost Whelps had lain.

  But this Affection with Rea∣son has greater Power in the Souls of humane Parents; thò indeed it's Impression is deeper in some than in others, so that sometimes it extends even to a fault, where it is placed on such Children whose stubborn Natures turn such tender In∣dulgence to evil purposes; yet we see when it so happen, as it do's too freequently, the Pa∣rents fondness decreases not. Love towards his Sons and Daughters, had so settered the Affection of Charles the Great, that he could seldom endure them out of his fight; and when he went any long Journey he took them with him; and being one time de∣manded, why he married not his Daughters, and suffered his Sons to travel? with a Sigh re∣plyed, He was not able to bear their Absence. Selucius King of Syria, being told that his Son Antiochus Sickness proceed∣ed from that extraordinary Pas∣sion he bare to his beautiful Queen Stratonice, though the Father loved her entirely, yet fearing his witholding her might occasion the loss of his Son, he freely resigned her to him. Aegtius by a mistake thinking Theseus his Son to be

• ...

  dead, threw himself from the Rock where he stood to watch his return, and there perish∣ed. Love in Women on this account has always exceeded that of the Men, who to save their Children have rushed through Flames, and on the points of Swords, regardless of their Lives, as the Poet ex∣presses it.

  〈◊〉〈◊〉 Lyoness, when with Milk her Dugs do ake, Seeking her lost Whelps hid with∣in some Brake, No•• the sharp Viper doth more An∣ger threaten, Whom some unwary Heel hath crush'd and beaten; Than woman when she sees her off springs wrong, She breaks the Bars of the oppo∣sing throng; Through Swords, through Flame she rushes, there's no Ill So grievous, but she Acts it with her Will.

  Love to her Infant, so inspired the Daughter of Sponderebeus, that Mahomet the second hav∣ing caused his Vizier-Bassa to murther it, as being one of the Sons of his Father; she never left crying in the Sultans Ears till he had delivered the Bassa bound to her, and then she cut him up alive, and cast his Heart and Liver to the Dogs.— Love of Chil∣dren to their Parents,* 1.89 is re∣quired by the Law of God and Naure, and it is their indispensable Duty to Love, honour and obey; yet Love it self contains all these: for what we love, we will con∣sequently labour to please to the utmost, since it is to the great Credit and Advantage of Children, entailing a Blessing on them here, and giving them in a great measure, an Assurance of an eternal Blessedness hereafter. For wherever we find Piety and Reverence, that is due to Pa∣rents, there is a kind of Earnest given of a prosperous and wor∣thy Person; for the Child ha∣ving this way entituled him∣self to the Promise of God, whatsoever happens to others, he shall find Happiness and Comfort in it. It is certainly a very great and grievous Sin to be unmindful of those, who next to God are the Authors of our Being, and have taken care of us, when we were not able to help our selves.—Love in this Case appeared extraordi∣nary in Antipas and Amphinomus, who when Mount Aetna sent out Rivers of flaming Sulphur, and by the Eruption the Earth trembled under them, every one minding to hurry away their Goods, and flying in con∣fusion; these pious Brothers mindful of their aged Parents more than all earthly Riches, took them on their Backs, and carried them through Torrents of Fire to places of Safety, leaving their Goods to be de∣stroyed; saying, What more pre∣cious Treasure can we secure

• ...

  than those who begot us; and this Acts of Piety by divers An∣tiquities is said to be attend∣ed with a Miracle; for the burn∣ing stream separated, and made way for their safe Passage, whilst other places were scorched up. Love and Duty appeared excel∣lent in the Daughther of a noble Roman Lady, who being condem∣ned by the Praetor, her Exe∣cution was delayed by the Jay∣lor to starve her in Prison, that the People who were offended with the Sentence might not see her publick Execution; her Daughter all this while had leave to Visit her, but was nar∣rowly searched that she should bring no Food with her into the Prison; however, her Mo∣ther subsisting beyond what could be suspected, the Jaylor watched the Daughter, and at last found she had supported her with the Milk from her Breasts; which known, the Con∣sul pardoned the Mother, and highly praised the Daughter; and in Memory of this, An Al∣tar was raised to Piety in the place where the Prison stood.— Sir Thomas Moor being Lord Chancellor of England, at the same time that his Father was a Judge of the Keng's Bench, he would always, at his going to Westminster, go first to the King's Bench, and ask his Fathers Bles∣sing before he went to sit in the Chancery.— There happened in Sicily (as it hath often) an Eruption of Aetna, now called Mount Gibel, it murmurs, burns, belches up Flames, and throws out its fiery Entrails, making all the World to fly from it. It happened then, that in this Violent and horrible breach of Flames (every one flying and carrying away what they had most precious with them) two Sons, the one called Anagias, the other Amphinomius, careless of the Wealth and Goods of their Houses, reflected on their Father and Mother, both very old, who could not save them∣selves from the fire by flight; And where shall we, said they, find a more precious Treasure then those who begat us? The one took up his Father on his Shoulders, the other his Mother, and so made passage through the Flames. It is an admirable thing, that God, in consideration of this Piety, though Pagans, did a Miracle: for, the Monuments of all Antiquity witness, that the devouring Flames staid at this Spectacle, and the Fire wast∣ing, and broiling all about them, the way only thro' which these two good Sons passed, was tapi∣stried with fresh Vendure, and called afterwards by Posterity the Field of the Pious, in Me∣mory of this Accident,— Love in for∣mer times when Sacrifi∣ces attended the Hymenial Rites,* 1.90as part of the Ceremony, that it might not be imbittered, the Gall of the Beast was not us'd but cast on the ground, to signifie, that between

• ...

  the young Couple there should be nothing of that Nature to disturb their Felicity; but that instead of discontent, Sweetness and Love should fill up the whole space of their Lives: and indeed it is the best Harmony in the World, where a Man and Woman have the pleasant Mu∣•••••••• of Contentment and Peace to refresh them in their dwel∣lings, whilst they make their study to encrease their Happi∣ness. This is as comely a sight as Apples of Gold set in Pictures of Silver, or Brethren living to∣gether in Unity.—Love was so powerful with Plautius Nu∣••••••, that hearing his Wife was dead, he killed himself. Da∣rius after he had grievously la∣mented the loss of his Wife Statira, as thinking she had pe∣rished in the General 〈◊〉〈◊〉 A∣lexander had given his Army, was so over-joyed when he heard she was safe, and honoura∣bly used by the Conqueror, that he prayed that Alexander might be fortunate in all things, al∣though he was his Enemy. Two large Snakes, Male and Female being found in the House of Titus Gracchus, the Augurs or Soothsayers told him, That if the Male was let go, his Wife should die first, but if the Fe∣male himself should die first; Then, pray said he, let the Fe∣male Snake go, that Cornelia may live by my Death; and so the Historians say it happened, for he died in a few years after, and leaving her a Widow, she refused the King of Egypt in Marriage, the better to preserve the Memory of her deceased Husband. — Ferdinand King of Spain, married Elizabeth the Sister of Ferdinand Son of John King of Arragon. Great were the Virtues of this admirable Princess, whereby she gained so much upon the heart of her Husband, a valiant and fortu∣nate Prince, that he admit∣ted her to an equal share in the Government of the King∣dom with himself: wherein they lived with such mu∣tual agreement, as the like hath not been known amongst any of the Kings and Queens of that Countrey. There was nothing done in the Affairs of State, but what was debated, ordained, and subscribed by both: the Kingdom of Spain, was a Name common to them both; Ambassadors were sent abroad in both their Names, Armies and Soldiers were le∣vied and formed in both their Names, and so was the whole Wars, and also Civil Affairs, that King Ferdinand did not Challange to himself an Au∣thority in any thing, or in a∣ny respect greater than that whereunto he had admitted this his beloved Wise.— Love so bound the Soul of a Neopolitan to his fair and vertu∣ous Wife, that she being surpri∣zed by some Moorish Pirates, who privately landed in a Creek, and then put off again with their Prize, that whilst they yet

• ...

  Cruiz'd near the Shoar he threw himself into the Sea and swam to their Ship; and calling to the Captain, told him, He was come a voluntary Prisoner, because he must needs follow his Wife, not scaring the Barbarism of the Enemies of the Christian Faith, nor Bondage, for the Love of her who was so near and dear to him. The Moors were full of ad∣miration at so great a proof of Affection; yet carry'd him to Tunis, where the Story of his conjugal Affections being ru∣mour'd abroad, it came to the Ear of the King of that Coun∣trey, who wondring at so strange a thing, and moved with Com∣passion to such a Lover, order∣ed them their Liberty, and pla∣ced the Man as a Soldier in his Life-guard.

  Love in this, a Passi••n is so strange It hides all fauits and ne'r is gi'n to change; it uneclips'd in it's full Blaze shines bright Pure in it self, it wants no bor∣rowed Light Nor sets till Death draws the dark Scene of Night.

  Liberty is so sweet and plea∣sant,* 1.91 that all Creatures na∣turally cover it and though irrational, are un∣easie under restraint or Con∣finenmet. The Romans of old had so high an Esteem of it. that they priz'd it before all things in the World, and thought it worthy of Venera∣tion, making it one of their Goddesses, erected and dedica∣ted Temples in Honour of it, and esteemed Life in Golden Chains of Bondage, not worth regarding; and their greatest Offenders were punished with Interdiction, Religation, De∣portation, and such like, accoun∣ting it worse than any other Severity, as knowing without it the mind becomes a tormentor not only to it self, but to the Body, by wasting and consuming it with Grief and Anguish: and that a Man will refuse no kind of Hardship nor Danger to se∣cure his Liberty; but Sacrifice their chiefest Ornaments, and even Life it self as precious as it is, to the uttermost hazard, to preserve it. Many Cities, ra∣ther than fall into the hands of their Enemies, and become Cap∣tives, have been turned by their Citizens into an Acheldama of Blood, and spread Ghastly Scenes of Death, to amaze and slartle their most cruel Ene∣mies. When Hannibal had be∣sieged the City of Saguntum nine Months, and Famine war∣ring within their Walls, so that they found themselves in a great straight, and without hopes of Succour, but that they must fall into the hands of their E∣nemies; they pulled down their Houses, and heaping up the Timber in the Market-place, together with all their Riches

Lady

Olympia Glara, an Ita∣lian Lady, no less noted than her Name imports, for what she hath writ in Verse.

Hildegardis an Abbess of the Benedictine Order, she wrote several Volumes in prose, both in Theology and Medicine, she writ also a Book of Latin Po∣ems.

Jane Grey the Daugh∣ter of the Duke of Suffolk, far more happy in her Learning, for which she is highly commen∣de••, than in her being proclai∣med Queen of England, which Honour brought her to an un∣timely end.

Lady

Olympia Glara, an Ita∣lian Lady, no less noted than her Name imports, for what she hath writ in Verse.

Hildegardis an Abbess of the Benedictine Order, she wrote several Volumes in prose, both in Theology and Medicine, she writ also a Book of Latin Po∣ems.

Jane Grey the Daugh∣ter of the Duke of Suffolk, far more happy in her Learning, for which she is highly commen∣de••, than in her being proclai∣med Queen of England, which Honour brought her to an un∣timely end.

Lady

Olympia Glara, an Ita∣lian Lady, no less noted than her Name imports, for what she hath writ in Verse.

Hildegardis an Abbess of the Benedictine Order, she wrote several Volumes in prose, both in Theology and Medicine, she writ also a Book of Latin Po∣ems.

Jane Grey the Daugh∣ter of the Duke of Suffolk, far more happy in her Learning, for which she is highly commen∣de••, than in her being proclai∣med Queen of England, which Honour brought her to an un∣timely end.

Lucia

a Rom••n Poetess sirna∣med Mima, from her Mimic or Comical Writings, mentioned by Pliny.

Lachesis,

Atropos and Clotho, are the three Destinies.

Lactary

(lactarium) a dai∣ry-house; and may be used for a dairy-man, milk-man, or Cheese-monger.Br.

Lampoon,

a Libel in Verse.

Latinus,

an ancient King of Italy, who married his Daugh∣ter Lavinia to Aeneas.

Latona,

Daughter of Caeus, one of the Titans, on whom Ju∣piner begat the Latonian-lights,

Lavender,

Spiknard, a com∣mon plant, also a Laundress.

Laurentalia,

Feasts in hon∣nour of Acca Laurentia, wife to Faustulus, who nursed Romulus and Remus, when exposed by command of Amulius King of the Latins.

Lascivious

(lascivus) wan∣ton in behaviour, dishonest, le∣cherous, womanish.

Lavolta

(Ital.) a Dance so called.

Laodamia,

a daughter to Bel∣lerothon, she brought forth Sar∣pedon (King of Lycia) to Ju∣piter, and was shot with her own arrows by Diana.

Daughter of A∣castus, desiring to see the Ghost of her Husband Pro••esilaus. (slain by Hector) died in his arms.

Laodamia,

a daughter to Bel∣lerothon, she brought forth Sar∣pedon (King of Lycia) to Ju∣piter, and was shot with her own arrows by Diana.

Daughter of A∣castus, desiring to see the Ghost of her Husband Pro••esilaus. (slain by Hector) died in his arms.

Larestan,

a Province (bear∣ing the fairest Dates, Oranges and Pomgranates) in Persia.

Lara,

-runda, one of the Naides, on whom Mercury (in∣stead of carrying her to Hell for revealing to June the Love of Jupiter to Juturna) bega•• two twins called Lares Penates the houshold-gods.

Poet-Laureate,

is he, who (as principal Poet in his Coun∣try) was wont to be crown∣ed with a Garland of Laurel.

Leander,

a young man af A∣bydos, who was wont (in the night) to swim over the He∣lespont, to Hero (one of Venus's Nuns) at Sestos, till at lengh he was drowned.

Lechnus

an Arcadian spring good against abortions.

Leda,

being deceived by Ju∣piter in the form of a Swan, she brought forth two Eggs, where∣of one produced Pollux and Helena, the other Castor and Clytemnestra.

Leman,

o. (q. lead-man, or rather L'Annant-te, f.) a Sweet∣heart or Lover (He or She) but vulgarly, the Concubine of a Priest or married Man.

Leucothoe,

turned into a Frankincense-tree by Apollo, who had gotten her with Child, for which she was buried alive by her Father Orchamus King of Babylon.

Libethrides,

the Muses.

Lilith,

was held by the Jews to be a kind of she-Devil, that killed Children, Glossae Ta••••. in Nidda. fol. 24. b.

Lucretia

Marinella, an Ita∣lian Lady, who wrote a Poem of the Dignity and Prehemi∣nence of Women.

Lozenge,

(French) a little square Cake of preserved flow∣er herbs, &c.

Lucina,

Juno and Diana, so called because they ruled the travel of Women, and helped them in that business.

Lupercal,

(Lat.) a place dedicated to the god Pan, from Lupa; because there a she-Wolf nourished Romulus and Remus. So the Sacrifices and Plays dedi∣cated to Pan were called Luper∣calia or supercal Sacrifices, and the Priest of Pan (Luperci) who on the day of their Sacri∣fices

Lotis,

the Daughter of Nep∣tune, who flying Priapus, (to save her Chastity) was turned into a Lote-tree.

Love-days,

whereon Arbi∣trements were made, and Con∣troversies (among Neighbours) determined.

Love-apple,

a Spanish root of a Colour near Violet.

Louting,

(q. saluting) ho∣nouring.

Lua Mater,

the ancient God∣dess of Lustrations, or purgings.

Lucrece,

retia, being ravished by Sextus the Son of Tarquinius Superbus, caused the Banish¦ment of him (and Kingly Go∣vernment) from Rome.

Lineae

Finales, certain Wrin∣kles in the Fore-head, whereby many things are vainly foretold.

Long-Meg's

Daughters, se∣venty seven stones erected round about.

Long-Meg,

a stone fifteen foot high, near Salkela in Cum∣berland

Lothebrook,

(q. Leather∣breech) a Dane, whose Daugh∣ters were so skilled in needle∣work, that the Danes bare a Raven of their working, as an invincible Ensign.

Lues

Venerea, Morbus Galli∣cus, the French Pox is a malig∣nant and contagious Distemper, communicated from one to ano∣ther by Coition, or other im∣pure Contact, proceeding from virulent Matter and accompa∣nied with the Falling of the Hair, Spots, Swellings, Ulcers, Pains, and many other direful Symptoms.

Lycomedes,

King of the I∣sland Scyrus, among whose Daughters Achilles lived in Womans apparel, to keep him∣self from the Trojan Wars.

Lycus,

a King of Baeotia, who married Antiope, and put her away when gotten with Child by Jupiter in form of a Satyr.

Lydia,

a Womans Name from the Countrey, Lydia Moeo∣nia, a Kingdom of Asia the less.

Lymphatick.

Distracted, l. by seeing (as it were) a Nymph in the ••••••er.

Lysidice

Daughter of Pe∣l••••s, M••••her of Alemena, and Grandmother of Hercules.

Lilly,

the Rose of Juno, a speciou•• flower.

Limning,

a kind of Paint∣ing in water-colours.

M.

MAbella,

i. my fair Maid-en.

Macaria,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i.e. bea••••, b••essed.

Macrobia,

long-lif'd.

Magdalene,

Luke 8.2. in the Syriack it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Magdeletha, i. magnified.

Marcella,

dim. á Marca.

Marca,

Martial or Warlike.

Margaret,

from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. a Pearl , or precious Stone socalled, found (as some write) in the Belly of a little Shell- fish.

Margery,

from the Herb called Marjoram.

Mary,

in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Miriam, Exod. 15.33 Mat. 1.18. some make it the Sea of bitterness, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mar bitterness, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jam, the Sea.

Maud,

i. Noble or Honou∣rable, Lady of the Maids.

Maudlin,

see Magdalin.

Medea,

i. Counsel.

Mehetabel,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gen. 36. ver. 39. as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mehtcb-el, i. how good (is) God.

Melicent,

i. sweet Honey, Fr.

Meraud,

perhaps by Con∣traction from the precious E meraud stone.

Milchah,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gen. 11.29. as it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mal∣chah. i. a Queen.

Modesta,

i. Modest or Tem¦perate.

Mickerel,

a Pandor or Pro∣curer.

Mabel,

Mabilia, (q. amabi∣lis, l. lovely, or Mabelie, f. My fair one) a Womans name.

Macarons

(Fr.) little Fri∣rer-like Buns, or thick Lozenges compounded of Sugar, Almonds, Rose-water, and Musk, pounded tog••her and baked wich a gentle fire. Also the Italian Macaroni, lumps or gobbers of boiled paste, served up in butter, and strewed over with Spice, and grated cheese; a common dish in Italy.

Maturnia

a Roman Goddess who over-awed young Brides, and kept them from gadding a∣broad, or giving their Bride∣grooms the slip on the Wed∣ding-night.

Marcella

an illustrious La∣dy, Daughter of Albion, she was brought up under St. Jerome, and faithfully instructed by him in the Fundamentals of the Christian Religion; and being a Wife only of seven Months, she afterward led a Contemplative Life in Widdowhood, and never would be perswaded to Marry.

Marcelina

a beautiful, but lewd Lady; she in the time of Pope Avecetus embraced the Do∣ctrine of the Gnostick Heresie, and drew many of the Orthodox to follow it, that they might keep in favour with her.

Marcelin

Sister to St. Am∣brose, she took the Veil of Vir∣ginity from Pope Liberius, and lived a vertuous Life in a Mo∣nastery.

Margaret

& Valois, Dutchess of Alanson, &c. She was first Married to the Duke of Alan∣con, and afterward to Albert K. of Navarry, and of her descend∣ed Henry the IVth. of France

Countess of Hol∣land; this Lady upbraiding a poor Woman that came to ask an Alms, because she had two Twins in her Arms, saying, such

Margaret

& Valois, Dutchess of Alanson, &c. She was first Married to the Duke of Alan∣con, and afterward to Albert K. of Navarry, and of her descend∣ed Henry the IVth. of France

Countess of Hol∣land; this Lady upbraiding a poor Woman that came to ask an Alms, because she had two Twins in her Arms, saying, such

Margaret

Dutchess of Par∣ma Florence and Plaisance, Go∣verness of the Low-Countries, she was a Lady of admirable Wit and Beauty, she was Mar∣ried first to Octavius Farnese, Pope Paul the Thirds Nephew, and afterward to Alexander Fer∣nose Duke of Florence; she had a Masculine Courage, and de∣lighted more in manly Actions, than in those more proper to her Sex, and managed the Govern∣ment in her Charge with great Prudence.

Macareus,

the Son of Ae••∣clus, who got his Sister Conace with Child; whereupon her Fa∣ther fe••t her a Sword with which she killed her self.

Marcaria

Daughter to Her∣cules, who for the Safety of her Countrey devoted her self to Death, by being Sacrificed to appease the anger of the Gods, for the Preservation of whose Memory the Athenians in gene∣rous Gratitude, because she had freely offered her Life to prevent their falling into the hands of their Enemies, built her a stately Monument, which they adorned with Garlands of Flow∣ers, to shew she died a Virgin,

Ma,

one that was intrusted by Jupiter with the Education of Bacchus: Rea the Goddess was likewise called Ma, and went under that Name among the Lydians, who usually sacri∣ficed to her a Bull, at the Altar erected to the Honour of her.

Magdalen

Sister to Laz••••us, and Martha to her; to whom our Blessed Saviour shewed himself after his Resurrection, before he appeared to the Disciples.

Magdalen,

Daughter to Francis the first of France, and Married to James the fifth of Scotland; she was a Lady of admirable Virtue and Beauty, but she enjoyed not long her Marriage, dying seven Months after she Landed in Scotland.

Mahaud

Countess of Da∣martin and Balonia; she was Married to Philip of France, Son to Philip the August, and in his Life-time to Alphonsus King of Portugal, the Third of that name.

Mamea

(Julia) Mother to Alexander Severus the Emperor; she governed the Empire whilst her Son was Emperor, having an entire Ascendant over him; she held a Conference with O∣rigen, and did divers good Offices to the Christians, but her Cruel∣ty and Covetousness at last caused the Death of her self and her Son, by an Insurrection of the Souldiery.

Mandane

Daughter to A∣stiages; she dreamed her own water overflowed the Face of the Earth, and out of her Bo∣som came a Vine that over∣spread it, after that she was Married to Cambyses the Persian King, and brought forth the great Cyrus, who won the Babyloian Kingdom and many other Coun∣tries.

Mariamne

the Virtuous and beautiful Queen of Herod, the great King of Juda; she was of the Royal Blood of the Asmo∣naean Family, and though in her Right he gained the Crown, yet at the Instigation of his Sister, and other Conspirators against her Life, he caused her to be publickly beheaded, after which he never enjoyed himself.

Morosia

a beautiful Lady of Phoenitia.

a Roman Lady very beautiful, which gained her such an Ascendant over the chief of the Roman Clergy, that she made and unmade Popes at her Pleasure.

Martia

Wife to Cato Vti∣censis, he after she had born him Children, gave her to Horten∣sius, that he might have an Heir to his Family by her, but he dying she returned again to Cato, and was a second time mar∣ried to him, about the time the Civil War broke out between Pompey and Caesar.

Morosia

a beautiful Lady of Phoenitia.

a Roman Lady very beautiful, which gained her such an Ascendant over the chief of the Roman Clergy, that she made and unmade Popes at her Pleasure.

Martha

Sister to Lazarus and Mary Magdalen, said among other Christians, to be put into a Boat, and turned out to Sea, but by Providence the Boat ar∣rived at Marseilles in France, where she lived and died a Saint.

Martina

Wife to Heraclius the emperor; she poisoned her Husbands Sons by a former Wife, to make way for Heracleo (who was her Son by Heraclius) to the Throne but er'e two years were expired the Senate adjudg∣ed her to have her Tongue cut out, and her Sons Nose to be cut off, least the one by Eloquence, and the other by Beauty, should move the People to compassio∣nate them, and afterwards be∣ing banished to Cappadocia, they died in Exile.

Mary

the Blessed Virgin, Mother of our Saviour accor∣ding to the flesh.

of Aragon, Wife of Otho the third, Emperor, being a Woman of insatiable Lust, and causing many Mischiefs in the Empire; she at last was Sentenced and burnt alive.

Q. of France, Daugh∣ter to Francis, d' Medicis great Duke of Tuscany, Married to Henry the Fourth of France, af∣ter the Divorce between him and Margaret d' Valois Sister to his Predecessor.

d' Guise Daughter to Claude the first Duke of Lorrain; she was Married to Lewis Duke of Longueville, and afterward to James the first King of Scotland.

Queen of England, Daughter to Henry the Eighth, Marred to Philip of Spain; she was a great Persecutor of the Protestants, and caused many

Mary

the Blessed Virgin, Mother of our Saviour accor∣ding to the flesh.

of Aragon, Wife of Otho the third, Emperor, being a Woman of insatiable Lust, and causing many Mischiefs in the Empire; she at last was Sentenced and burnt alive.

Q. of France, Daugh∣ter to Francis, d' Medicis great Duke of Tuscany, Married to Henry the Fourth of France, af∣ter the Divorce between him and Margaret d' Valois Sister to his Predecessor.

d' Guise Daughter to Claude the first Duke of Lorrain; she was Married to Lewis Duke of Longueville, and afterward to James the first King of Scotland.

Queen of England, Daughter to Henry the Eighth, Marred to Philip of Spain; she was a great Persecutor of the Protestants, and caused many

Mary

the Blessed Virgin, Mother of our Saviour accor∣ding to the flesh.

of Aragon, Wife of Otho the third, Emperor, being a Woman of insatiable Lust, and causing many Mischiefs in the Empire; she at last was Sentenced and burnt alive.

Q. of France, Daugh∣ter to Francis, d' Medicis great Duke of Tuscany, Married to Henry the Fourth of France, af∣ter the Divorce between him and Margaret d' Valois Sister to his Predecessor.

d' Guise Daughter to Claude the first Duke of Lorrain; she was Married to Lewis Duke of Longueville, and afterward to James the first King of Scotland.

Queen of England, Daughter to Henry the Eighth, Marred to Philip of Spain; she was a great Persecutor of the Protestants, and caused many

Mary

the Blessed Virgin, Mother of our Saviour accor∣ding to the flesh.

of Aragon, Wife of Otho the third, Emperor, being a Woman of insatiable Lust, and causing many Mischiefs in the Empire; she at last was Sentenced and burnt alive.

Q. of France, Daugh∣ter to Francis, d' Medicis great Duke of Tuscany, Married to Henry the Fourth of France, af∣ter the Divorce between him and Margaret d' Valois Sister to his Predecessor.

d' Guise Daughter to Claude the first Duke of Lorrain; she was Married to Lewis Duke of Longueville, and afterward to James the first King of Scotland.

Queen of England, Daughter to Henry the Eighth, Marred to Philip of Spain; she was a great Persecutor of the Protestants, and caused many

Mary

the Blessed Virgin, Mother of our Saviour accor∣ding to the flesh.

of Aragon, Wife of Otho the third, Emperor, being a Woman of insatiable Lust, and causing many Mischiefs in the Empire; she at last was Sentenced and burnt alive.

Q. of France, Daugh∣ter to Francis, d' Medicis great Duke of Tuscany, Married to Henry the Fourth of France, af∣ter the Divorce between him and Margaret d' Valois Sister to his Predecessor.

d' Guise Daughter to Claude the first Duke of Lorrain; she was Married to Lewis Duke of Longueville, and afterward to James the first King of Scotland.

Queen of England, Daughter to Henry the Eighth, Marred to Philip of Spain; she was a great Persecutor of the Protestants, and caused many

Mathide

Daughter to Boni∣jacius Marquess of Tuscany; she succeeding her Father, incited thereto by the Pope, warred up∣on Henry the Fourth Emperor, and so devoted she was to the Roman See, that she bestowed all her Hereditary Lands upon it; she was a Woman of great Courage, and died at the Age of 76. Anno. 1115.

Maud,

she was Daughter to Henry the First of England, who Married her to Henry the Fourth Emperor of Germany; but he dying and leaving no Issue by her, she returned again to Eng∣land, and afterward Married Geoffery Plantagenet Earl of An∣jou, by whom she had a Son, who after long Wars and con∣tending for the Crown of Eng∣land succeeded King Stephen, by the Stile of Henry the Second.

Mavia

Queen of the Sara∣cens, she Conquered or spoiled Palestius and Arabia, in the time of the Emperor Valens, but be∣ing converted to the Christian Religion, she made a Peace with him, and Assisted him with a powerful Army against the Goths, that had broken into Ita∣ly, and other parts of the Em∣pire.

Maximilia,

she was Dis∣ciple to Montanus the Herenick, and kept him Company in an obscene manner; she at lenght joyn'd to her Pri••cilla who made it their business to seduce and draw others into the Error, u∣sing their Beauties as a Snare for the men, and by their Ri∣ches and soft deluding Tongues they inticed the weaker Sex; but at last she and Montanus fal∣ling out killed each other.

Meditriva

a Pagan Goddess whom the Ancients concluded to take care of Physick, and it's Operation in the Bodies of Men and Women; and at her Fe∣stivals they mixed Old and new Wine which they drank mode∣rately

Medusa

one of the Gorgons, with whom Neptune fell in Love, till Minerva turned her hair in∣to Snakes, and her Head being cut off by Perseus Minerva, pla∣ced it in her shield, and what∣ever living Creature looked on it, was turned into a Stone.

Magera,

one of the Furies, Daughter of the Night, and Acheron, she instilled Madness in∣to the minds of People.

Melania

Wife to Pinienus Son to Severus, a noble Man of Rome; the Destruction of that City being revealed to her two years before Alaric laid it waste, she remov'd with her Family to Car∣thage, and was there Instructed by St. Augustin, then lived a Monastick Life, after she had perswaded many to turn Chri∣stians.

Melenia,

a Roman Lady Daughter to Mercelinus; she burying her Husband when she was very young, in sorrow for∣sook all worldly Pleasures, and went a Pilgrimage to Jerusalem, carrying one of her Children with her; she confronted the Arrians, and undeceived many of their Errors, when building a Monastery at Jerusalem, she dwelt Twenty five years in it, and died in that City.

Melissa,

she was Daughter to Melissus King of Creet, said to Nurse Jupiter, and bring him up with Goats Milk.

Melpomene

one of the Nine Muses.

Mellona,

a Goddess, who had the care over Bees, that they should not fly away in their swarming time.

Merrades,

Bacchinalians, or Women that attended on Bas∣chuses's Drunken-Feasts or Re∣vels, who did much mischief in their Wine.

Mene

a Goddess worshipped by the Roman Women, for the better ordering their Bodies in their monthly Purgations.

Meplictis,

the Goddess of Pools and muddy Lakes.

Merope,

one of the Seven Pleiades, Daughter to Atlas, and Pleione, said to be married to Sysiphus.

Messalina,

Wife to the Em∣peror Claudius, who not con∣tent to keep Gallants in the Court to satisfie her Lust (if such a thing could be done) but in her Husbands Absence she publickly married C. Silius, a handsome Roman Knight, for which the Emperor caused her to be beheaded

Metra,

she was Daughter to Ercysichthon, a Lord of Thessaly, who to save her Fathers Life, who was ready to Famish, pro∣stituted her self for Food to sustain his Life.

Minerva,

styled the God∣dess of Arts and Wisdom, said to be conceived of the Brain of Jove, delivered thence by Vul∣can, who cleaving his Skull, this Goddess sprung out in bright Armour; she is often taken for Pallas, who in some Cases is sty∣led Minerva.

Miroselde

a poor Weavers Daughter, of whom King Cha∣ribert was so Enamoured, that upon her refusing to comply to be his Concubine, he married her, and after her Death he married her Sister, for which he was Excommunicated by St. Germain.

Mirrah

Daughter to Cyni∣••as King of the Cipriots; she fell so desperately in Love with her Father, that making him drink Wine she lay with him, but the matter being discovered by her being with Child, she fled into Arabia, and brought forth Ado∣donis, but she dying of that Tra∣vel, Venus turned her into a Mirrh-Tree, and put Adonis to Nurse ro Nimph Herclea; when being grown up and proving ve∣ry Comely, Venus fell in Love with him, and often enjoyed him in the Idalian Groves; but at last contrary to her perswasions undertaking to hunt a wild Boar he was slain by the furious Beast, and greatly lamented of the Goddess, who turned him into an Enemy.

Molza

Tarquinia, a Lady of Modena, very Learned and Skil∣ful in the Languages, she much haunted the tops of Parnassus, and bathed often in the River Helicon▪ to them the in∣vention of Songs and Sciences are attributed, they are called, viz. Clio, Vrania, Calliope, Vter∣pt, Erato, Thalia, Melpomene, Ter∣phiscare and Polylymnia; they are held by some to be the Daughters of Coelum and the Earth.

Mirriam,

or Mary, Sister to Moses, she was smitten with Le∣prosie, because she and Aaron murmured against him, and shut him out of the Camp; but be∣ing a Prophetess, all the People stayed till her days of clean∣sing were fulfilled, and she a∣gain received into the Congre∣gation, Aarons Punishment was remitted upon Moses praying for him.

Malhatun

the fair Wife of Othoman the first Founder of the Turkish Empire, who fal∣ling out about the Grecian Governor of Eskichisar by way of Rival-ship during his Court∣ing her, was the first Motive of taking up Arms, which has since proved fatal to Christendom, he being before only the Master of a few Herdsmen.

Monfort

Bertard, she was Wife to Hugh Earl of Anjou; afterward Philip the first of France fell in Love with her, and Divorced his Wife Birthe to Marry her, for which the Pope Excommunicated him, but he was absolved by the Council held at Clermont, Anno 1104.

Montenai

Georgette, a beau∣tiful Lady of Honour to the Queen of Navarr; she Com∣posed a Book of Emblems and Mottoes, which she presented to the Queen, and gained great Applause for her Learning and Ingenuity.

Morel

Julian, a very learned Lady; she is said to have spoke fourteen Languages, and to be very well skilled in Philosophy when very young, but at last turned Nun, and lived a very strict religious Life.

Murria

a Goddess whose Statue was set up in Rome, co∣vered with Dust and Moss, by reason she was held to preside over idle Lazy Persons, to shew that of Sloath and Idle∣nese comes nothing that is good: her Temple was at the Foot of Mount Avetine.

Muses

they were Nine, re∣puted to be the Daughters of Jupiter.

Manners,

Directions about them. It would be unnecessary to advise (what is a common document for Children) That when you answer Yes or No, you must always add Madam or Sir, &c. It is obvious also, that when you answer no in contradiction to some person of quality, you must not say blunt∣ly or positively, no, but by way of Circumlocution. You will pardon me Sir. You will excuse me, Madam, if I presume to say so and so. — It is unmannerly to make comparison with the Per∣son to whom you are speaking, to discover the imperfection of another, as to say, I know such a Man very well, I have seen him drunk; he is thick Shoulder'd or grey-headed like you. Or to tell a Lady, such a Person is of no good reputation, I know her well, she is fat and swarthy, like your Ladiship. — It is unhansome likewise (as many do) when a thing is spoken obligingly to you, to say rudely, You are mista∣ken, Sir, it is not so. You must rather turn the Phrase, and say, Sir, Your favour amaezes me, I have done nothing but my Duty. — A Person pretending to the least competency of discretion, would Betray himself very much to hedge in a discourse of his Wife, his Children, or Rela∣tions, before strange Company. If occasion be offer'd, he may speak of them, but it must be modestly and not long. — When a Woman makes mention of her Husband, she may use his name with the addition of Monsieu•• unless his condition be very in∣feriour: But if the Company before whom she speaks be much above his Quality, she is to say only my Husband.— It is not civil when a Person of Quality hesitates or stops in his discourse, for you to strike in, though with pretence of helping his memory; as if he were tell∣ing us how Caesar defeated Pom∣pey at the Battle of of of, you must not say Pharsalia, 'tis better to attend till he recollects, or asks you himself. — It is likewise in∣decent, whilst you are speaking, to address your self often to one person, in these or such like words: You understand me, Sir; am I intelligible? I know not whether I explain my self,&c. this arguing a suspition of his Intellect, and is by all means to be avoided. — It is not be∣coming

• coming a person of quality, when in the Company of Ladies, to handle them roughly, to put his hand in their necks, or their bosoms: to kiss them by sur∣prize; to pull off their Hoods; to snatch away their Handker∣chiefs; to rob them of their Ribbands, and put them into his Hat; to force their Letters or Books from them; to look into their Papers &c. You must be very familiar to use them at that rate: And unless you be so, nothing can be more indecent, or render you more odious. — When a Jewel or other Curiosity is shown in Company, it is very ill breed∣ing to clap your hands upon it first. — For thereby many People discover the weakness of their judgments, that they have not been used to Curiosi∣ties, and know not how to va∣lue them right. — And here it is not improper to advertise, that you must always pull off your Glove, and k••ss your hand, when you take from, or present any thing to a person of Quali∣ty, or when you return any thing to them: But if he desires you to reach such a thing, you must do it presently without ma∣king him attend, and having presented it, not forget to kiss your hand. — 'Tis rude like∣wise when a man is reading, or writing a Letter, to peep over his shoulder, or to open any Pa∣pers that you find upon the Ta∣ble of a person of Quality. — When a new Person comes in∣to a room, and any of the Com∣pany rises to meet or salute him, though the Person so entring be your Interiour, it will be but civil in you to rise up too and salute him. If a Messenger comes in to speak with you, though it be but a Footman, yet com∣ing from a Person to whom you are oblig'd to pay respect, you are to rise from your seat, and receive his Message stand∣ing, and uncover'd.— In Assem∣blies upon any publick Ceremo∣ny, you must have respect prin∣cipally to two sorts of people, the outhors of the solemnity, and the persons invited. — The Authors of the Ceremony (if the action be serious) are always to precede, though per∣haps their condition be Inferi∣our. For Example, at a Wed∣ding, the Bride, Bridegroom, their Relations, and the Ecclesiastical Officers may challenge that pri∣viledge, and 'tis but civil to allow it, though they be much beneath you. If at a Christning, the Midwife, the Godfather, and Godmother, and Child, and all that are essential to the Ceremony, go before. At a Funeral, the Children and Relations of the defunct have the same. But some will of Comple∣ment ask what we are to say to these great Lords and Ladies in our V••••••ts; whether any thing or nothing? If there be design in our Visit, then we may inlarge, but if our visit be only to show our selves, and let his Lordship know we are alive, we need do

• no more. The Story told in merriment of a Courtier (who making a visit to a Noble Man upon that score only, and ac∣costing him thus, I am come to wait upon your Lordship only to pay my respects, was answered thus bluntly by the Lord, Do it then and be gone.) — There are se∣veral ways by which we do usually insinuate our Compas∣sion, either by Congratulation, which is a civil intimation of the joy we conceive at some good fortune that has befallen him: Or Condolency, which is a signification of our sorrow and regret for his affliction or misfortune: Or Thanks for some favour receiv'd: Or Protestation of service, respect, submission, obedience, fidelity, &c. Or Complaint, in which Case, there is no need of Pre∣cepts: It is natural language of the heart, and we may let her alone to express her self: If she be sincere, she will suggest no∣thing but what shall please and perswade too, for that is an in∣fallible effect of verity. — And indeed whatever is studied and elaborate, does rather lessen and question our affection than evince it: — So that those Persons are infinitely mistaken who make all their Comple∣ments with lostly and hyperbo∣lical Exaggerations, contrary to their own thoughts, and as de∣structive to their designs, as they do who make Caesar, and Alex∣ander, and Scipio, truckle to the first Person they intend to com∣mend for his Bravery: Who prefer the Beauty of a Lady, before the lustre either of the Stars, or the Sun, and put the poor Snow and Lillies out of Countenance, by a Romantick repetion of the whiteness of her Hand. — If it be a Lady of Quality, you cannot address your self to salute her with re∣spect, unless she vouchsafes to advance, and tender her Cheek, and in that Case too, you are only to pretend to salute her by putting your Head to her Hoods. — If there be other Ladies in the Room, and they of equal condition, and inde∣pendant upon the Lady you sa∣luted, you may salute them too: But if they be inferiour, and de∣pending in any wise, you are oblig'd to forbear. — W•••••• we are to observe at the Table: — If a Person of quality, detains you at Dinner, 'tis not civil to wash with him, but by his ex∣press Command! — Whilst Grace is saying, 'tis decent to stand up; when it is said, you are to attend till you be plac'd. — When you are at the Ta∣ble, you must sit upright, and not loll upon your Elbows You must not by any awkward gesture show any signs that you are hungry, nor fix your Eyes upon the meat, as if you would devour all. — Whoever Carves, you must be cautious of offering your Plate first, you must ra∣ther stay till it comes to your turn, and excuse your self if you observe any body pass'd

• by, of more quality than your self; If you be press'd to receive it, you are to tender it to those persons your self, only you are not to press it upon the person that offers it to you, if it be ei∣ther the Master or Mistress espe∣cialy. — No man is to be press'd to drink, for excess of Wine does no body good; others are disorder'd with a little; others are oblig'd to sobriety by their Characters and Functions, as the Clergy, Magistrates, &c. and to see either of those over-taken, would be a very ill spectacle. — It is not civil to call for any thing you like, especially if it be a dainty; nor is it bet∣ter, when you are offered your choice of things that are good, to lay hands upon the best: you must rather answer, whic•• 〈◊〉〈◊〉 please. — 'Tis not manners as soon as you are set at the Ta∣ble bawl out, I eat none of this, I 〈◊〉〈◊〉 none of that; I care for no Rabi••; I love nothing that tasts of Pepper, Nutmeg, Onyons, &c — How hungry soever you be, it is indecent to eat hastily or ravenously, as if you would choak your self. — if you happen to burn your Mouth, you must endure it if possible, If not you must convey what you have in your Mouth privately upon your Plate, and give it away to the Footman: For though Civility obliges you to be neat, there is no necessity you should burn out your Guts. — If your Fingers, Knife, or Fork be greasy, you must never wipe them upon the Cloth, or Bread, but always upon your Napkin: And to keep your Fingers clean, it is the best way to eat with a Fork. — To blow your Nose publickly at the Table without holding your Hat or Napkin before your Face, to wipe off the Sweat from your Face with your Handkerchief, to claw your Head, &c. to belch, hawk, and tear any thing up from the bottom of your Sto∣mach, are things so intolerably sordid, they are suffilcient to make a Man vomit to behold them, you must forbear theem therefore as much as you can, or at least conceal them. — You must never drink any per∣sons health to himself, unless it be begun by a third person; and in that Case, if it be to the Wife or other Relation of a per∣son of quality, you must do it by her Titles, not thus, My Lord, a good health to your Lady, your Brother, &c. But, My Lord, a good health to my Lord Mareschal, to Mon∣sieur le Marquis, &c. If a Person of Quality drinks a health to you (especially if it be your own) you must be uncover'd, and bend a little forwards with your Body over the Table, till he has done; but you must not call to pledge him, unless he requires it himself. — But this pulling off the Hat, is not to be used but to Persons of ex∣traordinary Quality. — If a Prince or Princess does you the Honour to dine with you, you must not sit down with him at

• the Table, but wait behind his Chair, and be ready your self to give him drink or Plates as he has occasion — What we are to observe at a Ball. — If you be at a Ball, you must know exactly (if not how to dance) at least the rules observ'd in dancing, especially in the place where you are (for in all places the rules are not the same) and by no means be de∣fective in any of them. —If you be taken out and can dance, you cannot refuse it without being thought singular and m••∣rose. — If at length, to show their authority, or give themselves diversion, they will force you to dance, you must not refuse them, for it is better to expose your self to a little involuntary confusion to render your self Complaisant, than to be suspected of decli∣ning them in contempt. — Ha∣ving done your dance, you must carry that Lady back to her place, and take out another; observing when you are taken out again, to challenge the La∣dy, that you took out first, if it be the Custom of the place. — If the King or Queen dances, all the Company is to stand, and be uncover'd, unless those whose function exempts them. — The Civility to be observ'd by a Superiour to an Infe∣riour. — Order would have conducted us to say something in this place of Civility due from a Superior to an Inferi∣our; but because it would be to prescribe Laws to those who should give them, we shall wave it. — Yet I shall presume to ad∣vertise, That if they be not so wise as to consider, that the poorest and most Inferiour Creatures are Men as well as they. — And as having this priviledge above them, that to sanctifie Poverty Christ made choice of that condition before theirs; yet for their own pro∣per interest they are obliged to be good in Example to their Servants, and, civil to others who are not of their depen∣dance. And indeed what a monstrous thing it is to see a Nobleman without Civility! E∣very body shuns him, every body despises him, so that he had as good be out of the World 〈◊〉〈◊〉 be belov'd by no body. And this is not to be admir'd; for Civility being the effect of modesty, modesty of humility, and humility being a true mark of greatness of the mind, and indeed the true greatness, it is that which obliges, which gains up∣on the affections, and makes a Man belov'd wherever he comes. — Railing or Bantering. — Because, according to the humour of this Age, our Con∣versation runs much upon Rai∣lery, it will not be amiss to let you know that there are two sorts of Raileries. — R••ilery is naturally a pleasant and witty dis∣course, expressing something agree∣able, without offence to any Mans Person or Reputation. — But be∣cause by abuse the signification

Moscobian Women,

their Nature, with an Account of a con∣trary Temper. I have read of a Man, who the more he labou∣red to Soveraignize over his Wife, the quarrel ever became more implacable; for she ever ended that days conflict with

• this peremptory close: Trust me, Husband, this will not do it. At last, as later Considera∣tions prove ever wisest, he re∣collected himself: Beginning to expostulate the cause with him∣self in this manner. How long shall I intangle my self in this intricate Maze of endless mise∣ries? To what purpose is it, that I contest with my own Flesh? Raise a Pad in the straw, and awake a sleeping Lyon? It may be her Disposition is more generously tempered, than to be thus haled. Turn then the Scale; and let her enjoy the Freedom of her self. This will relish better to any well condi∣tion'd Nature, than ever to be contending for Mastery: and make the whole Countrey Ring with our Folly. Upon which Resolution, they closed toge∣ther in such an equal Concord and Harmony of their Minds, as they were never known to be angry both together: The one giving way to the others Passion with such Sobriety and Discretion, as they never after∣wards needed any neighbourly Mediation. This I have the longer insisted on, because I am not Ignorant how many furly and rough Dispositions do abuse by their harshness the easie and well-tempered Natures of their unhappy Consorts. Indeed, were all Women of that servile Condition, whereof the Inge∣nious Barcley, in his Mirror of Minds, reports those Women to be of, who cannot be per∣swaded that their Husbands love them, unless they beat them: Correction then would be found the only Introduction to Affection: But these Nations are more Civil, and our Wo∣manish Spirits more Virile, to endure such affronts. It is wor∣thy our Observation, to relate what happened to one Jordan, in his Marrying in those parts; be∣ing a Native German, and one who had accompanied Barcley in his Travails. He reports it thus, being in those parts, one Jordan, a German, and who had kept me Company in my Travails, fell in Love with a Woman there, and Married her: Demeaning himself to her as became a loving and respect∣ful Husband; but the m••re she was tendered by him, the more she seemed to be discon∣tented with him. No dalli∣ance, nor all the Tokens of Love or Affection that he could shew to her, could either win or wean her from that discon∣tented Humour, to which his too much kindness had brought her. At last, seeing that the more he laboured to Content her, the less she seem'd to be pleased; he takes her aside one day demanding of her t••e Rea∣son of her distaste? O SIr ▪ saith she! how should I be wel•• plea∣sed, when you shew no Argu∣ment of Love towards me? Not of Love, r••plied he! what more Signs of respect can I show you, than these I already do? I am sure you want nothing.

Mumpers

are both Male and Female, a Gent••••ler so••t of Beggars, for they scorn to beg for Food but Mony or Cloaths, the Money they lay out to pam∣per the Gut, and the Cloaths they fell to reimburse the Poc∣ke••. The Male Mumper in the times of the late Usurpation, was cloathed in an old torn Cas∣sock begirt with a girdle, with a black Cap, and a white one peeping out underneath; with a formal and studied Counte∣nance he steals up to a Gentle∣man, and whispers him softly in the ear, that he is a Poor Se∣questred Parson, that he hath four small Children with a sick Wife, all ready to perish. Some∣times he appeared in the habit of some decayed Gentleman, and then he pretends what a great sufferer he that been for his Majesty, but lately come out of Gaol, and not a Penny to help himself. Sometimes he appears with an Apron before him, and a Cap on his Head, and begs in the Nature of a Broken Trades∣man, who having been a long time sick, hath spent all his re∣maining Stock, and so weak he cannot work. The Female Mumpers, with a torn black Hood and Scarf, will go confi∣dently to an House, and knock at the Door, demanding to speak with the Mistress of the House, where after an Apolo∣gy made for her boldness, she ac∣quaints her how urgent her ne∣cessity is; having an Husband very sick, with two small Chil∣dren, ready to give up the Ghost; that she was born a Gen∣tlewoman, but Marrying against her Friends Consent, she was by them thrown off and disown∣ed, and so by her Husbands sickness reduced to this misera∣ble Condition. Sometimes she appears as if big with Child, and so begs Cloaths or Linnen to make Clouts: She is very busie in the Palace-yard in Term-time; but if she be young, tolerably handsome, and she find Charity grow cold, she

Matches

unequally made. 'Tis the principal Study of all Persons to pass their time with most ease, and to avert as much as possible the Miseries which sin has subjected us to. This occasions a continual Inequie∣tude in Men, and makes their Lives so uneasie, that nothing can satisfie them but the pro∣spect of those flattering Joys which hope presents to their longing Eyes. When a thinking Man seriously reflects on his past Actions, he finds nothing but vain ••••oleries, and would sooner chuse any sort of Life than have 'em plaid over once more. For this Reason we can never be at rest; for we are always contriving and invent∣ing, expecting and desiring bet∣ter things than we possess. And for this it is that all men pur∣sue after some sort of Pleasures or other; some the delights of the Sense, others Wealth and Ri∣ches, others Books and Know∣ledge; others the Airy Charms of Honour, and Fame, &c. All which depend upon the Natural Temper or Education. But the surest way to gain quiet in this World▪ is some honest Imployment suitable to our Quality, attended with an un∣stained Reputation. And I do not Question, but I may bring in Marriage for a large share, since of all other Blessings it seems to be the most durable; yet I prefer a single to a Marri∣ed Life, provided it be attend∣ed with an unspotted Chastity, since it is divested of all the un∣happy Cares of this World, and resembles the Life of Angels. But these are Blessings, God only bestows on a few, and there∣fore

• a single Life is generally so far from being good, that 'tis a dangerous Trap for our Vertue. If the great Blessing of Matri∣mony does so frequently fru∣strate mens Expectation, 'tis because the principal ends of it are pe••ve••ted; and if it be rash∣ly gone about, 'tis no wonder if it end foolishly and desperate∣ly. Since then this is so weighty a State, it will be the highest fo••ly to venture upon it with∣out Consideration. But the chief thing that makes Marria∣ges so unhappy, is the inequality of them. As for Unequal Mar∣riages, 'twill be very hard to de∣termine any thing that may please all; there is usually such a vast disagreement between Pa∣rents and Children in this Case▪ that there's no hopes of ever re∣conciling them, when perhaps both are to be blamed. But before I come to particular Matte••s, I premise this, that to compleat a true and happy Mar∣riage, are required 〈◊〉〈◊〉 In••li∣nations, Hearty Love, and True Liking, so that they may both be of the same mind▪ and have one and the same interest; and to make up this, there must be a suitable agreement in Ages, Humours, Breeding, R••li••i••n, Families, and 〈◊〉〈◊〉▪ which when they conc••r, we may ex∣pect all the Satisfaction this Wo••ld can afford; but when any of these are wanting, Mar∣riage but seldom proves com∣fortable. But particularly I shall chiefly insist on the••e three sorts. 1. Of old Persons Mar∣rying with Young 2. O Mar∣rying without F••ie•••••• 〈◊〉〈◊〉. 3. O•• Marrying without 〈◊〉〈◊〉 own Consent, of all which I shall give a brief Idea. To ••ye Old Age and Youth together, is a thing that may be accounted one of the greatest Extravagan∣cies, which neither Nature, Ju∣stice or the World can justifie them in: since nothing is more ••••natural than to unite brisk and sprightly Youth with dull and senseless old Age: And there can be no greater br••ach of Justice, than to join two such different Natures together, as will almost certainly be the De∣struction of each other: And for the World they can expect nothing from them but S••offs and Laughter; such Marriages look like some very extravagant Farce, intended only to set all the Spectators into huge ••it of Laughter, and that one that observes it well, would think they rather design'd to make Sport for others, than to pro∣cure ••ny manner of satisfaction for themselves. But to expose the Folly of this the more ob∣viously, suppose one of either Sex, who seem to be on the brink of the Grave, yet long∣ing for to be coupled with Youth; exposed to the Life in all their ••opp••••i••s, as Garb, Add••ess••••▪ Courtships and Fruits of it afterwards. But to be Graver, such Marriages are un∣doubtedly as Unlawful as the•• Unnatural▪ answering none of

• the Ends of Matrimony, there being no more possibility of mu∣tual Society and Comfort than anything else. Indeed 'tis a kind of Incest, worse than that of Oedipus, who unwittingly is said to have marry'd his Mo∣ther, but here's one who with his Eyes broad open, is content to be hobbled with his Great-great-great-great-great Grand∣mother, for which he does not deserve so much as the Good Wishes we give a Felon or a Murderer, God send him a good Deliverance! Athens. The Im∣prudence and Impiety of all such as run rashly, or without their Friends Knowledge or Consent, on Matrimony, is more frequent in our Nation, than in Neighbouring Coun∣tries: And tho' some more care has been taken to prevent it of late years, yet we cannot ex∣pect it will be wholly put a stop to, so long as there are so many Priviledged Places for Marriages. As to such Persons as steal Persons much above themselves in Fortunes, 'tis the most ba••e and ingenerous Act in the World; to Marry purely for Money, seldom fails of cau∣sing an unhappy Life. I would have all high Lookers and Pre∣tenders to great Fortunes to consider, 1. What a vast piece of Injustice 'tis to rob a Loving Father of a Daughter, in which he places so great a part of his Delight, to take his dearest Jewel from him▪ and violently to 〈◊〉〈◊〉 a blooming Sprig, which he has nourished with so much care and tenderness; what showers of Afflictions fall upon both af∣terwards! 2. Consider what a high piece of Imprudence it is for a Man so dangerously to venture himself with a Young Creature, whose fickle Fancy turns like the Wind, and whose Love quickly may turn into Ha∣tred, which may bring his Life at her Mercy. Again consider the greatness of the Offence of Marrying without Friends Consent, from this, that Nature has gi∣ven to Parents an extraordina∣ry Power over their Children, making far greater Distinction here than in any other Persons whatsoever. As Parents Au∣thority is great, so ought Chil∣drens Obedience to be great too. And as Marriage is the greatest concern, and that which a Parent takes most care in; so for a Son or a Daughter to be dis∣obedient, in this we is the great∣est piece of Rebellion, as well as Ingratitude. Next proceed to consider the Female Sex: And as they are of a more soft and flexible Disposition than the Male, they are more adapted to Obedience: And that Obedi∣ence and Compliance in them seems more convenient and ne∣cessary. This will more easily appear, if we consider the un∣steady Nature, and unsatisfied Disposition, especially of the Female Sex, whose Reasons are generally byass'd by their Hu∣mours, and not strong enough to search into those things that

• are best for a Married Life: a∣gain if we consider the Modish∣ness of the generality of Young Ladies; when we consider ma∣ny of their Tempers, a Person that would gain them, needs only fine Cloaths▪ an Impert••nent Tongue overlaid with Bomba∣stick words, and a Maggotish Noddle well stuft with Impu∣dence. Of such Persons Dan∣cing-Masters, and Singing-Ma∣sters have frequently made a Prey. The chief Spring, that moves so many young Mens Af∣fections, is Beauty; but this is so far-from procuring their Ima∣ginary Consent, that it many times is the primary Cause of the greatest Miseries that befal a Married Life. Again consi∣d••r Beauty in it self, and see the Infinite Folly of those that expect Satisfaction from thence. There are other things, which may attract Mens Affections, and cause them to transgress the Duty they owe to their Parents; as good Nature, a sine Carriage, a quick Wit, and a sweet Voice. Yet when all these meet toge∣ther in one Woman, they are many times Misfortunes rather than Advantages, and Plagues rather than Blessings. I doubt this will not meet with •• kind Reception from Parents, since it is to shew the unreasonableness of their forcing their Children to Marry one they don't Love. This is a Misfortune, that lights more upon the Heads of great Persons than others, and more on the Female Sex than on Men. I might shew the greatness of this Injury by several Argu∣ments, I shall only mention one or two. 1. All the Pains and Cares that a Parent is able to take or perform for a Child in this sad Case, can never make amends for it, the misfortune being often so great that 'tis beyond the Power of Man to relieve or give ease to. 2. For a Parent to shew all the kind∣ness, tenderness and care ima∣ginable toward his Children, from their very Birth up, and yet by his over-violent Zeal and too eager desire after his Sons Happiness, by an unlucky blow to ruin him at once beyond all relief, is most unaccountable. Parents Lives are often like those of Poets, and G••mesters, who can very rarely arrive to the Plea∣sure of being cool and at rest, their b••sie Souls, and over-whelm'd de∣sires are continually in flame, which never ••uffers them to have a calm and even Temper.—'Tis their over∣doing of things that commonly ru∣ins their designs, and breaks all their Measures, &c. I can∣not suppose, that any Parents wish their Children the least hurt or injury; but as I acquit them of this vice, I must needs accuse them of an insufferable Piece of Folly, when they think to make that Match happy which begins with Hatred and Loathing. The main and prin∣cipal cause of this severity in Parents, is Money; and Cove∣tousness, (says an Ingenious Gentleman) is not so much a

Myrmice,

a Maid, who for contemning Ceres was turn'd in∣to an Ant

Myrrha,

Mother of Adonis, who is said to fly into Arabia, and to be there turn'd into a Tree of that Name.

Maids,

(Laundry) in Great Houses. If you would have the Esteem, Credit and Reputation of a compleat Laundry Maid, you must observe these follow∣ing Directions. First, You must take care of all the Linen in the House (except Points and Laces) and whatever you wash do it quickly, and do not let it lie and stink, and grow yellow, and so create to your self the trouble of Washing it again before it be used. Second∣ly, You must take care that all the Bracks and Ren••s in the Li∣nen be duely mended. Thirdly, Keep your certain days for Wa∣shing of such Rooms as are ap∣pointed you to Wash and keep Clean. Fourtly, You must be sparing and not lavish and wast∣ful of your Soap, Fire and Can∣dle. Fifthly, Entertain no Chair-Woman unknown to your Master and Mistress. Sixthly, Be careful that your Tubs and Coppers, or whatso∣ever else you make use of, be kept clean, and in good repair. Seventhly, You must be careful that you rise early every Morn∣ing, but more especially on washing-days.

Maids

(House) in Great

Maids

(Scullery) in Great Houses. 1. You must be careful to keep sweet and clean, the several Rooms which belong to your Charge, as the Kitchin, Pantry, Wash-house, &c. 2. You must wash and scowre all the Plates and Dishes that are used in the Kitchen, like∣wise the Dressers and Cup∣boards, also all Kettles, Pots, Pans, Chamber-pots, with all other Iron, Brass, Tin, and Pewter Materials, that belong to the Chambers and Kitchen. 3. You must wash your own Linen, keeping your self sweet and clean, re••••mbring always, so soon as you have made an end of your dirty work, to wash, and dress your self Neat∣ly, Titely and Cleanly. Now if you be careful and diligent, and cleanly in performing this place, you will have notice ta∣ken of you, and you will be Advanced ••o a higher and more profitable Employment.

Meekness.

Meekness may be rank'd with Humility▪ and both of them are very comely and adorning to Bi••th and Beau∣ty; commanding Love and Af∣fection from all; but then this Meekness must be true, and not feigned, for although the Adul∣terations of Art can represent in the same Face, Beauty in one Position, and Deformity in ano∣ther; yet Nature is more sin∣cere, and never intended a clear and serene Forehead should be the Frontispi••e to a cloudy and Tempestuous Heart; it is to be wished therefore that no out∣ward appearance of this kind might take place, unless it be really internally so; and there∣fore, those that would be adorn∣ed with Meekness, in which no defect may be found, must look i••••ard, and examine what Sy∣metry is there held with a fair out-side, and narrowly ob∣serve, whether any storms of Passion darken and cloud their Interiour Beauty; and use at least an equall diligence to re∣scue

• that as they would to clear their Faces from any stain or blemish. Meekness is not only recommended to all, as a Christian Virtue; but is in a more peculiar manner enjoyned to Women, as one main accom∣plishment of their Sex; and is not only esteemed by Men, but very highly by God himself; his Holy Word attesting, that a Meek and Quiet Spirit is in his sight of great Price; and there¦fore to all that will not enter Dispute with God, and Contest his Judgment, it must likewise be so; however, though Meek¦ness in it self be no more than a single entire Virtue; yet it is diversified, according to the di¦vers Faculties of the Soul, ove•• which it spreads it's influence; so that there is a Meekness of the Will, a Meekness of Un∣derstanding, and another kind of the Affections; which must all concur to summ up the Meek and Quiet Spirit. Meekness then in the first place of the Understanding, consists in a pli∣ableness to Conviction, being directly opposite to that sullen adherence which possesses di∣vers, who Judge of Tene••s not by Conformity to Reason and Truth, but their Prepossessions, and Tenaciously retained Opini∣ons; only they or some in whom they Confide, have own∣ed them; but certain, such a Temper is of all others the most obstructive to Wisdom; this throws them into hazard and chance, and what they first happen on, they draw and de∣termine that meerly upon the Priviledges of it's Precedency: we find, that the Mind that ad∣heres but to one Opinion, can be guilty but of one Error; but where it is exposed to the E••lu∣xes of all new Tenents, it may successively entertain an Ocean of Delusions; and to be thus yielding, is not true Meekness but a Servility of the Under∣standing; we must confess, it shows a great weakness of the Mind. It is therefore of the most important concern, to for∣tifie that part which lies so ea∣sie to assaults, that it may be secure against all Attempts and Insinuations. Meekness in the second place, is that of the Will, which lies in it's just Subordina∣tion and Submission to the Su∣pream Authority, which in Di∣vine things is the Will of God; in natural, those of Mo••al Rea∣son and Right, and in humane Constitutions the command of Superiours; and so long as by these, the Will governs it self in their respective Orders, the Meekness required of it is not transgressed; but Experience at∣tests, that in its Deprivation is an Imperious Faculty, ready upon every Advantage to cast off that Subjection, it was de∣signed to, and independently Act from those Motives which should influence▪ it; and this being very much imputed to the Female Sex, it is very ne∣cessary, that by their making the contrary evident, they

• should wipe off such a stain as••ul∣lies the Candor of their Virtues; and indeed we know nothing more incentive to the Endea∣vour, than the having a right estimate of the Happiness, as well as Virtue of a governable Will; then they may see with delight, how calmly they may glide through the roughest e∣vents, that can but Master that stubborn Faculty; it will ener∣vate and enfeeb••e a Calamity, take away it's afflicting force and power, Triumphing and Commanding over even wh••t it suffers. It was a saying of the Philosophers, that a wise Moral Man could not be inju∣red, or made miserable by any Calamity; and if this Maxim held good, how much a great∣er advantage have they, who possess the Divine Wisdom of Christian Resignation: that in∣wraps and twists all their choi∣ces and desires with Gods, and are neither a•• the pain or ha∣zard of their own Elections; but are secure, that unless Al∣mightiness can be frustrated, they shall possess what shall be best to their Advantage: propor∣tionable, though not equal to this, is the Happiness of the Will regulated by Reason, in things that are contained with∣in it's Sphere; it is the Dignity of Humane Nature, and that which distinguishes it from that of Beasts; yea even those grow more contemptible in their kinds, the farther they are re∣moved from it; for the dull, sluggish or otherwise restiff and untractable Creatures, stand not in Competition in our Opi∣nions with those that are active and tractable, which in some sence are accounted by many, but a few degrees from Ratio∣nality: moreover, Reason af∣fords somewhat of a Basis and Foundation for the Will to fix on; those that take Reason for their Guide, will act equally and Consonant to themselves; but those who this Moment do things because they will do them, may the next have as wise an Argument to do some∣thing quite contrary; and so may spend their time at Pene∣lopes rate, in weaving and un∣weaving a Web that is never to be finished to any purpose. Meekness is seen in a Will duly submissive to lawful Superiours, and thereby it not only avoids much Trouble and Contest, as to it self, but is rendered an amiable thing in the eyes of o∣thers, and renders the party ex∣ceeding Happy; it is the Pa∣rent of Peace both Publick and Private; a Blessing so condise∣rable, as is cheaply bought with a little receding from ones own Will or Humour; whereas the contrary temper is the source and original of Infinite Confu∣sions, the chief Incendiary that sets, not only Families, but Kingdoms, Churches and States in a Combustion; and is a kind of an Antecreative Power, which reduces things in a man∣ner to that Chaos from whence

• God drew them into Order: And as the Will refined to Rea∣son and just Authority, is a Fe∣licity all Natures should aspire to, so more especially the fair Sex, whose Passions naturally encline to impetuosity, ought to place their Reason as a guard over their Passions, to keep them under and in due Order; for where this is omitted, and a Woman has no guide but he•• Will, and her Will is nothing but her Humour, the event is consequently disasterous to her self, and often to others that depend upon her, and the Ha∣zard of this renders that other restraint of the Will, viz. O∣bedience to Superiours, a very happy Imposition, though it is not perhaps always taken so; for such as will resist the Go∣vernment of Reason, are not very apt to Subject themselves to that of Authority; yet cer∣tainly God and Nature do attest the particular expediency of this to the Female Sex, as appears by their being placed in a De∣gree of Inferiority to the other; and further Observations be∣ing made, we find that there are two States of the Tree of Life through which they can regularly pass submitted to Sub∣jection, viz. That of the Vir∣gin and Wife, the first to Pa∣rents, the second to a Husband, and the third, which is Wi∣dowhood, as it is casual whe∣ther ever it be arrived to or not by many; so if it be, we find it accounted by God him∣self a Condition most deplora∣ble and desolate; and if we should say this happens upon the score of their being lest to their own guidance, the sad Shipwracks and Disasters of of too many Widdows, would but too Melancholily justifie the Comment we might make up∣on it; but one thing it does, for it evince••, that God sets not the same value upon their be∣ing so at their own dispose, because they are ever account∣ed and pronounced more hap∣py in the other States and Con∣ditions, under Guides and Sup∣ports: those are wonderfully mistaken in their measures, who alledge meekness unsuita∣ble and too mean for their Birth and high Spirits, looking upo•• it with false Opticks, as a thing too vile and unbecom∣ing them; which if truly dis∣cerned in its proper Excellen∣cy, is their greatest Glory, whereby they are enabled with∣out trouble or perplexity to en∣counter and overcome the ad∣verse events of Life; when a stubborn and untractable beha∣viour, is only the mark of a great Stomack; and in some sense meer Mo••oseness, and sa∣vours not at all of a great Mind; the cruelty of a Coward, may when he gets the Advantage by surprize, as equally denominate him valiant, as the untractable∣ness and ungovernableness of a Woman denotes her great and generous; for what value soever they put upon themselves, no∣thing

• thing renders them less accepta∣ble to others; every Contra∣diction of little weight and mo∣ment (which Meekness passes over) insensibly inflames such as are unruly tempered; and throws them into a transport, so un∣ruly and extravagant that it tends to mischievous Effects; when on the other side, if she be humoured and comply'd with, it only serves to make her more confirmed, that such wild freaks are graceful to her, and makes her humours arise to such gigantick Sta••ures, that she grows dizzy with looking at the heights they are raised to by her over-fond indulging them, till her Brains swim∣ming, she is not capable of te∣ling what will please her, tho' she expects should find our ways sufficiently obliging to give Sa∣tisfaction unmingled with di∣sturbance in all Cases; so that to such a one, we may aptly apply that of Hannibal to Mar∣cellus, viz. That if he were vanquished, he never gave rest to himself, nor if he were Vi∣ctorious▪ to others. And cer∣tainly the unquiet of a perverse Spirit is so great, that could those whose pe••••••••••cy raises them in themselves, compare it with the Calm and Happy Serenity of Meekness and Obe∣dience, there would need no other incitement to make them price and value it at a very high Rate, and rank it among the great Blessings of Life. Meek∣ness in the last Branch is as love∣ly, and as much to be admired, as in the former; and this we place in the Affections, and it consists in reducing the Passions to a Temper and Calmness, not suffering them to raise a civil War within, nor breaking out violently turn to the disquie∣••udes of others; and to this Re∣gulation, Meekness is generally subservient; however, because the correcting some particular Passions are more immediately assignable to other Virtues, we may more aptly insist on one which has a more direct and peculiar influence, viz. Anger, and this Passion has two Edges, wounding more fatally within, whilst it deals its stroaks with∣out; for the Vexation and Com∣motion that afflicts an angry Person, is more painful to him∣self than any thing he can ordi∣narily inflict upon another, and is properly term'd by the wise a short Madness; for who, the Wits being rightly moving in their proper Sphere, would to do a less, incur a greater Mischief; we must needs con∣fess, is is so great a Distemper of the Mind, that were it takes an absolute Possession, it renders the party incompetent of sober understanding or undertakings. Plato, when one of his Servants had done an extraordinary fault, going to chastize him, and at that instant finding the unruly Passion of Anger too Predominant, he forbare it; and a Friend coming in and de∣manding what he was doing,

• he reply'd, I am Chastizing an Angry Man; and then turning to his Servant, he said, I would beat thee, but that I am angry, as judging himself by that Pas∣sion to be in a fault, and there∣fore unfit to correct another for his Offences: we might enu∣merate the Protests of all the Moralists against this Passion, but they would swell too large for our design; however, let it suffice to take the suffrage of the wisest of Men, one that had by his own Expression acquain∣ted himself to Know Madness and Folly, as he tells us Eccl. 1.17. and again Eccles. 7.11. That an∣ger rests in the Bosom of Fools. Meekness we find in all things contrary to the Passion of An∣ger, &c. And since that passi∣on is universally unbecoming to humane nature, it must be cer∣tainly most of all indecently, lodged in the soft and tender Breasts of the gentler Sex, eve∣ry thing contracting so much more the deformity, by how much the more it deviates from it's proper Kind: Even nature her self has befriended the fair Sex with a cool and temperate Constitution, and subjected them to less fire, and consequent∣ly choler in their Compositions, so that their heats of that Na∣ture are adventitious and preter∣natural, raised often by Fan∣cy or Pride, and so looked up∣on as the more uncomely and in∣decent, being allowed the slenderer Excuses to cover the de∣formity: moreover, women by nature are feble, and the less a∣ble to assert or maintain their angers with any effectuous Force, which might make them see it was never intended they should loose the Reins to passion, which Nature seems by that very una∣bility to have streightned; but when they do it, not only distort and cloud their Beauties by the violence ag••tations of their Minds, but render themselves mon∣strous by using what is unseem∣ing and unbecoming Creatures cast in so fair a Mould, and made for Love and Complacency; their Tongues we must confess in general are their most formi∣dable Weapons, and how ill be∣coming is it, for a woman that pretends to Breeding and Parts to be found noisy and clamou∣rous, disturbing herself and gra••∣ing the Ears of others, sullying thereby her fair Reputation, and betraying her Weakness; there∣fore this indecency ought to be avoided by those that would be accounted Wise and Ingenious, and be found by none but the off-scowring of the Sex, who in their ••ordid Manners and Beha∣viours distinguish themselves but in a small degree from Bruits, and we might take them for such did not their shapes e∣vince us, they were made ratio∣nal Creatures, but had corrupted themselves, and were become deformed in their Minds by de∣generating from Virtue, and all that should proclaim them wor∣thy of the end for which they were created: Pardon us La∣dies,

Melancholly Lovers,

Cau∣ses of Love: though some hold they all Centre in one, are notwithstanding in their Ef∣fects and outward appearan∣ces various, and there are those that hold, that a setled Melan∣cholly of this kind, is incurable, yet Censure us as idle and vain if we go about to give the best, and most suitable Directions and Advice, not only to pre∣vent dangerous Consequences, but to give case to those that too eagerly pursue a fruitless Love. The sweet Tongued Ovid, when he had informed either Sex, how to proceed in the most curious Methods, and cun∣ning ways to attain to their wish∣ed Happiness, closes his Art of Love with a Remedy or Cure; when there is▪ a great ne∣cessity for it, when the Lover languishes, and has not the least Glimmering, of hope to gain one favourable, Smile, from his Peevish, Proud, and too severe∣ly Coy Mistress, and thus begins his Remedy for such unrequited Love.

When Cupid read this Title, streight be said,

• ...

  Wars I perceive against me will be made; But spare, O Love, to tax thy Power so, Who o••t hath born thy Ensigns 'ga••••••t thy Foe. I am not he, by whom thy Mother bled, When she to Heaven in Marses's Chariot fled; I o••t like other Youths, thy Fame did prove, And i•• thou ask what I do still? I Love: Nay, I have taught by Art, to keep Loves Course, And made that reason which be∣fore was force. I seek not to betray thee, Pretty Boy, Nor what I have once written to destroy; If any Love, and find his Mistress kind, Let him go on, and Sail with his own Wind, But he that by his Love is discon∣tented, To save his Life my V••rses are in∣vented; Why should a Lover kill himself, or why Should any with his Love, Grief wounded dye. Thou art a Boy to Play, becomes thee still, Thy Reign is soft, Reign then but do not kill; Or if thoul't needs be vexing, then do this, Make Lovers meet by ste••lth, and steal a kiss, Make them to fear▪ lest ••••y over watch them, And tremble at each noise, least some shou'd catch them; And with those tears, that Lovers shed all Night, Be thou Con••ent, but do no•• kill Out-right.

  Avenna proposes Seven ways for the Cure, or at least easing this Malady; Savanorola chief Observations, and some more and some less: And the first they prescribe, is Exercise and Diet, and there is an old saying, That without Ceres and Ba••••b••••, Venus grows Cold; a lazy Life and high feeding are great Causes of this kind of Love, so their Op∣posites must needs decay and wast it, for as the Poet says,

  Take Idleness away, and put to flight, All Cupids Arts, his Torches give no Light.

  Cured by Busi∣ness,* 1.92 or harmless Recreations, im∣ploys and takes it off from the thoughts of Love, puts to flight those Whimsey•• that wander about the Heart and Brain, like the Atoms in the Original Chaos; for when it is imployd, the old saying is, The Devil has no power over him, because his thoughts being whol∣ly taken up with his Business, there is no room for a Tempta∣tion to enter; but the mind be∣ing unoccupied lies open to all A••••au••••s, which many times as easily prevail, as an Army against

• a City when the Drawbridges are carelesly left down, the Gates open, and the Port-Cuillis drawn up, or as a Stream get∣ting at first a small passage by degrees, throws down the Dam that opposes and overflows all before it. If no Business offer, Exercise your self in Walking or Running, do it vigorously, and not leisurely and musing; keep your Eyes as much as may be off fair Objects, as imagining Crafty Love lays every where a Snare to entangle you, and in time as the Course of mighty Ri∣vers with much Labour are tur∣ned, you will find an Easement, and the burning Flames of Love having spent in your Bosom the matter whereon they ••eed, may expire, or much abate of their vehemency. — Cured is this kind of Love by extraordina∣ry Temperance,* 1.93 Spareness and or∣dinary Diet; Fasting allays the hot Desires, and hinders Concupiscence; for as Physiti∣ans hold, that the Bodies of those feed high and live at ease are▪ full of bad Humours, and those gross Humours operate on the mind, and stir up Lustful thoughts and desires, which Ab∣stinence would prevent, by wa∣sting, and at length removing those Causes, so that the Ef∣fects would cease. St. Ambrose tells us, That Temperance and Abstinence are great Friends to Virginity, and Enemies to Lasciviousness, when abound∣ing Luxury overthrows Chasti∣ty, and fostereth all manner of Provocations to Lust; and this method the wise Philosophers observed, as did the Fathers of the Christian Church; and Origen, because he had no due regard ••o this, found the Temptation so strong, when he Preached in an Assembly, where there were handsome Women, that he sup∣posed there was no possible way to remove it, but by gelding himself, which he put in Pra∣ctice to his disgrace, when Absti∣nence might have been as Ef∣ficacious. — Consider that to tumble in a Bed of Down,* 1.94 is a great Contributer; Las∣civious thoughts, and Imagina∣tions, it gives soft ••••pose, and that Drowsiness and Sleep, and therein wanton Ideas are repre∣sented; one Dreams he is Cour∣ting his Mistress and she Smiles upon him, another that he is Embracing her, and finds an imaginary Heaven o•• Content∣ment, in the Charming Phan∣tom, and this makes them burn with a desire to do that waking, which they only Fancied sleep∣ing; these delusive Dreams, by lying hard and somewhat un∣easie might be prevented, the Pamperedness of the Body be∣ing brought under. For this ve∣ry Cause the Indian Brachmans, a kind of Priests among them, keep themselves Continent, and will have no other Lodging, but

• the ground covered with cer∣tain rough Skins of Beasts, as the Redshank do on harder, and Diet themselves very sparingly, and in that spare Diet they a∣void such Roots, herbs and other Food, as they know by any Phisical Virtue or natural Ope∣ration, provoking to Lust, as if they had observed the Poets Prohibition.

  Eringo's are not good for to be ta∣ken, And Lust provoking meats must be forsaken.

  Certain it is that the Athenian women in their Solemn Feasts called Thesmopheries,* 1.95 because they were to abstain from the Company of men for nine days, they did, saith Aelian, lay a herb named Hanea in their beds, which by a secret virtue que••••••∣ed the flames of desire, and freed them from the Torments of a∣ny violent Passion: Some hold that Melons, Cucumbers, Pur∣flain, water Lillies, Ammi Let∣tice, and such cold fruits and Herbs are, of a Phisical vertue; to allay the feavour of a violent Passion, Mizaldus prefers Ag∣nus Castus before any other. — Care what e∣ver rules we have prescri∣bed,* 1.96 must not∣withstanding be taken, that by their Passion ••re much dejected and brought very▪ low and feeble in their bodies; they must not go thro' these kind of hardships, but as fainting or languishing distem∣pered Persons must have Cor∣dials and Restoratives: A Lover that has, as it were lost himself, through Impotency and Impa∣tience, must be called home as a Traveller by Musick, feasting and good Wine, Sports and Merriments, and viewing of pleasant objects, but not those that occasioned his Melancholy, but curious prospects of Gar∣dens, Orchards, Rivers, Flow∣ry Meads, and the like▪ And sometimes Hunt, Hawk, hear or read merry Tales, pleasant Discourse, and use moderate Exercise in any manual Occu∣p••ation, that so new spirits may succeed those that are wasted and decayed, and by that means those Angers, Fears, Cares, Suspicions, &c. may be over∣come, that a too violent passion had created in the former; and the pa••ty be weaned from his ill habit of Body and Mind. — Melancholy Symptoms are accountedtwo∣fold,* 1.97 affecting both in Body and Mind; the first of these are plain to the Eye, by the Dryness, Leanness, and Paleness, occasions hol∣loness of the Eyes, wistful looks, &c. They pine away and look ill with Restlessness and Sighs, there is a dulness in the sight, and a cloud of sadness hangs upon the Brow, and there is a feasi∣ble

• decay of Appetite; and the reason the Learned give for this is, that the disorder of the spirits obstruct the Liver from the performance of it's office, by means whereof it cannot turn the Aliment into any rea∣sonable good Blood as it ought, and for that cause the Members weaken and shrink for want of their due sustenance, as trees and plants wither and pine when their roots draw not sufficient Moisture from the Earth to supply them. And this, Ladies, falls in a great mea∣sure your share in the bloom of youth, because you are put upon longing and languishing many times, when Modesty and Bashfulness charms your Tongues from uttering what we verily believe you wish at the same time were known, so your selves were not the relators of it; and it is very hard indeed that you are tied up to so nice a point, that you must not ask for that which you no doubt might have for speaking, but must endure because you will be too severely strict to the rules of Modesty; there is rea∣sonable allowance in all things that are not dishonest or of∣••ensive. These longing desires bring the Green-sickness often upon young Virgins and Wid∣dows, and strangely alters their Complexions, as they do the C••••••xia, or evil habit to men, which is encreased by S••ghs, Complaints and secret Laments. Many there 〈◊〉〈◊〉 who have un∣dertaken to find out an extra∣ordinary Passion, by the alte∣ration of the pulses bea••ing, tho' never so many Endeavours are used to stifle or keep it secret; and in this kind they give ma∣ny Examples of discoveries so made: some again have observed it, by the trembling of the heart, short Breathing, Sweating, Blushing, &c. when the Par∣ty is named or is present that occasions this distemp••ature; and if there be a Mutual Love though not divulged, it happens so to both the Parties; if they suddenly or accidentally m••et, there is startings and tremblings; their hearts, as the vulgar phrase is, are ready to leap out at their Mouths, they shiver and sweat almost at one and the same time; for the Poets hold Love to participate as well of the Na∣ture of Ice, as of the fire; and in∣deed may be said to transform it self, Proteus-like, into what it pleases, as Hot, Cold▪ Itch, Fea∣vour, F••ensie, Pleurisy, and the like. — Many hold bleed∣ing at the No••e when the Par∣ty is talking to the Party belo∣ved, is an apparent Symptom; and give this reason for it, that it is occasioned by the violent Agitation of the spirits, moved by a passionate Love; but let them say wh•••• they will, the Eyes carry the greatest signs of Love in them; such eager and wishful gazings are between Lo∣vers, as are not common to a∣ny other persons; t••ey seem to ravish each other with Eyes.

• Eyes, by Sta••ing, Gazing, Steal∣ing a half forced Look, Glance∣ing and the like, and many have confessed it was not in their Power to keep off their Eyes, when they were in the presence of those they loved, but they have been constrained to look ••istly and stedfastly, as if they were looking thro' each other, whilst the more powerful rays overcame the weaker, and made them give out. The Sultan Sa∣na's wife in Arabia, took such delight in gazing upon Ver••oma∣nus a beautiful man, that she could scarcely endu••e him out of her sight, and would cause him to come into her Chamber several hours in a day, only that she might feast her Eyes with looking on him; and such as are thus taken in Love, are always uneasy till they see the object of their desires, and then they feel a pain mixed with the pleasure of beholding, uneasy in any thing till they obtain the wished Enjoyment of the party beloved: and indeed the Symptoms of Love enclining to Melancholy, are various and almost innumerable. Melancho∣ly Love some say is not sub∣ject to fear, though frequent de∣monstrations make it evident to the contrary, the affairs, the composition of Love matters have always some Ingredients of fear in it.

  Res est soliciti plena timoris amor.

  Hesiod stiled Fear the Daughter of Venus, because Fear and Love are held to be inseparable; the great part of a Lovers life, let it be of the best sort, is full of Fears, Cares, Doubts and An∣xieties. The Poets are full of stories to that purpose, few that write any thing of Love, but take notice of them; Charmid••s in Lucian was so impatient, that after Sighing, Sobbing, and ••are∣ing his hair, he cryed out, O I am undone, O Sister ••ryphen••, I am not able to endure these Love pangs, what shall I do? O ye Gods, free me from these cares! He seems to be wholly animated by the breath of his Mistress, and when she with∣draws he seems to be expiring, as if she kept the Keys of his life; his fortune ebbs and flows with her Favour, her Smiles and Frowns give him Joy or Misery, raise him up to Heaven or tumble him down to Hell: Let his state be displeasing or pleasing, it is continuate, and so long as he loves, he cannot mind his Business to any pur∣pose, or think of any thing but her, she is his Morning and Evening Star, the Planet by whose Influence he moves and subsists; his Life, his Mi∣stress, his Goddess, and what not; Waking or Dreaming she possesses his Mind; she is always in his Mouth; his Heart, Eyes, Ears, and every part is full of her Idea. One being over Head and Ears in Love, having done so much that he knew not what more was l••ft to do, demanded

• out of a Conformity to her hu∣mour, if any further service re∣mained? to which he had this reply:

  D••st ask my Love, what service I will have? Your kindness day and night I still must crave: Dream, Dote, Expect, and always think on me, Depend and Hope, Cover my face to see; Delight thy self in me, be wholly mine, For why, my dearest, I am wholly thine.

  No Soldier in an Army is upon more duty, or has less rest than a Lover; between whom we have an excellent Comparison to our purpose, the which not without some pleasure to the Reader may therefore well be inserted,* 1.98 as not being com∣mon Rhymes.

  Believe us, Friends, all Lovers Soldiers are, For Cupid has his tents, and Lo∣vers war; Both rise up early and both sit up late; Both stand as Centinels by equal 〈◊〉〈◊〉 〈◊〉〈◊〉 at his Captains t••nt, that ••t his Mistress Ga••••▪ The wretched Lover and the Sol∣dier goes Through thickest troops where dan∣ger do's oppose; Through Midnight watches, and strong Guards they pass, One for his Fam••, the other for his L••ss. And he that for the War or Love is sit, Must be a man of Courage, Sence and ••••it. At Loves Command we through all dangers ••ove, The m••n that wants Employment let him Love.

  Much may be gathered ••••om this as to the uncertain and tur∣moiling state of Lovers, their Body and Mind being variously Employed. The old Greeks painted Cupid with Jupiters Thunder-bolt in his hand, be∣cause he wounds, and it is diffi∣cult to see whence it comes when it penetrates, &c. Many of either Sex have been strange∣ly taken with the Picture of a Beauteous Person, so that when a country Fellow set little by the picture of Helena, drawn by Xe••xis that Famous Master, Nicomachus who was of a more amorous Inclination, said, Take but my Eyes, and you will think it represents the most Beautiful of the Goddesses; and then you will immediately doat on the fair person it represents: Count her Vices Vertues, her Infir∣mities and Imperfections the rarest of Perfections. If flat-no∣sed Lovely; if the Nose rise and then decline, Majestick; If of a low stature, Pretty; if tall, of a comely stature; so that to the Eyes of a Lover, all things appear Lovely in the objects admired; for Love over-looks all defects: how often in our Age have we seen a Beautiful and

• Virtuous Wife neglected, for the lascivious Embraces of a meer Doudy: how long has an amorous-keeping Spark ratled about the Town in his Coach and Six with one of so mean a Beauty, whose Charms were not of force sufficient to cap¦tivate his Foot-boy? from which we must conclude that the Anci∣ents who painted Love blind, were in the right of it; yet such a one, whilst the Love ague holds, which is not easily sha∣ken off, has all the Graces, Ele∣ganoies, Veneries and Pleasures attending her, and is by him preferred, before a Myriad of the rarest Beauties, nay before all the Goddesses he has read of; or are told in Fables: when a man or woman is so taken, it shows the Symptoms of Love in an extraordinary manner, and denotes a kind of witchcraft in Love: A Gordian knot that is altogether difficult, if not im∣possible to untie, and requires the Sword of Alexander to cut it in sunder: That is, a man must do violence to himself in break∣ing such a slavish Chain, take himself away as it were whe∣ther he will or no, from the Temptation, and be weaned by absence, 'till with the Eyes of his Reason he is capable of dis∣cerning his Mistake and Folly; and then there is hopes of a cure for his Frenzy, but till then his Recovery is despaired of. Melancholly Lovers of all sorts, are thus entangled like unthinking Indians; they bar∣ter Gold and Diamonds for Beads and painted Glass▪ If I did, says Lucre••ia, but let my Glove fall, I had one of my Suiters, nay two or three, rea∣dy to take it up, and as a Favour kiss it, then with a low Congy deliver it into my hand; and if I walked, another was ready to sustain me, a third provided Pears, Plumbs, Apricocks, Cher∣ries, and the rarest of Fruits to accommodate, and proud was he from whose hand I accepted them: nor is the other Sex less dotingly overseen; for come to me (says a fair Lady in Arist••••e∣tus) Come quickly Sweet∣heart, for all other men are meer Clowns, Block-heads and Satyrs in my Eyes to thy love∣ly self, thy Gestures, Looks and Actions are incomparable be∣yond all others, Venus never so admired her Adonis, 〈◊〉〈◊〉 pleased with Hipolytus, Aria••ne with Theseus, or Hero with Lean∣de••, as she was taken and Ena∣moured with her Mopsus, tho' Characters of deformity were Engraven on him by the hand of nature, and vice had slamp'd Imperfection on his mind.

  O Call me Sister, Call me Servant, chuse, Or rather thy dear Love, 〈◊〉〈◊〉 thine to use.

  What shall we say, when all these things are seriously weigh∣ed and Considered, but that the best name we can give these sorts of Love, is a noble mad∣ness?

Marriage,

it's Joys and real Comforts, &c. Marriage or Ma∣trimony derives it's Honour and Antiquity from Paradice, where God himself joyned the first and most Lovely pair that ever en∣tered into that Comfortable State, and has enjoyned it as a great Happiness to Man, to di∣stinguish him the more nobly from irrational Creatures; though it is not nor has been so exactly observed as the happy Conveni∣ences of it require. In the first Ages of the world, People were rude and boisterous, having cor∣rupted their ways, and in a great manner thrown off this ••oly State, living promiscuously. Therefore some of great An∣tiquity will have it, that C••∣crops King of Athens, some hun∣dreds of years after the Flood reformed Mens manners in Eu∣rope, by perswasions and whol∣some Laws, shewing them the Inconveniences of brutal Lust, and the Praise and Advantages accruing by living Chaste and Virtuous Lives. It is indeed, the happy sweet of Life, where the Married Couple met upon such Terms as the State was first designed for: To be a help and comfort to each other; to be tender, kind of goal Natur'd; the Man striving to do all for the Womans good, and she Labouring as much as in her li••s to requite his Care and Industry, never to give cause of Anger or Distur∣bance, but to stifle or bridle those Passi••ns that would make it un∣easie, and disturb it's Quiet: There is not only your own Proneness ••o hinder the true Felicity that arises from his State, but there are Satans Instruments, malicious People, who take a Pleasure in mischief, and labour to disturb and hinder so sweet a Harmony, as a Constant and unshaken Love makes in the Souls of those who take care to keep it pure.— For although in several parts of the World Marriage is high∣ly prized, yet they have such Fantastick ways in the Celebra∣tion and Continuance, that they make it appear ridiculous. The Persians, Partbians, and most of the Eastern Nations, having by the Customs of their Coun∣tries, liberty to marry as ma∣ny Wives as they can maintain,

• and live in common among them; and in some Countries the Bramins or Heathen Priests always have the Brides Maiden∣head, or the Profit of it, by assigning her over to any one that will give Money for the first Nights Enjoyment. It was a Law in Scotland, that the Landlords should have that ad∣vantage over their Tenants Wives, and it held a long time, till Malcolm the Third abolished it: among the Romans, Mar••rage was kept Inviolable, and as a most Honourable Estate, till such time as they got the knack of Divorcing, which now none use more often. — Amongst the Indians of the East, it was a Custom many Years, that all the Brothers should have but one Wife in common; and therefore, when he that went unto her, set his staffe at the Door, which any of the other seeing, retired till it was remo∣ved. The Assyrians and Babi¦lonians were either very Proud, that they would not sue to the Female Sex for their Favours or else Awkard or Lazy in the Art of Courtship; for we find they generally, especially those of the more inferior Rank, bought their Wives; some of their Parents privately, others in the publick Market: and in∣deed Ladies, we must own that obtaining them at such a rate, they held an absolute Tyranny over, and abridged them of those Liberties and Priviledges which by Prerogative in Na∣ture and Merit, is justly due to your Sex; but through the hap∣py influence of your more Au∣spicious Stars, you live in a Climate more temperate, and not subject to such misfortunes, but sit Commanding on the Throne of your Beauties, com∣pelling the stubbornest of Man∣kind to pay you Homage. — Marriage was formerly attended with other Ceremonies than at present, even in England; for upon the Wedding-day there was carried before the Bride, who was led by two young Persons, as a Bason of Gold or Silver, whilst on her Head she wore a Garland of Corn-Eats, signifying Riches and Plenty▪ and Wheat was scattered upon her by other Attendants, in token of Fruitfulness; and upon the Bridal Night before she enter∣ed the Streets, a Censer with Fire and Incense was put in one hand, and Water in the o∣ther, as Emblems of Piety, Virtue and Chastity, being lifted or born by two Virgins, thereby signi∣fying, she was going to lose her Virginity unwillingly; but now we find that Custom is laid a∣side, and the matter is manna∣ged with less Ceremony and more Decency; the good natur'd Bride not expecting such fanta∣stical Attendance, as knowing the main end of Matrimony, is to encrease and multiply, and to bring up her Children in the fear of God: She is, or ought to be Frugal, Chaste and Modest, Respectful, Du∣tiful and Obliging, as far as con∣sists

• with reason, and the Obli∣gation of Marriage to her Hus∣band, owning him her Head, Protector, and Support of her Honour and well-being, 〈◊〉〈◊〉 to Protection against Injuries, and providing what is convenient for her; he in all things beha∣ving himself towards her as he ought, in Sickness, as well as in Health, per••orming in every thing as far as he is able, his Nuptial Promise; for tho' in Law it is not an Oath, yet so solemn a Protestation before God and those present as Witnesses, is as binding, and ought to be as Religiously observed, lest pre∣tending to mock or trifle with the Almighty, his fearful Judg∣ments scatter Ruin and Deso∣lation upon the Guilty, and his Posterity. We shall proceed yet further to speak of the Du∣ty of Marriage▪ in particulars, from which proceeds so univer∣sal a Good, to the not only Peopling the World, but to the Peace and Refreshment of the Mind, as well as the Body; and to shew what real Com••orts attend it, though some Liber∣••ines have laboured their Brains to create an Antipathy to so great a Felicity, ••in suggesting Inconveniences that are not reasonably to be conceived, and indeed are only Chimera's, and Whimsies arising from Imma∣ture Thoughts and Imaginati∣ons — Mind then and re∣gard it seriously; Woman was prepared, as we may in some measure term it, upon Mature Deliberation, or Second thought▪ as a help meet for Man, who else must have continued in Soli∣tude for the greater part, even with an imperfection of his Fe∣licity, in his so glorious a Para∣dice; seeing all other Male Crea∣tures had their Similitude of another Sex: and then again without some new found-out-way of Peopling it, so fair a Fabrick as this Word, built with no less Power and Wisdom, than that of an All-powerful and All-wise God, would heve become the Habitation of irrational Crea∣tures; and certainly the joyning of Hands and Breasts in a Ma∣trimonial Estate, is of all other temporal Conditions the Hap∣piest, especially where Reciprocal Love, and inviolate Faith are concentered; for there no cares, Fears or Jealousies, Mistrusts, Hatred, can enter to di∣sturb the sweet Repose and Harmony of Minds; there is a strict Union wherein a Man and a Woman so joyned are said to be one Body, one Flesh, and as we may term it one Soul, because their Souls move joyntly in an Harmonious Consent: nor was it the least Care & Goodness of the wise Creator to ordain so near a Union; and especi∣ally for these two Causes the first for the Increase of Poste∣rity, and the second to Bridle and bound Man's wandring De∣sires and Affections: and in this near Conjunction God pro∣nounced his immediate Blessing. Columela tells us, out of the

• ... O••conoms of Zenophon, That Mo∣trimonial Conjunction appointed by Nature, is not only the most plea∣sant, but profitable Course of Life, that may be entered on for the Pre∣servation and encrease of Posteri∣ty; wherefore since Marriage is the most safe▪ sure and delight∣ful Station of mankind, who by the Dictates of Nature is prone to propagate his like; he do's in no wise provide amiss for his own Tranquility who enters in∣to it, especially when he comes to Maturity of years; for we must allow there are many Er∣rors and abuses in Marriages, contrary to what is ordained for the Felicity or either Sex, of which we shall treat here∣after. Our Blessed Saviour has pronounced dismal Woes a∣gainst those that give them∣selves up to unlawful Lusts, and the worst of all Miseries is, that without timely and sincere Repentance, it exludes them the Kingdom of Heaven.— Marriage is objected against but by a very few, unless such as refuse it, that they may live with more Security, and less in∣terrupted in their Lawless Cour∣ses: However, in those Courses of Life they find Disappoint∣ments, Anxieties and Disquiets, the loss of their Reputations, Health, and Lavishing away their Money and time, beside the throwing their Souls into an eminent hazard; nor do we at all see what Pleasure they can ••••ke in the treacherous Smiles of ••n Harlot. Mercenary Love c••n never be cordial, and therefore consequently breeds no true Content even in the Enjoyment, but rather a Snare to overwhelm and finally destroy such as press upon it. Solomon the wisest of Men, who had in a great measure experienced this, tells us by sad Experience of a remorseful Conscience, that such fly as a Bird to the Snare of the Fowler, and go as an Ox to the Slaugter, till a Dart strike through the Liver. If in this way they have Children (the sweet pledges of chaste Love) which seldom happens, they rather be∣come a reproach and scandal, than a Comfort to them. Har∣lots are fitly compared to Swal∣lows, who when the sharp Win∣ter of Adversity or Sickness comes, sing no longer to their Morning wakes, but on expan∣ded wings leave the Coast, and fly to a warmer Sun; when a Virtous loving Wife is a cor∣dial Friend in all Adversities, and her greatest Love is prov'd and found in the greatest Affliction, and like a faith••••l Companion, not only shares with him pari∣ently, but assist him in all Ad∣versities, cheerfully passing thro' Difficulties and Dangers to serve and oblige him, never disputing his lawful Commands; but rea∣dily, and with a willing mind obeying and performing them to the utmost of her Power: Sickness or Poverty makes her not start aside; but she takes them as occasions to manifest her entire Affections; when the

• proud imperious Harlot will do but what pleases her even in his prosperous days; and when a Cloud over-shadows him, she leaves him Comfortless, in Dark∣ness and Misery; she sucks him indeed whilst he has any Blood of Substance left, like a Horse∣leech, always craving, but never satisfied, displeased at every thing he do's, if he grants not all her Desires, and they very ••nreasonable ones; even her best Pretendings are only Flatteries, and her Allurements only arti∣ficial Charms; she regards not his growing Ruin or Miseries, but rather pushes him into them, and the sooner she un∣do's him, the greater is her ad∣vantage, because then she is at leisure to lay her Snares for ano∣ther, and so goes on till her feet take bold of Hell; her Vows and Tears, and Swoonings are all seigned and artificial, like Beauty. Gesner, tells us a Story, That a young Man travelling from A∣thens to Thebes, by the way met a beautiful Lady to appea∣rance, Glittering in gaudy Attire, shining with Gems and Gold, as the spangled Arch of Heaven with Stars; she saluted him, and seem'd to be much Examoured of his Per∣son; declaring she had a long time watched the oppurtunity to find him alone, and thereupon invited him to her House, which appeared stately, and richly furnished with all things desirable, which she proposing to make him Master of, the Proposal so wrought upon his Courteous Inclination, that he put off his intended Journey, and com∣plyed with her Desires; b••t long he had not done it, er'e a Ho∣ly man▪ whose eyes were better o∣pen to the deceit, warned him of the danger he was in, and by his Prayers removed the Inchantment▪ for it was no other, and then he perceived her loathsome, deformed and ugly, to Detestation and Ab∣ho••rence; all the deluding Tempta∣tions disappeared, and then she with some unwillingness confessed her D••sign was to get him into her Power, that she might destroy him. This however, the truth of the Story may be credited, or dis∣believed, may be fitly ap∣plied to a Harlot, who is the grand Enemy and mischief to the happy State of Marriage, the Instrument of Satan set up to hinder it, as much as in her lies; he well knows it is Diame∣trical to his Kingdom, and the Power of Darkness, for Men and Women to solace themselves in chaste Love, wherein they only find true Contentment and Fe∣licity; he looks upon it as a main batering Engine, bent a∣gainst him, and therefore la∣bours to overthrow or frustrate it by sundry Devices, and where he cannot do that, he seeks to sow Divisions and Mistrust be∣tween Man and Wife, as being Wife and of long Experience▪ well knowing that where Dis∣cord thrusts i••, and scatters it's Poison, Heavenly Cogitations are removed or little regarded; and by this he occasions many unhappy Marriages, raising Dis∣quiets

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• quiets and Discontents, false Reports and Scandals, Dislikes and Disaffectations; but these may be prevented by applying your selves for Refuge and Pro∣tection against his fiery Darts, to one that is mightier than he who holds him in a Chain. — Marriage from this may be counted a Blessed Estate, be∣cause he who Envies all Happi∣ness, has such an Antipathy to those that enter into it; though we may Paint the resemblance of Fire, we cannot give it a heat; no more can any con∣ceive the Felicity attending a Happy Marriage, except they are Partakers of it. Solomon tells us, a Vertuous Wife is above the price of Rubes, and she is else∣where allowed to be the Crown and Ornament of her Husband; and happy is he who has such a Jewel, and knows aright how to value and esteem it. Ma∣trimony being a matter of great weight and moment,* 1.99 tending so much to the benefit of man∣kind, that it seems next to the care of those things that were to secure an Immortal State; the prime end of mankind, e∣specially in the difference of Sex, is not to be so briefly pas∣sed over as those of less Con∣cern; therefore we must intreat Ladies, your patience, if we de∣bate upon this matter. It is the Nature of Honour to love At∣tendance, and they who have found an honourable Marriage must wait upon it, and keep it so; and it is a true Speech, That it is no less Virtue to keep a Mans Wealth, Name and Honour, unwasted and fair in the World, than to purchase them. St. John Wills the Lady he mentions in his Epistle, 2 John 8. not to lose the good things she has gotten, but to get a full Reward: it had been better that some had married with far less shews of Good∣ness and hope of Thrift, unless they had been more careful to preserve them better; for there is nothing so miserable as to have been happy, and to fall into Misery afterward. The Praise of that good Woman, Prov. 13. is not, That she was Vertuous before Entrance into Marriage; No, it was her Proof and Practice, which made her honourable, and her Husband in her; many great Conquerours have gained a Crown, but have not long held it. St. Paul do's not only tell us, That we must be Married in the Lord; but how we ought to live together, and maintain Conjugal Affections, by Compassion, Tenderness and Faithfulness. — Marriage is preserved chiefly in Four Duties; Joyntness in Religion, Mutual Love, Loyal Chastity, and Suitable Consent. As for Religion, we sup∣pose they are already entred in∣to it, and so they must continue not only to be Religious, but to cleave mutually together, in the Practice of all such means of Worship and Duties of both

• Tables as concern them; and this we mean in the parts of Religious Conversation to God: First, That they be joynt in the Worship of God publickly, both ordinarily uppon the Sabbath, and occasionally at other times and Seasons; as also, Extraor∣dinary; the Word ought to be heard by both joyntly, Sacra∣ments mutually received, Pray∣ers frequented, and all the Wor∣ship attended. Secondly, Fa∣mily Duties concern not only themselves, but their Children and Servants; as reading of the Scripture, Prayers and Thanks∣giving, exercising those whom God has committed to their Care, in the Principles of God∣liness, and the several Duties of Inferiors. In the absence of the Husband, it is incum∣bent on the Wife to discharge the Duty: Thirdly, And more especially, those several Duties, which in private, and apart from the other Family-ones, are of most Concernment; which al∣though they ought to be per∣formed alone also, yet not al∣ways, but joyntly and mutually; as to conferr, Read, Pray, ac∣knowledge their Sins, and give thanks: Fourthly, They ought to be joynt in Duties of Charity, relieving those that are in want, or on whom God has laid his afflicting hand, whom by occa∣sion God offereth to their re∣gard; mutual Harmony in all religious Relations must be kept up and Consorted; and there is especial reason for this Duty: First, God is not the God of them apart, as before, but joynt∣ly as Married, and made one Flesh, as likewise of their Seed; and therefore he must be sought joyntly by them both: Secondly, The good things which they re∣ceive from God, though they pertain to their several Happi∣nesses, as their Faith, Hope, Knowledge, &c. yet they reach to the furtherance of each others Grace; if they be bound to have Intercourse with the whole Communion for the encrease of Grace, how much more then ought it to be one with another? Thirdly, Whatsoever they enjoy, good or evil, in a manner they enjoy it in common. Their Infir∣mities are common, each suf∣fering and feeling a share of the Calamity that falls: Their Bles∣sings, as Health, Wealth, Suc∣cess, &c. are common, their Calling and Business common, tending to the common good of them and their Children, their Crosses, their Misfortunes, their Dwelling, their Posterity, and the like, are in common; Why then should their God be seve∣ral, their Relighion and Wor∣ship disjoynted? certainly it must be mutual, Wants and Needs must reconcile and unite them to one God with com∣mon Consent.— Fourthly, Re∣ligion is the Golden Cement of all Fellowship and Unions, both to knit and to sanctifie the same more firmly and closely toge∣ther; that Union that is not thus fastened, is but like the Foxes

• tyed together with fire Brands be∣tween their Tails; which uniting dissolved with pain and loss. The Jews have a pretty Obser∣vation upon the Hebrew Name of Woman; the first and last Let∣ters whereof make up the Name of Jah, God, which if they be taken from the middle Letters leave all in Confusion, for they signifie Fire; so if God enclo∣ses not Marriage before, and af∣ter, and be not in the midst of of it, by the Band of religious fear, and dread of breaking out, it is nothing save a fiery, Con∣tentious and an implacable Con∣dition: But this Consent of both in the Lord, is the most firm and blessed of all; what a pleasant Glass it is for a Husband and a Wife to see each others Faces in! yea, even their Hearts, and to be acquainted with each o∣thers Graces or Wants! to be assured of each others Love and loyal Affection! Then to look how they stand affected to the Band of their Union (we mean Fellowship in Religion) Faith, Hope: now let us Examine this Truth, but only in one Prime and chief Act of Religion, and that is Faith in the All-Sufficien∣cy of Providence, and that will teach us the rest; what is the Marriage Estate, some only a Stage of worldly Care to act her part; single Persons never come effectually to understand what Care means, but married People, let them be never so wealthy and loving, have peculiar Cares and Consideration of this: in some Countries they were used to hang a Cloth in the Bride. Chamber on the Wedding-day, called a Care-Cloth, that it might allay the Excess of Joy in the married People, by minding them they must expect some Bitterness to be mingled with their Sweet; and indeed it may always be Fancied to hang in every Bride-Cham∣ber, unless Faith take it down, and fastens their Care upon his Providence that careth for them, cutting off all superfluous Care of things in worldly Matters: now this Grace belongs joyntly to both of them, to prevent great Evils, that else may follow in being over careful for the things of this Life, and by a too eager pur∣suit of them (perhaps by un∣lawful ways) to heap up Riches, they squander away that preci∣cious time allowed them to bar∣ter for eternal Happiness; till a Cloud of Age comes on, and at it's Heels the Night of Death, in which none can work out their Salvation; and then the main end for which they were made is utterly lost, and it had been better they never had been made. But when the Burthen of their care by Faith, and a firm Relyance on God, is thrown up∣on him, he will sustain them, and make their Cares easie and sea∣sonable to them. Let the Lord be their Portion, Rock and defence, and what can distract them? they will draw sweetly together in the Matrimonial Yoke, com∣mitting to God the Care of their

• Bodies as well as their Souls, remembring the wonderful Ef∣fects of his Providence; how it feeds the young Ravens, Cloaths the Lillies, and satisfies the Lyons hungry Whepls, when they cry for lack of Food; and these Consi∣derations are more strengthned in a joynt Consent to all Graces, as Hope of Salvation, a fit Pre∣paration for Death; Mercy and Compassion, Love, Fear, Meek∣ness, and the rest, all which in their kind under Faith, serve to furnish the married Condi∣tion with Content and Welfare; what can so assuredly bring in Blessings to the Bodies, Souls, Families, Posterity and Attemp of each other, as Joyntness of Religion, when both are agreed, and one builds up as fa••t as the other? when no sooner the one Enterprizes any lawful thing, but the other joyns in a com∣mending it to God for a Bles∣sing; and when they espy any Infirmity in each other, it is reserved for matter of Humilia∣tion till the next time; & no soo∣ner they meet with a Mercy, but they lay hold on it as an occasion of rendering Praise and Thanks∣giving for it, To the God of all Mercies and Comforts, keeping the Altar ever burning with the fuel of Sacrifice! what a sweet De∣rivation is this to both of Par∣don and Blessing! what a War∣rant is it to them, that either shall share in all Good, when as they do equally need it, so each seek it of God, and when they voluntarily make him Privy (though indeed nothing is hid from the Eyes of his Observa∣tion, yet is most pleased when Man is willing he should see his inmost thoughts) to their Doubts, Fears, Wants and Necessi••ies, what can so well assure them of a happy Condition? when Cen∣suring, Condemning and Quar∣relling with each other, is alto∣gether laid aside; or if any such matter should by a strong Temp∣tation prevail over them, sud∣denly it is turned into a mutu∣al melting in Gods Bosom, by the Griefs and Complaints they make against it, when in Christ their Advocate they sanctifie all to themselves, and are in a happy State when they walk close with God, and cast their Care on him. Marriage with∣out a Pre-in∣gagement or Contract looks so odd,* 1.100 that it appears more liker the Coup∣ling of Irratio∣nal than Ratio∣nal Creatures; and it must be by a Miracle if a Marriage hurried and clapt up of a Sudden almost, without the Consent of either Party, but as it were acted in a Come∣dy, only in Jest, to please or a∣muse the Spectators, ever proves happy or successful, tho' Loves flames are violent in their full Blaze, yet they must have time to kindle, and by degrees rise to that heighth of Ardour; for his Infant fir••s scarce warm the

• Bosom, and for want of dili∣gent Tendance many times dy almost as soon as born; where∣fore our advice is, there ought to be a settled Love, before the Joining of hands; or Cupid, who loves to make Sport and Pastime with poor Mortals, when he has as it were by surprize, thrust their beads into the Noose, will retire laughing and leave them tugging and strugling with dislikes and dis∣contents, when you are too fast to get loose. Move then with Cau∣tion and deliberation, first to consider the Fitness and Equa∣lity of the Person, in Years, Li∣neaments and Fortune, and by degrees settle your Affection, which if you can cordially do, then be not over Scrupulous or Timerous, as many have been, and thereby lost great advan∣tages, to enter into a solemn Contract, which is a binding and uniting your hearts in the sight of Heaven: and since this word Contract has startled some, and stumbled others, and has been construed divers ways, sometimes to advantage, and sometimes to prejudice, and in∣deed has made a great Noise in the world, in Relation to Marriage, where those who have no regard to solemn Pro∣testations, or are Light and Unconstant, have had to do with it; to gratifie their own Desires and Lusts, and decoy and deceive and betray such as have credited their Oaths and Vows: but to come nearer to ou pur∣pose, we mean to Explain and Expose it honestly, and as in it self it bears, that it may not stand up as a Scarecrow in the way of Matrimony, where there are real and cordial Intentions sending towards it, and in such Cases as it may be lawful, not hindred by Proxsanguinity, too near affinity, Impediments in Na∣ture, or the like. Marriage be∣ing really intended between Par∣ty and Party, after Liking, Courtship and Settling of Love, promises are the Antecedents to the Contract; for we must know, that although an Expli∣cit or Express Contract hath in it the greater force, external be∣fore men, to tie the Parties to Marriage; yet the Mutual pro∣mises of them both Jointly made, before or after, seriously and with solemnity of mind, are binding before God and in their own Consciences; and in∣deed the difference between such a promise made between Party and Party only, and a Contract before Witness, is not formal but accidental, and both are true real Contracts and Co∣venants; and if there be some∣thing in the expressed Contract which is not in the other, in respect of outward Obligation, the being of the Express Con∣tract rests in the Deliberate, Vo∣luntary, Mutual and Honest Re∣solutions of the Parties among themselves, which being past give the Essence to Marriage before the other came, and is the Foundation and Ground of the latter; for otherwise it might

• be said, that any passage of Ex∣pression between two, before Witness, falling from Parties in Rashness or Sport, or upon a Question demanded, might car∣ry the force of a Contract, which no one of any Sense can imagin, by reason that the Ex∣press Contract before witness implies a Formal, Mutual Con∣sent between themselves, not now to be questioned, yet for spe∣cial Causes to be more solemnly, publickly testified, for the a∣voiding ma••y Inconveniencies that might otherwise arise. The Parties who before such promise made were at their own dispose, but after such a mutu∣al promise they cease to be their own, and pass over themselves each under God to the other, insomuch that whatsoever o∣ther promise should be possi∣bly made, by both of them or either of them, to any other be∣sides themselves, if confessed, doth disanul it self, and is ipso facto void by virtue of the Pre∣ingagement; but although it be denied, yet nevertheless they are bound before God, so that they shall be ever culpable before him without extraordinary Re∣pentance; for we must allow that a private Promise ought to have the same force as a pub∣lick Contract; for though man cannot make a right Judgment of the sincerity of Intention in such cases, yet God discerns their most secret thoughts, and if they invoke him to witness what they intend not, or tho' they really intended, and yet up∣on intervening disgust perform it not, they in so doing dishonour his holy Name, and he will most assuredly punish the Affront done to his divine Majesty; for the true nature of self-renoun∣cing and self-resigning, resides as fully in a private solemn Pro∣mise, as in a witnessed Contract; therefore they are not two things, but the same with divers Circumtances, as we shall show hereafter. Many times it hap∣pens, that Love is depending be∣tween two Parties, and there are some reasons to be given why the Marriage is delayed, as not of years to possess an Estate, make Joynture, or the like; and then if the young man comes to hear any one is Courting his Love, though as yet he has made no certain Promise to her of ab∣solute Marriage, and they re∣main free at their own dispose, if he then comes to her and de∣sires her not to accept the offer, because he is resolved to marry her as soon as is convenient, and she again promises him she in such Consideration will ad∣mit the Addresses of no other to any effect, then such a pro∣mise is binding in Conscience, and ties the Party to marry her before God, and if there be a∣ny withness of it, stands good in Law; because by the hopes he has given her, that she shall be his wife, he defrauds her (if he deserts his promise) of a possibility of equal Advantage, by putting off those who were desirous to enjoy her in such a state: and so again when a man

• has desisted from prosecuting his Love-suit for some time, tho' a kind of an amicable League continues, and the woman, (for what cause we determine not) is minded to go beyond the Seas, or to reside at a great distance; and the man hearing of it, and fearing by that means to lose her, goes to her, and ••••esses his Love with more Earnestness, telling her that it will be a great affliction to him, to part with her so far out of his reach, he really intending to marry her, if she will stay; and upon that if she puts off her intented Voy∣age or Journey, it implies a Consent, and is Equivalent to a promise of Marriage; though before she was tree and at her own dispose; and in Conscience she cannot break off. And now it may be demanded by some, what promise do's realize mar∣riage before God? To which we answer, That such a promise so binding must first be mutual, Secondly, Voluntarily made, with free Consent, without Compulsion, Aw or Fear: Third∣ly, It must be without Error, that is, such an Error as over∣throws and contradicts it self. First, then again it must be mu∣tual, and equal, not of one to the other, but of both reciprocal to each other; for if such a pro∣mise be a putting one's self into the power of another, then as no one can put him or her self into anothers power, without an act of the Resignation of the Liber∣ty before had and possest, so can neither each of the two par∣ties give up their Liberties with∣out mutual Consent, each to o∣ther: For in marriage the yiel∣ding the right of one receives a right in another, and therefore it must be mutual and reciprocal, if one shall lay claim to the pro∣mise of the other, and yet sus∣pend his own, as thinking there∣by to tie the Party to his own time, and leasure, himself being free, he is deceived: For Marriage Consent must be mutual, and that party withdrawing as it were by such delays, his Consent doth in that respect Extinguish and make void the others pro∣mise from the snaring the pro∣miser, except afterward the o∣ther party shall as freely come in as the other did, and so make the promise mutual and equal. We have read of a sad Accident upon this Account, that befell a Suitor to a young Gentlewo∣man, for having won her affecti∣ons, he had no regard to marry her, but growing proud of his Conquests, boasted of her Ea∣siness, and so left her without any deep Engagement or Con∣cern on his side, which slight neglect in a little Time, chang∣ed her Love into Hatred and Disdain, and being of a good Family and Rich, she wanted not Suitors, but quickly gave her self in Marriage to another, of which he had no sooner Knowledge, but at a time when he was playing upon his Lute he suddenly starting up broke his Lute to pieces, and ran de∣stracted, being justly punished by his own folly.

N.

NEst,

contracted for Ag∣nes, cha••t or holy.

Nichola,

a conquerour of the people.

Niphe,

i. fair,

Nahomi,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nagno∣mi, i. beautiful, pleasant.

Naides,

a certain sort of Nimphs or Virgins held by the Ancients to ••e Goddesses, and worshipped by them as such, having their charge as∣signed over Rivers and Foun∣tains, perhaps being Spirits that haunted those places, and as they saw it convenient, put on pleasing shapes to gain a∣doration from those that wan¦dered in a melancholy posture to or by those solitary pla∣ces.

Naprae,

a sort of Wood-Nymphs fancied or fa¦bled like the ••ormer, and held by the rural people in the like Veneration, upon the same ac∣count, their name being taken from the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying a Wood.

Nev••u,

Sirnamed

Magdalen,

was a very Learned and Ingenious Lady of Roches, in Poitu, famous for her parts and ingenuity, leaving divers of her Writings of con∣siderable use behind her, and had a daughter no less accom∣plished in Learning and Inge∣nuity, which was improved the more by her great indu∣stry in the Arts and Sciences she had brought up in by her careful mother, to the praise and lustrution of her sex.

Niobe,

Daughter of Tantalus, wept for the death of her children so immeasura∣bly, because they were slain for boasting themselves equal in birth to those of the Goddess Lat••n ••••iz. Appolo and Diana, that she is seigned to be turn∣ed into a perpetual weeping Marble Pillar, and that sym∣pathizing with her grief, the natural Marble has ever since wept against Rainy and cloudy weather. She was Wife to Amphio••, King of Thebes, who was said by the melody of his Harp to bring together the stones that built the walls of that City, and from her came the saying of a mourning Niobe when any of the fair sex is too much overwhelmed with tears and grief for the loss of chil∣dren or relations.

Naomi

was mother in Law to Ruth the M••abitess, who was married to Booz, the Father of Obed, the Father of 〈◊〉〈◊〉, who was the Father of David, from whom, accord∣ing to the flesh, Christ took upon him, in the fullness of time, by a Lineal Descent, our humane nature, to redeem lost mankind, and reconcile us to a state of happiness.

Nox, Night,

or the Queen of Night, was by the Ancients stiled an Heathen Goddess, and accounted the daughter of Primitive Chaos, and darkness. Some likewise held her to be the Daughter

Nitocris,

Queen of Babylon, was mother of Lebi∣netus, whom Cyrus, the great King of Persia, thrust from his Throne though to prevent that City falling into the Ene∣mies hands, caused the great River Euphrates to be turned from its wonted course, and brought it through the streets of Babylon an other way; that by the rapidness of its course it might frustrate the Enterance of the Persians, causing a Bridge likewise to be laid over it, and her Tomb to be erect∣ed over the principal Gate of the City, the which when the Persians saw, she was notwith∣standing buried in; and when some time after Darius hoping by the promise of a Superscri∣ption to find great store of trea∣sure therein, sound nothing but a sharp reproof engraved on a stone, for disturbing, through covetousness, the Repository of the dead.

Numbers

were of so great account among the Gree∣cians for their usefulness, and the harmony and agreement as to mysteries, and parts of the Creation sound in them, that in their Heatheni••h Times they set up an Idol which they call∣ed Numeria, or the Goddess of Numbers, or accounts, and pay∣ed Adoration to it.

Nymphs

in general were accounted in the time of Paganism of an immortal Race, fabled to be the daughters of O∣ceanus and Thetis, and were di∣stinguished into Nereides and Naides for the waters, their Dryades and Hamadryades had the care of the Forests assigned them, the Napeae of the Mea∣dows and Groves, the Oreades of the Mountains; some sup∣posing them to be departed Souls haunting places they most delighted in when they lived in the body.

Nursery-Maids.

If you intend to fit your self for this imployment, you must naturally incline your self to love Young Children, other∣wise you will soon discover your unfitness to manage that charge; you must be very neat and clearly about them, and careful to keep good hours for them, both to arise and go to bed, likewise to get their breakfasts and Suppers at good and convenient time: Let them not sit too long, but walk them often up and down, especially those who cannot go well of themselves; you must also be extraordinary careful and vigi∣lant, that they get not any falls, thorough your neglect; for by such falls many (the cause

Night-Walkers and Divers.

I joyn them together as being but one and the same thing; for she that is a Diver or Pick∣pocket is an infallible s••oler or Night-walker,

This Occupation is contrary to all other, for she opens her shop-windows when all other Trades are about to shut them. The Night approaching she rigs her self in the best manner she can, with some apparent outward Ensign of her Protec∣tion; having weigh'd Anchor, and quitted her Port, she steers her course for some one prin∣cipal street, as Cheapside or Corn∣hil; with a gentle breese she first sails slowly on the one side, and if she meet never a Man of War between Snow-hill and the Poultry, she tacks and stands a∣way to the other side; but if she be a tolerable right Frigar, she is laid aboard before, ma••e fast with the Grapplings, and presently rummaged in the Whold; sometimes she sheers off and leaves my Man of War on fire. — You shall know her by her brushing you, s••riog in your face, often hastings in the street by gazing about her, or looking after some or other she hath brush'd; but the most infallible sign is asking of Questions, as What is't a ••l••ck? or, I am a Stranger, which is my way to such a place? — If she is pickt up, she will make an hard shise but she will give a man something whereby he shall remember her as long as he lives; besides it is ten pound to a penny but she plays the Diver, and picks his pocket. I shall conclude this head with the following relation. It chan∣ced one time, that a Night∣walker (who shall be nameless) traversing the s••re is; and with other Associates exposed to the like looseness, entring an House of Good fellowship, where any

• ...

  light commodity might be pur∣chased for money: the Protre∣ctress of that brittle Society, to discover her Office and Quali∣ty, demanded of these Cavalieros if they would have a With∣drawing-room and a Mistress? By all means (〈◊〉〈◊〉 these Gal∣lants) for what end came we hither? And having bestowed them in several roomes; Every one was readily furnished with his light Curtezan. But this pro∣digal young Gallant on whom the Subject of our Discourse is here Sce••ned, had of all others most property in his for she was his owne wife. What a strange kind of passion or Anti∣pathy this intrview begot, I leave to the strength of your imagination; who can to life present two such Objects, as if you had been in presence of them. Lon••••as in ••re the one could utter one words, to the o∣ther 〈…〉〈…〉 some∣times disclosing passion, some∣times shame. A••••••tion was far from giving way to any amo∣rous encounter: and though Looks might speake, their Tongues had quite forgot all Dialect. At last, after a long continued silence, in an abrupt disjoynted manner, her Hus∣band addresseth himself thus unto her.

  Ha, Minion, have I found you? Have your ma∣ny Curtain-Lectures edified you thus? Have I found your way of trading? And are these the Fruits of your teaching? Well! go on. We are now both so far entered the high beat-path of folly, as it were madness for us to hope ever to wipe off our dispersed in∣samy. No, Sir, quoth she: To dispair of recovery, were to conceive a distrust in Gods mercy. But believe it, Sir, howsoever you esteem me, I am not what I seem to be. There are no places I af••ect; nor trading I conceipt. I am what I have been ever, careful of the render of mine ho∣nour, Now, the occasion of my coming hither, was the knowledge I received, how this House was your familiar Rendezvouze. A place which you mightily frequented; and where your Fame stood dan∣gerously engaged. Your Per∣son I described to the merce∣nary Governess of this hateful Family; that if I might be exposed to any, it should be to such an One as I described, which upon hope of sharing with me, she Promised. Now, Sir, reflect upon your self, in me: how vo••••ous would these soul actions of loosnesse ap∣pear in me! how contempti∣ble would they make my per∣son appear to any modesteye? And are these such inexpia∣ble crimes in the Weaker Sex: and must they be esteemed such light Errors in you whose strength is greater? Is mo∣desty too effeminate a quality for man to retain? Is the Spirit of man to be imployed in that most, which detracts most from man? O, recollect your self, Sir, and you will see, nothing can more transforme you from your self, nor ble∣mish

Natural modesty

and affection. Intem∣perance is visible in but few of the very worst of Fe∣males; Meekness is seldom dis∣ordered in them without great provocation; and as their Sex is generally more difficult to be exasperated, they are more easie to forgive than ours: 'Tis for the most part our Fault if they injure us. Modesty is so inherent to their Frame, that they cannot divest themselves of it without Violence to their Nature. We have heard of some Ladies who have been modest almost to a Crime. — Candaules had the Vanity to expose his Queen Naked to the View of his Favourite Gyges, to shew him what a Treasure of Beauty he was possessed of: The practice was not so dexte∣rously manag'd, but the Lady was sensible of the Abuse, and requested her Husband to kill the conscious Spectator: which he refusing, she applyed her self to the Other, engaging him to kill the King. We hear of no former disgust that she had to her Husband, but since he would not dispatch his Friend, her Modesty could not bear to have Two Witnesses of her undressing, alive at the same Time.—Some have been so tender in this Point, that they have severely revenged the most harmless Accidents upon them∣selves. In most uncultivated Nations, the Women are not without a sense of this Value. An Indida Girl, in one of our Plantations, while she 〈◊〉〈◊〉

• at Table, according to her custom, it happen'd that in taking off a Dish, she slipt upon the Handle of a Knife that dropt out of her Hand, and in her Falling discovered Part of her Body, whereof being sensi∣ble by the Company's laughing, she gave them as sudden Occa∣sion to be serious; for she was no sooner removed from their sight, but she drench'd the same Knife in her Lifes-blood. And a late Historian tells us a Story not less remarkable of a certain Prince, who to divert the uneasiness of a fruitless pas∣sion, betook himself to Travel. Returning after several Years Absence, his first Enquiry was about the Lady, who he would have debauch'd who then lay desperately sick. He straight hasten'd to her house, and fear∣ing to come too late to find her alive, he prest abruptly into her Chamber, and the Attendants being at a little distance, he kneeled at her bedside to crave her dying Pardon. She had for some hours before lain speech less, but her surprize at the sight of him, recovered her so much breath as to utter softly these Words: Prince, I dye for You, which I have now only con∣fest, because I have therewith spoke my Last. Which being said, she immediately expir'd. Here we see an Example of their Continency, and a sacred Respect to the Marriage-Vow: This, and innumerable Instan∣ces beside, sufficiently demon∣strate their Truth and tha•• they can be just even where they cannot affect.—Let us therefore take a little pains to examine how they have ac∣quitted themselves in this Par∣ticular. Certainly there needs no better Argument for Chasti∣ty in Women, than Love to their Husbands; and I dare appeal to the generality of Wives in all Ages for a joynt Consent for putting the Tryal of their Vertue upon this Issue.— I might carry you into Greece, and there shew you the Ashes of Evadne, who cast her self into the Flaming rile of her Husband. The Web of Penelope was too strongly wrought for Time or Slander to unravel. I might produce the Cup wherein A••misia drank the Ashes of her Hus∣band. — The very sight of Pompey's bloody Garment was enought to s••ike Julia dead without enquiring into the Dis∣aster. —Sus••itia being stri∣ctly kept by her Mother lest she should follow her Husband Lentulus into banishment, put∣ting on the Habit of a servant, past through the Guards and Watches, and came by secret flight to the place where he was proscribed; leaving all the pleasures of Rome to partici∣pate in the miseries of a Hus∣band. —Pliny the Younger informs us of an Acquaintance of his in Italy, who was per∣petually afflicted with a most tormenting sickness: his Wife impatient to see him languish∣ing so long in misery, took ad∣vice of all the skilful Physici∣ans, and being assur'd from e∣very

Naked Breasts.

We find by lamentable; if I may not say, fatal Experience, that the world too much allows nakedness in Women: and 'tis now pass'd into a custom so ge∣neral, that it is become com∣mon almost to all Women and Maids of all sorts of conditions, and hath spread it self abroad into most parts of the Earth. But however, let us labour to imitate the zeal of St. Chryso∣si••me, and if we cannot prevent this disorder, let us strive with him to make these Women know how great their Fault is in coming to Church in such undecent Habit, and if I may presume to say, so as it were half naked. Do you come into the house of God as to a Ball? says that great m••n to them. Does this pomp, this soft and wanton Delicacy, this affected nakedness any whit suit with or become the state of Suppli∣cants and Criminals? But let me not only pour out my La∣ments for those who appear vain and light in sacred places, but also let me shew my fear for them who do not fly their company, or who turn away their Eves from those places where God more immediately bestows his gracious presence to cast them upon those Idols that are so ga••••hly and immo∣destly dres'd up. There is al∣ways danger in attentively look∣ing upon a Naked Breast, and there is not only a great dan∣ger, but a kind of Crime in beholding it with attention in the Churches. The sight of a fair Neck, and pretty swelling Breasts, are no less danger•••• for u•• than 〈◊〉〈◊〉 of a 〈◊〉〈◊〉

• and it is then we may say with the Scripture, that the Devil makes use of the Windows of our Bodies for Death by sin to enter into our Souls; and I be∣lieve that the Patriot Job had a mind to teach us this Truth, when he declares, that he had made a covenant with his Eyes, to the end that he might not think on the beauty of a Maid. Let us then remember that maxim of the Great St. Grego∣ry, that it is a mighty piece of impudence to look upon that which we are not permitted to desire. David sinned for being too pro∣digal and free of his looks, and one single Glance sufficed to make him fall into sin. That Prince was holy, and Bathsheba, on whom by accident he cast his Eyes, was innocent; but she was naked; David saw her in that posture, and there needed no more to make David loose his Holiness, and Bathsheba her Innocence. Who is this proud one that will refuse to be instru∣cted by so great an Example, and who, after this Example, will not avoid with care the sight and address of a Woman that openly exposes all those Charms which she thinks are most beautiful and surprising. Surely then they cannot be ex∣empt from blame who do shew their Breasts and Shoulders at so extream a rate, since they can∣not possibly be ignorant that that nakedness must needs be much more powerful than words to excite the Motions of Concupiscence; for who does not know that the Eyes are the Guides of Love, and that it is through them that it most commonly steals into our souls. If the Devil sometimes makes use of the Ear to seduce our Rea∣son, he does a most always make use of the Eyes to disarm it, and to bewitch our hearts. A naked breast and bare shoulders. are continually speaking to our hearts, in striking and woun∣ding our Eyes; and their lan∣guage, as dumb as it is, is so much the more dangerous as it is not understood but by the mind, and the mind is pleased with the understanding it. The Beauty of a Neck which is pre∣sented to our Eyes, hath no∣thing but what attracts and al∣lures us, and as it does not cease speaking to us in its way and manner, nor cease solicit∣ing us, and being pleasing to us, it at last triumphs over our liberty, after it has abused and betrayed our senses—Men do very well know how danger∣ous it is to look upon a naked bosome, and your vain and light Women are sensible how ad∣vantagious it is to them to shew it. Men say, and say again to the Women how much they are smitten at the sight of their Necks and Shapes; The Wo∣men know the pernicious Ef∣fects which the beauty of their Shapes and Necks produce in the minds of men, when by their naked Breasts they do not only expose themselves to the loss of their Reputation, but they do greatly run the hazard of losing their Innocence too; Their Chastity is even struck

• and wounded by every glance of a loose and wanton Eye, and their modesty is shockt by the vain Approbations which are given them; the Idea of their Breasts does not less enter into their imagination than into that of the men, who consider it attentively, and commend it; and, as they most com∣monly do, joyn the Idea of all the Body to that of their Breasts, being persuaded that they shew the beauty of the one to make that of the other be better judged of. There is no Age nor Quality which exemp••s a Man from being tempted by the sight of a naked neck or breast, and the Inclination that Na∣ture inspires into us for our Neighbours, proves oftentimes a disposition to the dishonest Love which the Devil suggests to us. After this what can there be alledged for the Justification of those Maids and Women who affect going with naked Necks? Will they say that they ought to be suffered to un∣cover their Necks, &c. since 'tis lawful that they should go with their Faces bare? It may be answered them, it is only through condescension that the Church allows them to go without a Veil over their heads, and that this relaxing of the modesty of the First Christians cannot serve for a reason to give them greater liberty, and to conform themselves wholly to the Vanities of the Age. In my Opinion, nothing discovers lightness so much as to make strange Eyes familiar with the knowledge of your Breast. No serious Judgment can con∣ceipt less than lightly of such exposed beauty; which that Epigrammatist glanced at hap∣pily, when seeing one of these amorous Girles, who had no meaning to lead Apes in hell, but would rather impawn her honour than enter any Vestall Order, attyred in a light wan∣ton Habit, and breast display∣ed, and this in Lent time; when graver attire and a more confined bosome might have better becom'd her; he wrote these Lines:
  Nunc emere hand fas est (est Quadragesima) carnes; Quin mulier, mammas, con∣tegu ergo tuas?
  With breasts laid out, why should I Shambles tempt; "It's held unlawful to buy flesh in Lent.

  Dainty Nipples (said that ex∣cellent Moralist to a wanton Gal∣lants) why doe ye so labour to tempt and take deluded eyes? must not poor wormelins one day tugg you? Must those enazured Orbes for ever retaine their beau∣ty? Must Nature in such ample measure shew her bounty, and you recompence her love with lying snaires to purchase fancy?— These instances I the ra∣ther insist on, because there is nothing that impeacheth civil same more than these outward phantastick fooleries. Where the eye gives way to opinion: and a conceipt is conveyed to

Nuns,

their Institu∣tions. Nuns, The end of Constituting them was a design of continued Cha∣stity under certain Vows, that once being entered into, were not to be Violated, but to continue Virgins, that so the Cares and Troubles of the World which too frequent∣ly happen in a Married Life, might not hinder them from Dressing and Adorning their Souls with Robes of Righteous∣ness, to be fit Spouses for the Glorious Bridegroom at his coming into the Marriage-Chamber of Eternal Rest; but tho it was intended to a good end, in like manner o∣ther Pious Institutions was corrupted in time; Pope Pius the first, among the Christians, allowed Nunneries, Decreeing that none, till they were of Understanding, should be ad∣mitted, and that then it should be done Voluntarily, not by wheedling or compulsion, and they to be twelve years old at least, and their Consecration to be on Epiphany, Easter-Eve, or the Feast of the Apostles, except when any that had made that Vow of Chastity fell sick without hope of Recove∣ry; and that none should meddle with a Cup, or put In∣cence into the Cenior, was the Decree of Secherus, in the year 175. St. Paul Intimates it to be a good Institution when he says, Let no Widdow be chosen before she be threescore years of Age; and Jepthas Daughter is not allowed by the best Wri∣ters to be Sacrificed, for that would have been an Abomina∣tion to the Lord, as strictly forbid by the Mosaick Law, but that she was made a re∣cluce, and kept a single Life, which occasioned the Daugh∣ters of Israel to go up to visit and comfort her in her solitary state.

Nunnery,

a Colledg of

Nuns

that were Christi∣ans, were usually Consecrated by the Bishop or Priest, who covered them with a Veil, the Abot or Abtress, upon pain of Excommunication, not being to meddle in it; the Virgin to be Consecrated, was presented to the Bishop in her Nuns At∣tire, standing at the Altar, with Tapors burning and Mu∣sick, when at the puting on the Veil these words were ex∣pressed,

Nose,

Rem••dies for such Vices as are In∣cident to it.—

Noses,

are the orna∣ments of Faces; beauty is a nice and cleanly Dame, who loves to have the Nose (tho but the sink of the brain to convey from it what is noxi∣ous) kept neat and handsome, as well as the other parts, which are designed for more Honour∣able uses. If there be any ob∣struction, soreness, or any thing that appears unseemly, or occasions offence to the smelling in the Nose, as being afflicted with some sore or ul∣cer, take Calamus Aromaticus, Gelingale, Damask roses and Lavender, dry them that they may be reduced into a fine Powder, sift it well, and snuff it into the Nostrils proportion∣ably at sundry times.—Next, take one Scruple of London-Tre••cle, disolve it in White-wine, and snuff it several mornings up the Nose; you may, for want of the former, take Cloves, Lignum, Alloes and Roses, each two Drams, Spick∣nard a Dram, Musk two Grains, pulverise what is capable so to be, and put them into a Past, and with White-wine, make them into little Pills; and to use them, dissolve one in Rose∣water, and force it up into your Nostrils; but first wash them well with White-wine, wherein Rose-Leaves and La∣vender have been boiled, and it will not only cure the Di∣stemper, but render your breath and smelling pleasant.—Noses that are much charged with Excrements of the Brain, to clear them you must, if the Rheumetick Distillation be cold, annoint the fore-head or Temples with some hoaring

Niples,

their Caps and Soreness, how to remedy. Nothing is so sure as when some intestine heat impairs the Radient Whiteness of the Snow-hills, or curdles the Milkey Necture of the Breasts into such a hard and compact thickness, that not being able to get forth, it lies and gene∣rates sharp corroding streams, which fret the tender outlets of Cupid's Fountains; yet here Ladies, you may furnish your selves with recuring Remedies. Now take the green leaves of Plantain and Mallows of each four handfuls, Earthworms new prepared, six Ounces of Roses, three Ounces of Melliot, and Oyl of Cammomoile one Ounce, Early-meal three Ounces, boyl these toge∣ther, and with a sufficient quantity of this decoction, ad∣ding Bedellium two Drams dis∣solved in Vinegar, make a Plai∣ster, and apply it to the Breasts, and if after this the Paps remain hard, apply some repercussive Medicines, that the Breast may not draw more blood than they can digest; bath or anoint the Breasts and under the Armpits, with what we prescribe, viz. An Ounce of Bolearmonack and with a suffi∣cient quantity of Oyls of Roses and Myrtle make an Un∣guent, thinning it a little with sharp Vinegar, then take dry'd Mint two handfuls, one hand∣ful of Wormwood, boil them to mash, then straining, add the Meal of Lupins and Beans, each half an Ounce, make them in∣to a Pulsis, with the Oyl of Lillys, and apply it to the place grieved; If the Blood be curdled in the Breast, thus you may dissolve it, take of Smallage an handful, Oxymel two Ounces, Meal of Red Vetches and Lupins, of each two Ounces, make them into a Cataplasme; and when the Paps are subject to clecks and and chaps occasioned by hear, use things mollifying and atte∣nuating before the Milk comes to the Breast••, wherefore it will be good for the Married Ladies, before they Lie in, to use some mollifying Pulrises, or to annoint the Paps with Bees∣wax and Oyl worked together with fresh Lard.

Nails,

to Reme∣dy the Vices incident to them. Nails of the Hands, &c. are peerly Helmets wherewith prudent Nature hath armed the active Fingers, to which if they be nearly burnished, they

Neck,

How to Beautify, &c. Noth∣ing more commends the Neck for comly than to be White and Smooth, for it is a part that may in Modestnes strictest Rules be exposed to sight, and ought to represent a Pillar of Polished Ivory, which supports the Globe of Beauty and Wisdom, with a suitable Luster and becoming Grace; yet sometimes its Beauty is impaired by Kernels. King's Evil, hard Tumours and swellings. The first of these usually breed in those places where the Emunctuaries of the nobler parts are. If ••ernels be in the neck, after the body has been moderate∣ly purged, and the Cephalick Vein opened in the Arm, ap∣ply mollifying and discussive Fomentations with Spunges dipt in strong Vinegar; then apply a plaister of Oxcycroce∣um, adding a little Gum Am∣moniac, Bedellium, Opoponax, Sa∣gapenum, and pouder of Eup∣horbium; but if it be a swel∣ling or Tumour of the Neck, which arises between the Skin

Nakedness

an orna∣ment to women, or perswasion by way of Paradox, to renew the first fashion in going naked. — Ladys you will take this (we doubt not) for an odd kind of a whim, and unfit to be rank'd with more serious matters, but being brought to us by a young Gentlewoman, Just as the fit of Anger with her Tay∣lor was op••n her for spoiling her a new Man••••••, by bungling it into a shape that put a de∣formity upon her delicately proportioned body, in making her seem bunch back'd, we could not forbear gratifying her Earnest request that it might have a place in this work, Though we do not be∣lieve it will answer her Ex∣pected revenge in spoiling the Taylors trade, or that you will follow her directions. Look upon it then as a pa∣radox, and it will not be un∣pleasant in the perusal. — Womens beautys (says she) and rare perfections are such that ornaments, rather cloud and shaddow than add to their native Lusture. To be hud∣dled up, and as it were bur•••• in Cloaths is a kind of 〈◊〉〈◊〉, or as if guilt or shame made lovely woman shro••d herself up in Covertures of ob∣scurity, The Sun seems to mourn and Loose his bright∣ness as to our sight, when he is muffled up in Clouds; Naked∣ness was the primitive orna∣ment when Reason was not de∣praved with long and Tradi∣tional Customs, nor tinctured by any prevalescent humour; wh•••• is most co••sonant to the

• Law of Nature, ought most to be followed; Adam and Eve we know were so far from be∣ing Cloathed, that it was the greatest mark of their Liberty and uprightness; and the first brand that stigmatiz'd them after their Fall, was their making themselves Aprons of Figleaves, which implied a guilty shame, upon the for∣feiture of their naked and na∣tive Innocence: however their Garments were so few that they skreened but a small part of their Majestick Comliness from the wondering Eves of the Creatures, not indeed did the Ages that presently suc∣ceeded, grow up into Garb or Fashion, but conti∣nued with a very litlle variati∣on, and possibly what their progenators did only with Fig-Leaves, they supply'd with ••id∣skin, or some such thing; and those nations who have not a∣lienated their naked simplici∣ty either by Commerce, or busy Inventions, do as yet re∣•••••• this open Integrity, and decline nor to those unseemly Sophistications of beauty, viz. Garments. Our Historians tell us, that upon the discovery of the Indies, the Natives were found Clad in the beautious Robes of Nature and naked In∣nocence, who living meerly a∣mong themselves, and by their own peculiar Customs, it is to be supposed they retained a∣mong them that which nature desired to be kept pure and unvaried, not to say that all People naturally desire to go naked, yet certainly it is a shrewd suspi••ion of it, that when the Sun returns to this s••••e of our Horizon, they know no better way to Congratulate the approach of that glorious Light so near them, than by putting on thin or open Garments, and cool themselves by frequent Bathings, which seems no o∣ther than a desire of naked∣ness, and since the Tyrant Custom▪ absolutely prohibits it them, they will approach it bu such ways as near as they can, and surely it must be either an happiness or excel∣lent duty that that they strive to perform on that occasion; but in Women we have seen these desires far more Intense, they having made it their de∣light to uncover the parts of their chiefest Beauty, as their Faces, Swan white Necks, soft rising Breasts, Ivory Shoulders, and Ala••••after Hands, so that they do endeavou•• in part to break that restraint that hides the rest of their Glory, and to set forth their delicate tres∣ses, cur••d and frounced in the most curious Inviting man∣ner; and though possibly Jea∣lousy may cause all these to be hid; yet 'tis a violation of their Wills, and the wea••hers coldness sometimes may oblige them to it; yet this is but pro∣vidence, or possibly the Com∣pany may distast it; yet that is but compliance for what beau∣tious Woman is there that could not wish all her Gar∣ments of Lawn, and Transpa∣rent, that their delicate shapes

• might charm the Wondering Spectators in Love and longing desires, rather than lye hid in rich and gorgeous Apparel; for if, as Plato saith, Souls un∣willingly depart out of the fair bodies, that must needs be a Curious Mansion which so fine a substance as the Soul is in love with; Who then can blame the Owner to delight in it? And what a torment is delight if it be shut up in one Breast, and not diffused into a lively communication? For all kind of blessings are mul∣tiply'd by their division; and what greater blessing is there than a rare simetry, and Con∣texion of feature which can charm knowledge into ad∣miration, and Majesty into Love — We give to all the virtues, the habits and visages of Women; and of all the vir∣tues Truth is the best; for Truth is the mother of Justice, and Justice, they say, Comprehends them all; yet she is Painted Naked, and Naked truth is al∣ways in high Esteem among the good and vituous; and is it not very fit, that all the sex should Imitate so Excellent a pattern and mistriss? It may doubtless be objected, that this would produce Infinite provocations and Enticements to Lust; but I say, no; for I dare affirm what by Painting and washing, and Looseness and Change of Garments, what by gaudy Inventions of dressings, Gaite and Air, Port and Meen, there is much more fuel ad∣ded than if all went with no more mantles than nature thrust them into the world withal, their Haire hanging Loosly down, or carelessly ga∣thered up into a fillet and al∣most perhaps a Little apron to hide the pudeuda from being too much gaz'd at and blown upon; those men that have been often among the naked Indi∣ans confess there is a Less temp∣tation in nakedness, than in Ar∣tificial adornments and Embel∣ishments for if indeed it be con∣sidered aright, there is nothing that does so much puff up 〈◊〉〈◊〉 as the circumstances of rich apparel, Curious dressings and pleasing scents and perfumes, which screw up the apprehen∣tion and fix the Imagination upon somewhat that is great; so that by this means a num∣ber of Great persons are zea∣lously, courted to have their appetites satisfied; whereas if they were either left naked or rduced to a vulgar garb, the temptation would vanish: nakedness restores a ••men to them∣selves; for what an Irregular height doth the venetian Chip∣pius mount them? what To••rs of Turkish Tires have they now in fashion, so that the face of a short woman, seems to stand in the middle, her stature is so Augmented by the building of her head so many story high; how does the dressing of all nations disguise them that that they must put off their masking habit, or like watches be taken to pieces er'e they can be enjoyed? and to what other end I pray were they made, as

• to their worldly Felicity? The Customs of Countries are dif∣ferent, and the Garb is Maje∣stick at one plac•• which is Sordid and 〈◊〉〈◊〉 at an other: All People have not the same Conceptions of Beauty; White is as hateful to an Aethiopian as Black to us. But once uncloath Wo∣men, and according to their Complexions, they are all the same; but the Conception about the harmony and mea∣sures of a body, differs not: And what greater Right can I do my Sex than to bring Women to be Judged by one Rule; and since every Wo∣man judges herself the Fairest, she that would be backward to this Arbitrament, would be diffident of her self, and conse∣quently a Renegade from her Sex. The Three beautiful Godd••sses, we find, ••ript themselves in Mount Ida, when they came to Paris to pass his Judgment upon them which was the Fairest. And Co••inines tells us of a Princess who permitted the Ambassa∣dors wh•• came to demand her in marriage, to see her only in a Lawn Sm••ck, that they might give a better Report•• of her Beauty, telling them she would even put off that too, if they were not satisfied. For as there is an inextinguishable Jealousie and Emulation a∣mong some Women, so there is an unmeasurable Pride, and Pride arising out of Confidence, all will not decline Judgment. And what better way than these Rules which the Voices of all conclude on? for a Woman may paint a Blue or Yellow Cheek as well as a Red one; but the sweet com∣posure and measure of her body, her limbs, and comly shape, cannot alter; and how imperfect are they to be seen through Cloaths, which may hide and falsify many things, which in a Veracious Naked∣ness may be truly discerned. Men have cast two ••reat ble∣mishes upon our Sex; First, Vncertainty, and Change of Judgment; and, Secondly, Vnconstancy in Cloaths and Carriage; and how can either be better remove than if the fair ones were reduced into such a posture as they should all necessarily agree in, and that they had not liberty to change? And, I pray, what other way is there, unless they be brought tobe all Naked? But then they may complain, Take away their Arts and their Ornaments, and they shall want of their Complacency and Provocations to their Husbands. But notwithstanding, they have liberty enough left them; They may dye, or pounce, or figure their Skins, after the manner of the ancient Brit∣tains. In a word, since the Sun, the Moon, and all the Glorious Battalia of Heaven, appear as Nature made them, and everything but men and women are contented with what Nature allotted them, why should Woman, who is the Master-piece of Nature,

Nature

considered in her wonderful Operations in the producing of mankind, and o∣ther things. — Nature is pow∣erful in her Operation upon things subject to her Domini∣on. The Philosophers and Sages searching▪ and narrowly prying into her Secrets, found continually new wonders, to crea••e in them admiration, and lift up their thoughts in contemplation, esteeming her the Queen of the World, and the careful indulgent mother of all things in it, who never sleeps nor slumbers in her charge, but performs every thing under it with great Dili∣gence and Industry. ••rn••ing things with such exactness and beauty, in their respective Kinds, that the Royal Prophet when he looked into himself, and considered the Comp••••i∣tion, and admirable Frame of his Body, seemed to be asto∣nished at the exactness and harmony he found therein, so that it caused him to cry out, that he was featfully and won∣derfully made; and also holy Job contemplating his begin∣ning, and from a kind of No∣thing he came , says, Hast thou not (meaning the God of Na∣ture) poured me out as Milk, and curdled me as Cheese? Thou hast cloathed me with skin and flesh, and hast fenced me with bones and sinews: Thou hast granted me Life and Favour, and in thy visitation has•• pre∣served my Spirit. Behold but the beauty of the Universe, and its Order and Harmony, and then it plainly appears it is all one great wonder to raise astonishment in our minds; and being taken in Parables and Individuals, it produces no less admiration: There is nothing so small as not worthy our regard; nothing but what in one measure or other brings benefit to mankind; the least Herb or Insect is proper to some use: Nature has so pru∣dently provided and furnished this great Storehouse, the Word, that Man, the possessor of it, may not have any Reason or Cause to complain of, or for any thing she has not placed in it, but above his own Frame is excellent even in it. Whilst it is forming and making in the Womb, there Nature, in the Gloomy Cell of Generation, works with wonderful cunniog, to raise from a Lump, or indi∣gested Mass of Corruption, a stately and beautiful Structure, adorned with all the Orna∣ments of Loveliness, pleasing not only to it self, when it comes forth and grows up; but also gracious in the Eyes of the Creatures it is born to rule over: Though, for all this, we see she sometimes, though unwillingly, works preposterous and mishapen births; and sometimes, as the Learned tell us, she, by

• ...

  one accident or other, is com∣pell'd to make one body par∣ticipate of either sex, as in the case of those they call Hermophrodites; and the Reason they give for this particu∣lar, is, That the Womb con∣tains three Cells, one on the right, another on the left side, and a third in the bottom, or middle, into which last, when the Seminal matter falls, an Hermophrodite is held to be begotten in this manner, be∣cause Nature doth ever tend to that which is most com∣pleat▪ willingly inclining to male Generation, or the pro∣ducing male Infants; and therefore when the male is sometimes formed in the prin∣cipal parts, and yet through the evil disposition of the Womb and Object, and inequality of the Seed. when Nature, for want of Heat, and same other the like O••stru∣ctions, cannot perfect the male, she continues as much however of the male part to it as may be, yet the female part joyning likewise, the bo∣dy participates of Two Na∣tures, on different Sexes; and so the Hermophrodite is produ∣ced, partaking yet more of the one sex than the other; for we remember not that we have read of any that could use both members of Genera∣tion so distinctly as to beget and concieve Children, most commonly inclining to the latter. However, we believe there has been some mistakes upon this account, and that some have been reputed Her∣mophrodites, that have not been rea∣sonably been to considered as such, through some defects that might happen, and do frequently happen to Women that have much heat in them. We have heard of divers who have been taken to such kind of Creatures, by being trou∣bled with a Puzlement, or coming forth of the Generati∣on member, which have by the care of skillful Physicians and Surgeons, been restored to their proper office and use; and of one of the like Na∣ture we shall give an account, as it is taken out of the Aca∣demy of Paris, being the Co∣py of a Petition delivered to the Present French King, to restore a Woman who had been judged an Hemophrodite, (by the mistake of unskillful Physicians who viewed her) to her Christian Name, and proper Gatb of the female sex, which she was forbidden to own, or wear, they sup∣posing her to be a Man, and s•• caused her to alter her Name and Habit, upon pain of being whipt, as by her Petition will more fully appear in these words:

  Sir,

  Margaret Malaure most hum∣bly shews, That by an unparalled misfortune having Lived hitherto without know∣ing her parents. She finds her self under a necessity of making her sex known.—Your Peti∣tioner was scarcely come into

• ...

  the World, before she lost both her Father and Mother; but having been baptized by the Cu∣rate of Pourdiac, in Guyenne, he was so charitable as to take care of her Education; but whether through the negligence of the Nur••e, or though the weakness of her constituion, she found her self inconvenienced with a certain imperfection, called by the Physicians Prolapsus Ure∣ri. Your Petitioner never re∣members that she was otherwise. She became accustomed to this Infirmity, and no body taking care to cure her of it when Yonng, she thought all Women had been in the same condition. In 1685. being then One and Twenty Years of Age, she fell sick at Tholouse, in the House of a Lady, whom she served, upon which she was carried to the publick Hospital, where her Infirmity being perceived, by chance, the Physician, who doubtless had never seen the like, was so far mistaken, that he took ••o••r Petitioner for an H••r∣mophrodite and such an one as seemed to partake more of the Boy than the Girl. He made a great noise of this discovery, and the Vicars general were consult∣ed, who ordered your Petitioner to put on mans Apparel.—This disguise being no way convenient for her, she went to Bourdeaux, where, resuming Womans Habit, she served a Lady till the year 1691. at which time a private person recollecting her for the same person that the Vicar's Gene∣ral had ordered to go in mans cloaths, caused her Lady to turn her away, and constrained her to return to Tholouse, where being put in Prison for being discovered in Woman's habit. Sentence was passed against her the 21st of July 1691. by the Twelve Magistrates of the City, call'd Capitols, that she should call her self by the Name of Arnold Malaute, and should go clad as a man, with strict Injunction, prohibiting her to take upon her the name or habits of a woman, upon pain of being whipt; and being served with this Order, she gave obedi∣ence to it, not well knowing w•• at she was her self.—Being th••s become destitute of any way is get a livelihood, in regard she understood no sort of work that was fit for a man to undertake, she wandered up and down from place to place, only sub••••••ing upon the Charity of well-••••••sed peo∣ple, yet behaving her self with modesty and discretion, as appears by sundry Certificates of the Ma∣gistrates of several places. 〈◊〉〈◊〉 Petitioner was extreamly 〈◊〉〈◊〉 be pitied, uncertain her self of her condition, and being taken •••• others for one of those Ch•••••• called Hermophrodites.—'T•••• great doubt whether there •••• such things in reality; but this Question is rather to be examined in Philosophers Writings 〈◊〉〈◊〉 here to be handled; the Opi•••••• most follow, is, That though Nature proceed not so far 〈◊〉〈◊〉 Metamorphoses, that she never defaces the Character she has gi∣ven to distinguished both Sexes, that she never confounds 〈◊〉〈◊〉 Marks or Seals, conie•••••••• that there are no true Herm••∣phrodites,

• ...

  wherein both Sex are perfect.—It must be granted however, that s••metimes some certain pers••ns are 〈◊〉〈◊〉 form∣ed and sh••ped, t••at they who have not b••en able to di••tinguish the real sex have been in s••me measure to be Exc••sed.—〈◊〉〈◊〉 there is nothing to support this conjecte••re in yo••r 〈◊〉〈◊〉, ••••ly if there be any t••ing in this Ac∣cident, ••t has befall••••••••••, which res••mbles a prog••••••. I dare be b••ld 〈…〉〈…〉 it is 〈◊〉〈◊〉 mistake of the 〈◊〉〈◊〉, and Surg••o••s that view'd it full, and who by their ••••••mination of it, have made n••t no other 〈◊〉〈◊〉 but that of their o••n ignorance your ••eti¦ti••••ner h••s had always the shape, vi••••••▪ Inclinations and M••lta∣dies of the ••••••••le se••, only she was in truth a Little disfi••ured b•• the puzlement that hap∣p••ned in her person, which made her be t••ken for a man. But in the month of October Last, coming to Paris▪ to consult the Learned and Experienced, she was no ••••••ner view'd by the Si••••r H••l••••••ius, Doctor of Phy∣sick▪ b••t he p••••••ently A••know∣ledged her for what she was, and the Sie••ur S••viard Swo••en Surgeon of the Hospital, to whose care the said Do••••or Committed her, has so well restored and set∣tled all things in their proper place, that the Enigma, which was occasioned only by the dis∣placing of the parts now disapear∣ing, there nothing more remains to your petitioner, in doubt but that she is a perfect Virgin, ac∣c••••ding to the Authentick Cer∣tificates, which she has to shew. Therefore seting aside such re∣fle••ctions, as naturally f••l our thoughts upon an Accident so Extraordinary, all that is to be ••one. is civily to restore your Pe∣titioner that Sex, which Nature has ••••••••••owed upon her, the Name that was given her in baptism, the Ha•• it which the L••ws C••vil and Canonical oblige 〈◊〉〈◊〉 to wear, which are the three things in the W••orld that we have the le••••t reason should he ••ravish•• from us, yet 〈…〉〈…〉 of 〈◊〉〈◊〉 〈◊〉〈◊〉 ••••ken from you•• ••e∣•••••••••• by their Decree.—It 〈◊〉〈◊〉 t••ue, th•••• the 〈◊〉〈◊〉 of ••••olou•••• may, by an ••••••••al made to them, reverse the Judg∣ment of the Capitols; but your Petitioners poverty will not per∣m••t her to take so long a Journy without ex•••••••••• her self to new di••••races. Her modesty is an unsurmo••ntable Obstacle, in re∣gard, that by a particular privi∣ledge belonging to the Jur••sdicti∣on of th•• Capitols, their Decrees having ••ower to seize and di∣strain, notwithstanding the Ap∣peal; Your P••titioner dares not appear at Tholouse in Wom•••••• H••bit, without rendering her self liable to an Infamous Pu∣nishment, which she no ways deserves. Nor can she any more appear in mans apparel, without in••ringing the Laws of De••••••cy, without transgressing the Ord••rs of good Government, and incurring the C••n••ures of the Church.—Her modesty also would suffer much more, by another Review, and an Ex••∣mination▪ which th••y wou••d certainly subject your P••ti••••ner

• ...

  to, wherein she would be the less spared by the Physicians of Tholouse, as being the first that view'd her; So that she can expect nothing from them but se∣vere Usage, not without danger of her Person, as being she that has been the Cause, though the innocent one, of the discovery of their Ignorance.—There∣fore the Error in Fact, which was the occasion of the Decree of the Capitols, being now in∣tirely removed, your S••ppliant having neither Parents nor fixed Habitation, and labour••ng under Extremity of Want, nor having any friend, either publick or private, that will concern himself to preserve her from the punishment that may be in∣flicted on her, she has Reason to hope from yo•••• Maje••••y's justice, whose Sov••••••ign Authority is above ne••d•••••••• Forms of pro∣ceeding; that you will be plea∣sed to grant her such a Decree as may secure her condition.— For these Reasons, Sir, consider∣ing the occasion to be so singular, and remote from being drawn into Example, m••y it please your Majesty to Cancel, Revoke and Dis••••••l the Decree of the Capitols of T••••louse, Bearing Date the 21st of July, 1691. as being grounded upon a mistake in Fact, of the personal Condition of your Suppliant, to the end she may resume her Name, her Sex and Habit of a Virgin, &c. and your Petitioner shall ever pray for the health and prosperity of your Majesty.

  —This Peti∣tion was signed by M. Lauther, Advocate▪ and presented; but what Effects it had as to rever∣sing the Sentence, we are as yet to learn, nor matters it much to our purpose. But however it might happen to this woman, or whatsoever may be alledged in her be∣half, 'ris apparent there are those that in some degree participate of either sex, though again well allow there may be mistakes made by un∣experienced Midwives, who have been deceived by the Evil conformation of the parts, which in some male births may have chanced to have had a Protrusion, not to have been discerned as ap∣pear'd by the example of a Child Christened at Paris, by the name of Joana, as if it had been a Girl, when upon a more narrow inspection it proved a boy, and on the contrary, the over f••r ex••en••i∣on of th•• Clyto••••s, in female birth's, may have occasioned the like mistakes. Gallen how∣ever allows a transmu••ation of sex, when he says a man is nothing different from a wo∣man, but in having his Geni∣tal members without his bo∣dy, and that if nature having formed a man, and would con∣vert him into a woman, she has no other task to perform but to Invert his members, and a woman into a man, by doing the contrary; but this we cannot allow, because it seems to us Impossible to be done, unless we understand him of the Embrio in the womb, which is yet as soft wax▪ Ly∣able

Natural Causes,

conducing to the Advan∣tage of mankind, &c.— Nature has many Agents, if we may properly term them so, that she employs in her workings, and sometimes calls in our care and art to her assi∣stance. It falleth out a matter of wonder, that Nature being very Ingenious, of great Art, Judgment and Force, and mankind a work of so special regard, yet she many times miscarries in the rigth froming the body, and disposing the mind; which defect is not so much to be at••ributed to Na∣ture, in her common workings, who aims to make every thing perfect, as it is in the Parents, who apply not themselves to the means of Generation, wi••h that order and concert which is by Nature established, or know the conditions which ought to be observed to the end their children may prove beautiful in body and mind: for by the same Reason for which one shall be born very witty (having always rega••d to the self-order of causes) m••∣ny hundred will in a tempe∣rat••, or distempered Region, prove of slender capacities. Now if by Art we may procure a Remedy of this, it may be much available, especially to the Fair Sex; which we will labour to do within the bounds of modesty; and for the bet∣ter unders••••nding of it, we shall place it distincly und•••• Four Heads, or principal parts. The first is to shew the natural Quality and Temperature which man aud ought to posses, to the end they may use Generation. The second is, to consider what diligence the Parents ought to employ when they are desirous of male children. Thirdly, How they may become wise and discreet. And, Fourthly, how they may be dealt withal, after their birth, for the preservation of their Wit. And as to the first

• of these, it is necessary that a Woman be cold and moist in the contexture of her frame, that so she may be temperate and fruitful, and that the fruit she produceth may be without any natural defect; For all Philosophers and Physicians hold, that cold and moisture, moved with a little temperi∣zing heat, produce the most effectu••l Generation, as the Earth so ordered produces the best crop of Grain. The Womb is the Field of man's Generation, and according to the state and condition it is••n, so it produceth the birth? therefore women intending to have fair children, without de∣formity, or blemishes, should have great regard to be tem∣perate in eating, drinking and exercise, from their concepti∣on to their uprising, that the humours may be agreeable, and the contribution kept in a moderate temperance, and then Leave to nature the rest, which having good materials to work on, never fails to pro∣duce very curious peices, set out and exactly compleated, beyond the Exception of the greatest Criticks. And indeed it is past, all Exception that the qualities that render a woman fruitful, are mainly cold and moisture, that might she be capable of breeding much Phlegmatick blood, to be ser∣viceable for the forming and supporting the child in the womb, and breeding store of milk; for should there be much beat▪ the blood would be made unfit for the Gendering of milk, and so the babe would pine a way for want of Norishment; for with that Hypocrates and Galen affirm it is nourished and Relieved all the time it remaineth in the mothers womb.—And now, though we Consider, women cold and moist, in the General, made so for the sake of Gene∣ration, yet the fruitfulness and Advantage or disadvantage, is more or Less, according to the degrees of cold and moisture, for some are so in the fir••, others in the second, some again in the third, and in each of ••hose they may kindly conceive, if the mascu∣line Effects answer them, in proportion of h••ar since we find not that the Philosophers, or Phisi••ians have so exactly distinguished these degrees, that a woman may Expressly know in what degree she is, and so the better dispose and order her self for the bringing forth fair and wirty Children, we will confider something to give them a Light into it, from the Effects these Qua∣lities do work in women; and these are divers; therefore we may reasonably divide them under these seven particulars, viz. The first, by the wit and abilities of the woman. The second, by her manners and Conditions. The third, by her big or small voice. The fourth, by her spareness or Corpulency. The fifth, by her colour. The sixth, by her Hair; and the seventh, by her

• fairness or swarthyness. As to the first, we may know, that although the wit and Ability of a woman flow chiefly from the brain, yet the vessels of Generation are of great force and vigor to alter; for if they be found hot and dry, cold or moist, or of what soever tem∣perature, the other parts, saith Galen, will be of the same Tenour. Now if we grant that cold and moist are the Quali∣ties that work an Impaire∣ment in the reasonable part, and that their contraries, viz. Hot and dry, give the perfecti∣on and Encreasment of under∣standing, we shall find her who sheweth much wit and abi∣lity, partake of cold and moist but in the first degree, and if she be deficient in under∣standing, and of a very shal∣low brain, it is a sign that she is cold and moist in the third degree, and this too may be known by sound sleeping, and much dreaming of plea∣sant things, though much plea∣santness of conceit, is ordina∣rily accompanyed with Lit∣tle wit; but if she pertakes of both these Extreams, then she stands in the second degree. A voice hoarse, big and sharp, saith Galen, is a token of much heat and dryness, and a man∣ly voice denotes a woman but cold and moist in the first de∣gree; but if a very fine deli∣cate Effeminate voice, then in the third degree; and if she have the natural voice of a woman, then the partaketh of the second degree, as being between the two Extreams. Much flesh or corpulency, denotes much cold and moi∣sture; and to be Lean, on the contrary, denotes heat and dryness; and to be meanly fleshed, neither over much nor over little, denotes her to be in the second degree; be∣tween the extreams and their pleasantness and Curtesies, sheweth the degrees of these two qualities; much moisture makes the flesh supple and soft, and the want of it makes it rough and hard, the mean is the most commendable; the colour also of the faces and body discovereth the extend∣ed or remiss degrees of these two qualities. When the wo∣man is very white (saith Gal∣en) it betokeneth much moi∣sture and cold▪ and on the contrary, she that is swarthy and brown, is in the first degree thereof, of which two extreams is framed the second degree, of white and well coloured; to have much hair, denotes the first degree of cold and moist, for hair requires much heat and Dryness to Engen∣der it, and the black more than any other; and she that is in the second degree, is not overloaded with hair, but it is however decent and very comly, and those that are in the third degree, their hair ma∣ny times comes off, by reason of the great cold and much moisture. Foulness and fair∣ness helps us likewise to make a true Judgment of the de∣grees of cold and moist in wo∣men.

• It is a miracle, to see a woman of the first degree ve∣ry fair, by reason the seed whereof she was formed be∣ing dry, hindered that sweet∣ness of complexion, that a bet∣ter tempered matter would have produced; and in the second degree, of cold and moist, a woman proves very fair and comely; but in the third, by reason of too much cold and moisture, she be∣comes unwieldly, and wants a good colour and complexion; and therefore those in the se∣cond degree are to be preser∣red for beauty, good conditi∣on; and fruitfulness, before the other two. And thus having▪ in some measure, given women an Inspection into the state and conditions of their bo∣dies, as to their tempers and constitutions, contributing to fruitfulness and producing of fair children, It comes next to be considered what tem∣pers in men come nearest, and most agreeable to them, in begeting children that may answer their expectations, and be pleasing in their Eyes. They must understand then, amongst the many Excremen∣tious Humours, that reside in the body of man, that nature according to the opinion of Galen, useth only one to serve her ends mainly in Generati∣on, and that is termed whey or wheyish blood, and whose Engendering is in the Liver and veins, at such time as the four humours, Blood, Phlegm, Cholour, and Melancho∣ly do assume the form and substance they ought to have, and thus Likewise nature u∣seth to resolve the Norishment, and to work, that it may pass through the viens, and through the straight passages, conveying subsist••nce to every part of the body. This work being finished, she again pro∣videth the veins, whose office is to draw unto them, the over abundant humour, and purge it out again, for the Exoporating the body, and keeping it free from any afflictions, by the too much pressing of Excremen••ious humours; for she advizing, that man has certain qualities con∣venient for Generation, pro∣vided two veins or vessels that should carry part there∣of to the Genitals and semi∣nal vessels, together with a small quantity of blood, where∣by so much might be formed as was requisit for procreation, and in that end she placed one vein or vessel in the Reins, on the right side, which end∣eth in the right testicle, and of the same is the right seed vessel framed; and the Like on the Left, and according to the greater or Lesser Quanti∣ty of heat communicated, the male or female births are pro∣duced. Some Historians tell us, but by what warrant we know not, that women, in the be∣gining of the world, and a Long time after, had generally two children at a birth, viz. A male and a female; which might be indeed, that there

• should be an Equality of sex∣es, to answer the Institution of Marriage and people, and re∣plenish the world in a Lawful way of chast Love. But how∣ever it might be then, we see it is otherwise now; and females, through an Infeabling of Na∣ture, by Intemperance, or non∣observance of order, and fit Seasons in the undertaking the work of Generation) are more frequently born than males; and therefore those Ladies, that are desirous of an Heir, or the like, to transmit, the name of a family to posterity, which by Fame cannot be rescued from oblivion, Let them con∣sider for themselves, and the kind partners of their kind enjoyments, That their diet intended to prepare them for such a purpose be hot and dry, and to take such things as may make for a kindly di∣gestion, and to be considerably in moderate Exercise, that so the body may be kept in a good Temperature if healtd; and then the heat being pre∣dominant, Nature will be ca∣pable of bringing about her Ends and Purposes. Much Wine is a great Enemy to Na∣ture in this matter, because by its heat and inflaming it chills and disorders the orderly mo∣ving, and natural heat of the body, which is that alone which works to farther the Ends of Generation. Excess likewise impairs the health; and Plato commends the Carthaginians for prohibiting it to married people by a Law, for a limited time, when they were to pre∣pare for conjugal duty. How∣ever, moderately taken, it re∣freshes and helps Nature. Nature and Art considered in Wisdom and Vnderstanding, — Now as to the Observations made by divers upon children, that they may be brought forth so as to be of wise and under∣standing capacities, are as va∣rious as their Opinions. Some pretending to Astrology, hold, that it is because the Infant is born under the influence of such Stars as have power to give Wisdom; which follows not; for we may, upon En∣quiry, find divers born perhaps in one and the same minute, and yet growing up, they ex∣ceedingly many times differ in their Understandings, as like∣wise in their Fortunes, Manners and Conditions, which they likewise annex to the former cause. Hoppocrates, Plato and Galen, hold, That an Infant re∣ceives the conditions of his Soul at the time of its forming, and not of his birth; for then (continue they) the Stars do superficially alter the child, giving him heat, coldness, moi∣sture and drought, but not his substance, wherein the life is contained, as do the Ele∣ments of Earth, Air, Fire and Water, who not only yield to the body composed, what is consistent with their Qualities, but the substance that may maintain and preserve them, during all the course of Life; by which menas, that which most importeth in the produ∣cing

• the Infant, is to procure the Elements whereo•• it is compounded, may partake the Qualities which are requisite for the Wi••, and Largeness of Understanding; for these, ••c∣cording to the weight and measure by which they enter into the composition, must al∣waies so endure in the mix∣ture, and not the Alterations of the Heavens or Heavenly bo∣dies. Galen further given his opinion as to what the ele∣ments are, in what manner they enter, to produce, and perfect the ••ormation of a bo∣dy in the womb, he tells us; that they are no other than what compound all other natu∣ral things; That the Earthly and watery parts are from the sub∣stance of the meat and drink the mother takes in to support Nature, when concocted in the stomach, and ordered by Na∣tures kind preparation, into a proper and suitable matter, and that the Air and Fire are likewise mingled by her order, and enter into the body by the Pulse, Pores and Respiration: and of these Elements mingled and digested by our natural heat, are made what is fi•• and necessary for the Infants Gene∣ration; and therefore to meats, drinks and airs the Parents ought to have regard, the siner and most delicate the better, because the thinnest and most ••arified blood is by that means produced, and that is chiefly instrumental in producing the composition for the brain, wherein we hold the chief seat of Understanding to be placed, being temperate, and com∣pounded of a substance sub••il and curious. The Learned are of opinion, that the Wit will participate of its fi••eness and become like unto it. That is, such a brain will produce an apt and sprightly Wit, be∣cause there it has all manner of freedom to operate w••hout Obstruction; no foggy fumes, damp clouds, or gross Vapours being there to stifle or oppreis it, but a pure thin and rar••••ied air still moving and ••••lling the vacancy. And further i•• is allowed by them, that a rea∣sonable soul, though Immortal and Incorrup••••••l••, 〈◊〉〈◊〉 corresponds ••ith the di••pos••••∣on of the Brain, which not being such as is requisite, the soul cannot influence i•• as it is desirous to do, as being a defective Organ, that hinders the excellency of its proper operation, and tendency to a perfect harmony, i•• some measure suitable to the divine mind, who gave it as a guide to the natural body, till re••••∣ring, leaves it to be laid up in the Repository of the Grave, waiting a second Union in the Resurrection—When chil∣dren are brought forth, and Nature has done her part in furnishing them, and furnished them with such materials as may capacira••e them for large understanding, there is some∣thing more required, not only to train them up in what is most material, from their In∣fancy, but to confirm it to them

• by Rules and Precepts, that they retain and improve it; ••or the matter whereof man∣kind is compounded, proveth so alterable, that we find it has frequent variations in one sense or other, and is so subject to corruption, that in the state of mans life he ••asseth under many degrees that d••ffer one from the other. Temperance and Society are the great conti∣nuers of the Understanding, when Riot or Luxury very much impair it, sending those g••o••s Fumes to the brain that dull and discompose it. Nature, we find by Experience, is ••••••sfied with a little, and gros•• ••eeding is an Enemy to her. It may indeed make the body s••ell, and mountainous with flesh and uncom••liness; but then, by ill digestion, those noxious humours superabound that afflict and disorder the whole Fr••me with distempers and diseases, that turn even Life, and that Tranquility we might otherwise enjoy and po••••••ss▪ into uneasiness and ••estl••ss perturbations. Anxi∣e••ies and cares cannot easily be debarr'd, because they flow from accidents and casualties; but by moderation the other nay be avoided; yet a firm∣ness of mind, which a good temperature of body creates, may mainly contribute to a sedate calmness in all Emer∣gencies. Health is the richest Jewel in Nature, yet rarely ••rized or esteemed but when we are wanting of it; we know not how rightly to value or esteem it till we are made sensible by a miserable Expe∣rience, how precious it is. Let us co••sider then seriously, w••••••st we are possessed of it, what great advantages it affords us; and if our considerations are duly weighed, we cannot but conclude we ought to study all manner of ways to preserve it and secure it to our selves, as the greatest temporal bles∣sing, when it brings with it, and continues to us so many advantages. A crasie, sickly body cannot be the Receptacle, at least the container of a solid and sound Judgment; many impertinencies, and peevish sollies, will be breaking in▪ which ought to be shunn'd and avoided. Why should we not then consider what best ••ui••s our conditions, and earnestly to be c••utious in preventing our mishaps? Parents then that regard their Posterity, ought so to bring them up, that their Early Nurttiture may be a pattern to their riper Years, that every thing may concur to ••heir advantage. The Graces which God bestows upon mankind, do ordinarily require, that the Instruments with which they are to be ex∣ercised, and the subject where∣into they are to be received, do partake the natural qualities requisite for every such Gifts▪ and the Reason is, because that the reasonable soul is an Act of the body, and operateth not without the service of the bo∣dily instruments. We must confess, that the brain of an

Narcissus,

(Gr.) an herb called white La•• tibi, or white Daffodil. Poets seign, that Narcissus, a fair Boy, being in love with himself, was turn∣ed into a Lilly.

Niwshala, or Car∣menta,

the mother of ••-nonder, an ancient King of I∣taly, even before the arrival of Aeneas into that country.

Nows,

an Epigrama∣tick Poetess.

Neread

(Nereides) a Maremaid, or Fish, like a beau∣tiful Woman down to the gir∣dle, the rest like a Fish. The males of these are called Tri∣tons.

Nereides,

are also ••ken for Nymphs, or Fairies of the Water, and comes from Heb. Nahar, i. a Flood or Ri∣ver.

Nun

(nonna q. non nupta T••u••. Nun) is a holy or conse∣crated Virgin, or a woman that b•• Vow has bound her self to a ••••ck and chaste life, in some place and company of other women, separated from the world, and devoted to an es∣pecial service of God, by pray∣••r, fasting, and such like holy Exercises.

Neckabout,

Y. any womans neck-linen.

Neif,

(f. Naive) a bond∣••••man, or she-villain.

Neogamist,

g. a new married man.

St. Neots,

a Town •• Hu••tington, and another in 〈◊〉〈◊〉, with a Well dedica∣••d to St. Keyne, whereof, they ••, whether Busband or Wife ••••k first, they get the ma∣••r••.

Nephele,

g. (a cloud) ••e mother of Helle and Phryx∣•• Athamas.

Nescock, Nesscock,

•• wanton fondling, that was ••ver from home. See Cock∣••.

Nessus,

a C••ntaur slain •• Hercules for attempting to ••••ish his wife.

Nicia,

g. victorious, a 〈◊〉〈◊〉 name.

Night-Mare,

(D. •••• Mare, Night-evil) as In∣••••.

Nigh-spell,

a prayer agains the Night-mare.

Nixit,

Feigned Gods assisting child-bed women.

Nominalia,

Roman Feast-days, when they gave names to children (to females on the eighth, to males on the ninth day.)

Novatus,

(Ann•• 215) he condemned second marri∣ages, received not Apostates, tho penitent, &c.

Novels,

168 volumes of the civil law (added by Justinian) to the Codex; also little Romances.

Novercal,

belonging to a stepmother.

Nuptialist,

a bride, bridegroom, or one that makes matches.

Nydimene,

having (by her Nurses help) lain with her Father, and flying from his wrath, was turned into an Oak.

Nuptial Dowries,

Nuptial Dowries, by some nations approved, by others interdicted. Lycurgus and Solon, because they would not have the Virgins oppressed by the covetousness of men, for∣bid by their Laws, that any man should demand a dower with his wife (a necessary and profitable decree) by which he was condemned, that be∣ing a long suiter to the Daugh∣ter of Pysander, and promising her marriage in her Fathers life time, repudiated the contract after his Death, because

Nuptial Gifts or Presents.

Now touch∣ing bridal gifts and presents. It was an ancient Custom among the Greeks, that the Father, the day after the Solemnization of the Marri∣age, sent to the Bride for some Spousal-Offerings, which they called Epanlia Dora; they were ushered by a beau∣tiful young lad attired in a long white Vesture reaching to his heel, bearing in his hand a bright burning T••per. In order followed after him all such young men and maids youthfully Attired, that brought the Presents; one presented Gold, another Gems, a third a Bason and Ewre, with other Plate-dishes, a fourth Boxes of Alabaster full of sweet Oils and Unguents, a fifth rich Sandals or Slippers, with other necessaries belong∣ing as well to the whole house, as to their private Bed∣chamber. —Solon to this Mar∣riage O••ering allowed only three sorts of Garments for the Bride to bring with her, besides such small Gifts as were tendred by the kindred, Friends and houshold Servants. A Damosel of Lac••na being poor, and demanded wh•••• Dowry she had to bring to 〈◊〉〈◊〉 Husband, and to marry her with? Answered, That 〈◊〉〈◊〉 w •• left me as an Inherit 〈◊〉〈◊〉 from mine ancestors, nam•••• Vertue and Modesty.—In a••∣ent times the Husband wo•••• their Brides with a Ring 〈◊〉〈◊〉 Iron, without any Stone 〈◊〉〈◊〉 Gem, but meerly circular 〈◊〉〈◊〉 round; by that 〈◊〉〈◊〉 parsimony of diet, and fr••••∣lity in living. Homer (〈◊〉〈◊〉 Prince of Poets) having 〈◊〉〈◊〉 wealth with which to bes•••• his daughter upon a 〈◊〉〈◊〉 Citizen, gave her only 〈◊〉〈◊〉 Epithalamium, with ce•••• Cyprian Elegies. Amo•••• the Indians none can claim greater Dower with his 〈◊〉〈◊〉 than the price of a 〈◊〉〈◊〉 Oxen: neither can he m•••• out of his own Tribe. •••• Assyrians brought their 〈◊〉〈◊〉 blest Virgins into the 〈◊〉〈◊〉 place, and their prices 〈◊〉〈◊〉 publickly proclaimed by 〈◊〉〈◊〉 Cr••er, whosoever wanted wife, and would reach to•••• sum propounded, might 〈◊〉〈◊〉 be furnished; and he 〈◊〉〈◊〉 had not ready mony, if 〈◊〉〈◊〉 could put in good secu•••• it was held sufficient. 〈◊〉〈◊〉 like custome was amongst 〈◊〉〈◊〉 Babylonians; in which 〈◊〉〈◊〉 observed this order; T•• first set out to sale the m•• ingenious and beautiful, 〈◊〉〈◊〉

Nuptial-ornaments

Amongst the Greeks, the ••••ide was crowned with water-Mints, or Cresses: her head was ••embed with a piece of a Lance or Spear of a Fencer, with which some man had been slain. In other places of Greece the Brides heads were covered with a Veil, to signify her Bashfulness and modest shame: It was of Clay-coloured Silk, by which colour the Matrons of the most temperate life and mo∣dest carriage, denoted unto the world their continence and vertue. The Law of Ly••••rgus amongst the Spartans was, That the Bride should cut her hair, and puting her self into mans habit, be brought into her chamber by the Bride-maids, who had be∣fore prepared it. In B••eo••ia their Virgins were crowned with a wreath made of the herb called Sperage. In the Isle Cous the husbands were tempelled to enter the Bride ch••mber, attired like women. It was an use amongst the Locrenses▪ for the Matrons to pick and gather selected flow∣ers to make garlands for the Brides; but such as were bought for ••ony, were held vile and ••o••temptuous. All mariag∣es amongst the Lustranians were celebrated in Rose-co∣loured garments, or else not permitted. The Chelidonian women that had prostituted themselves to strangers, went with half of their faces open, the other half covered, else it was not lawful for them to be seen abroad. The German Virgins, when they prepared to give meeting to their betrothed, and so to proceed to the Conjugal ceremony, put on a streight or plain garment, such a one as they in some places call a Huk, and over that a Cloak without spot or stain, bearing a gar∣land woven of Vervain.

At length comes forth the Bride (in all parts rare) —To meet the Bridegroom: A Virgins face, a Virgins chast attire She wares. Now modest blushes kindle fire Within her bashful cheek, which by degrees Grows stillmore hot, and warms all that she sees. The youthful frie, dispersed her•• and there, On tip-toe move, to see this star appear, And rise with such refulgence on each hand The aged Fathers and the Ma∣trons stand, And make a reverend Lane for her to pass: She makes them think upon the time that was, Their prime, their youth, their Strength (now gone & wasted) And Nuptial sweets, which they before have tasted.

• ...
  A Nuptial Song.

  All that's sweet and lost attend All that's calm, s••rene and bright, That can please, or pleasure mend, Or secure, or cause delight. Li••••••e C••••ds come and move Round the Bridesgrooms gree∣dy Eyes, Whilst the stately Queen of love Round the Bride her Cest•••• Eyes. Golden Hym••n bring the Robe, Bring thy Torch, that still inspires Round the stately a••••rous Globe Vigorous flames and gay desires. Sister Graces all appear, Sister Graces come away, Let the Heavens be bright and clear. Let the Earth keep Holy day. I••••••nd Nature does prepare To salute the Charming Bride, And with Odours fills the Air Snatch from all the World beside. Virtue, Wit and Beauty may For a time refuse to yield, But at length they must obey, And with Honour quit the Field. Their efforts in vain will prove To defend their Free-born State, When attack't by mighty Love They must all Cp ilate. Marble-hearted Virgins, who Rail at Love to show your Wits, So did one Eliza▪ too. Yet with Pleasure now submits You too envious S••ains, who would Follow Cupid if you might, Like the Fox that gaping stood Discommend the Grapes for spight. Since Experience teacheth best Ask if mutual Love has Charms, When the Bride and Bridegroom rest Lock't in one another's Arms.

O

OLive,

from the Olive Tree.

Olimpia,

1. Hevenl••

Omphale,

1. Lascivi∣ous and Wanton.

Orabilis,

1. Easy to be in••rea••ed.

Ogna Sancha,

a Coun••els of Castile, who Fall∣ing in Love with a Mo••••ish Prince, about the year 99••, being then a Widow, and re∣solving to have him, being opposed in it by her Son Sancho Garcia, she resolved to remove him by Poyson; but when at the Table the Poysoned Wine was offered him, he having notice of the Plot against his Life, gave 〈◊〉〈◊〉 his Mother, who presently drank it up, which with 〈◊〉〈◊〉 greater ••••ame, quickly quen••••∣ed that of her Lust with 〈◊〉〈◊〉 Life; and for this reason 〈◊〉〈◊〉 Women of Castile at 〈◊〉〈◊〉 Feasts are always obliged 〈◊〉〈◊〉 Drink before the Men, 〈◊〉〈◊〉 now it passes only as a Cere∣mony.

Olimpias,

the Sister of Alexander, King of Epirus, Wife to Philip of Macedon, and Mother to Alexander the Great, who Dreamed when the first Conceived of him, that Jupiter Ammon turned himself into a Dragon and Em∣braced her, which made that Monarch afterwards fancy him self to be the Son of Jupiter, and require to be esteemed as a God, for opposing which Vanity, Clytus and many o∣ther of his faithful Friends were put to Death. This Queen likewise, after the Death of King Philip, put all his other Wives and Concu∣bines to Death, as also all the the Nobility that stood in her way to the Throne; for which Cassander Besieged her in the Castle of Pindus, and having taken her, he put her to Death.

a very De∣vout VVidow, who was Dea∣conness of the Church of Constantinople in the time of St. Chrysostom; she was Wife to Nebridius, who Dying, lest her great Riches, which she as freely bestowed upon the Poor, and was at length banished with St. Chrysostom, by the prevailing of the Here∣ticks in those parts: the Greeks and a great Veneration for her, and after her Death, Celebrated her memory every ••5th of July.

Olimpias,

the Sister of Alexander, King of Epirus, Wife to Philip of Macedon, and Mother to Alexander the Great, who Dreamed when the first Conceived of him, that Jupiter Ammon turned himself into a Dragon and Em∣braced her, which made that Monarch afterwards fancy him self to be the Son of Jupiter, and require to be esteemed as a God, for opposing which Vanity, Clytus and many o∣ther of his faithful Friends were put to Death. This Queen likewise, after the Death of King Philip, put all his other Wives and Concu∣bines to Death, as also all the the Nobility that stood in her way to the Throne; for which Cassander Besieged her in the Castle of Pindus, and having taken her, he put her to Death.

a very De∣vout VVidow, who was Dea∣conness of the Church of Constantinople in the time of St. Chrysostom; she was Wife to Nebridius, who Dying, lest her great Riches, which she as freely bestowed upon the Poor, and was at length banished with St. Chrysostom, by the prevailing of the Here∣ticks in those parts: the Greeks and a great Veneration for her, and after her Death, Celebrated her memory every ••5th of July.

Omphale,

a Lydian Queen, who Captivated Her∣•••••••• so much with her Beauty and Voice, that laying aside his Fierceness, he learned to Spin among her Maids.

Occasio,

or Occasion, was accounted by the Hea∣thens a Goddess, and Wor∣shipped by them, that she might be Propitious to them in putting into their hands the fittest season and opportunity to accomplish and bring their Affairs to an happy issue, and was represented by them naked, bald on the head be∣hind, but a long foretop streaming with the Wind, one of her Feet on a Wheel, and sometimes a Globe, and the other in the Air, having a Sail in the one hand, and a Sail in the other, to shew that we ought to take all ad∣vantages of opportunity, lest giving us the slip, it returns no more.

Octavia,

she was Daughter to Octavius, and the Emperor Augustus's Sister; she was first Married to Marcellus, and then Mark Anthony; she had divers Children that came to be great Men, and was admired by the Romans for her Virtue and Prudence; so that her Brother Dedicated a Temple and Porticoes to her in Rome, as we find it Record∣ed by Dion.

Daughter to Claudius and Messalina, was Wife to Nero the Emperor of Rome, who, without any ap∣parent Cause, Divorced her; and having Poisoned her Brother Britanicus, he caused

Octavia,

she was Daughter to Octavius, and the Emperor Augustus's Sister; she was first Married to Marcellus, and then Mark Anthony; she had divers Children that came to be great Men, and was admired by the Romans for her Virtue and Prudence; so that her Brother Dedicated a Temple and Porticoes to her in Rome, as we find it Record∣ed by Dion.

Daughter to Claudius and Messalina, was Wife to Nero the Emperor of Rome, who, without any ap∣parent Cause, Divorced her; and having Poisoned her Brother Britanicus, he caused

Oenoe,

a Beautiful Nymph that resorted Mount Ida, where, when Paris was Shepherd, she fell in love with him, but he coming afterwards to know that he was Son to King Priam of Troy, slighted her for Hellen of Greece; yet she continued her Love towards him, and bewail∣ed her self in the Mountain for being so Deserted; but when Paris was slain by the Greeks, and his dead Body sent to her to be buried, thinking thereby to comfort her, her love was so extream, that as soon as she saw it, she fell upon it and Died of Grief.

Orgiva, or Orgina,

Wife of Charles the third, King of France, and Daughter to King Edward the first, be∣fore the Conquest of the Nor∣mans, a very learned and virtuous Lady.

Orbona,

a Goddess of the Ancients, held to take care of Orphans and Children in Distress; she was Worshiped by the Romans that they might not be afflicted in their Wid∣owhood, or in the loss of their Children; her name is derived from the word Orbus, denoting any one that has lost Father or Children, &c. Her Altar was near to that of the Lares, in the City of Rome.

Ordeal, an old Sax∣on

way of trying of Women that were suspected to be un∣chast; yet no proof against them, they laid nine hot bars of Iron, about a yard asun∣der, and the party suspected being blindfolded, was to pass over them, the which if she did without touching any of them she was accounted In∣nocent, but if otherways, then guilty and Sentenced by the Laws, which in those times were Death in case of Adultery.

Orithia,

Queen of the Amazons, who was Queen after Marpesia, and did won∣ders in ••eats of Arms in all Battles she fought, especially against the Greeks, who in∣vaded her Territories; to her succeeded Penthesila, who with her Female Troop, signa∣lized her noble Bravery at the Siege of Troy.

Orithya,

Daughter Ezichtheus, an Athenian King, said to ••e Ravished by one of the Gods of the Wind, and by him conceive Lethis and Calais.

Obedient Wives,

If their Husbands be pleasant, they rejoyce in his pleasure. If he suffer in any evertu•••• which he neither expected, nor his actions deserved, they bear a part in his Lachrym••. Husbands to such Wives are made happy in their choice; and have good cause never to wish a change; Por they may consort with those they affected, without fearing of being call'd to an Evening account. If their days ex∣pence should chance to be

• too immoderate; they need fear no fingers but their own, to dive into their Pockets, or to make privy search for more than can be found. These need not fear to receive disci∣pline for their laist nights error: Or to wear their night-Caps after the o•••• fashion, with both their Ears through them; These can play the merry Mates with their Wives and never laugh till their hearts ake: If they come home late (tho sooner were better) they are entertain'd with a chearful Welcome: They find no Pouts in their Dish; nor amongst all their necessary utensils one Chasing-dish. Out of this precious Mine, was, surely, that good Burgomasters Wife cut out, who ever met her Husband at the Portel with a gentle word in her Mouth; a sweet smile on her lip; a merry look on her cherry cheeke; a pair of slippers in one hand, and in the other a rubber (not at cuffs) but a Towel to rub him after his Travel; whereas the old beldam Tbestylis would have exchang'd that rubber with an halter, if she might have had her will, rather than be bound to such a Task. And to such a one, without all doubt was ••o matched; who in a pensive plight, all full of discontent, published to the World, from whence he de∣sired a speedy dismission, his hard Fortune in this Bridal Br••wl.

  Married! whereto ? to distast; Bedded! where? all grief is plae't; Clothed! how? with Womans shame; Branded! how? with loss of Name; How wretchlese is that Man that is disgrast. With loss of Name, shame, grief, and all distast? Imprison'd! h ow? to womans Will; Ingag'd! to what? is ill; Restrain'd! by whom? by jea∣lous fear; Inthral'd! to whom? suspi∣cions care; How hapless is that wretch that must fulfil, A false, Suspicious, jealous womans will? Taxed! for what? for modest mirth; Exposed! how? a Stale on Earth; Surpriz'd! with what? with discontent; Profess'd! as how? times penitent; How can that forlorn Soul take joy on Earth, Where Discontent and Pe∣nance is his Mirth? Threatned! how? as he're was no man; Fool'd! by whom? a foolish woman; Slav'd! to what? to causeless pleen, Sprite-affrighted! when? I dream; How should th' Infernal Pri••••e more Furies summ••n, Than lodge in such a spleenful, Spiteful, Woman?

Old mans notions of Love.

I would not, says the Old Men, be to run through the miseries of life again for a great sum; for when I come toward Man, the Women will have me as sure as a Gun, for to catch Woodcocks; and if ever I come to set eye upon a Lass that understands Dress and Raillerly I'm gone, if there were no more Lads in Chri∣stendom; but for my part I am as sick as a Dog of Powdering, Curling and Playing the lady Bird: I would not for all the World be in the Shoomakers Stocks, and Choak my self 〈◊〉〈◊〉 again in a straight Dublet, only to have the La∣dies say, Look what a delicate shape and foot that Gentleman has; and I would take as little pleasure to spend six hours of the four and twenty, in picking Gray Hairs out of my Head or Beard, or turning white into black; to sl••••d half ravisht in the Contempla∣tion of my own shadow; ••o Dress fine, and to go to Church only to see handsome Ladies; to correct the midnight air, with Ardent Sighs and Eja∣culations, and to keep com∣pany with Owls and Bats, like a bird of evil Omen; to walk the round of a Mistresses Lodgings, and play at bo-peep at the corner of every street, to Adore her Imperfections, or as the Song says, (for her ugliness, and for her want of Coin) to make bracelets for her locks, and Truck a Pearl Necklace for a Shoo-string. At this rate, for my part, I would not be to live over again so wretched a life: be∣ing come now to write fall man. If I have an Estate, how many cares, snits and wrangles go along with it; if I have none, what mur∣muring and regret at my mis∣fortunes; by this time the sins of my youth are go•••••• into my bones, I grow so•••• and melancholy, nothing pleases me, I mutter at old Age, and the Youth which 〈◊〉〈◊〉 can never recover in my v••••••••▪ I endeavour to fetch out of the Barbers Shops, from ••••∣ruques, Razors and Patches

Oyles,

Essences, sweet waters.—Oyles in the Art of beautifying are of use, as are the others mentioned, for such as the Efficacy of them that they'l rather Cherish than Extinguish the flames of Love, they'l put you Ladies in so sweet a pickle, as will make

• the dainties that shall sharpen the Appetite of those that have no Stomack, to Loves banquet; and to be sincere with the Pope, and all his Conclave, ye, with their holy waters and holy Oyles, shall never do so many wonders as you may do with these materials.— Omit not to use what is di∣rected, but take Oyles of Musk, one Dram of Cloves, six grains of Lillys of the valley, a Little Virgins wax. Icorporate them, and you will have an Oderiferous unguent, with which the Nostrils being annointed, it comforts the brain, and re∣vives the Spirits, gives a fresh and rosey Colour to the face and hinders vapours. Or take Cloves, Nutmeg, Cinamon, and Lavender, of each two drams, Oyle of Cloves, Angelica, Spike, and Lavender, of each half a Scruple, Musk, and Amber, of each three grains, wax, four drams, make them into an oy∣ly balsam, and you will have a very pleasing scent, Exceed∣ing delightful, and healthful, curing pains in the head, re∣moving fits and vapours, &c.— Oyl of the Most noble scent and Excelent for beautifying the face, and hands, is obtained thus. Take of Benzoin, the best, twelve ounces, ponder it very fine, then take Liquid Styrax, as much as will suffice to make into a past, being well mixed put it into a glass Alimbeck, with a glass head, set in ashes or sand, and to the nose of the Alimbeck, Ce∣ment a Receiver with well tempered Clay, and the whites of Eggs, so close that the vapours may have no vent, then kindle a fire under it leasurely, and make it stronger by degrees, at first there will come a yellow water, of a small quantity and of no great value, but after it will Arise a vapour as white as snow, stick∣ing to the Alimbeck the which perceived, keep the fire at an Equality, but when it rises no more, make the fire stronger but not too violent, and then you will perceive an oyle Ascend Exceeding sweet, and according to the colour of your oyls, you must observe to change your receivers, your Last oyl will be the best; but to make it yet a rarer perfume, take an ounce and half of the white snow, oyl of sweet Almonds, newly drawn, four ounces, melt both over a gentle fire, stirring it continually till the snowy part be dissolved, and to give it a redish colour put in a small piece of the root of Alcanet, and so you may have a perfume of no Excellent scent. If you would yet have this oyle of a Richer Odour, dissolve in it a scruple of Amber-Greece, and you will find at the bottom of your Alimbeck, a kind of a black oyl, which will be of a very strong smell, but being mix∣ed with Liquid storax, 〈◊〉〈◊〉 will make excellent scent•••• Pomanders; if you keep it by it self, the best way is to keep it open, that air by

Obedience of Vir∣gins,

&c. to Parents in matters of Marriages, &c. —Obedience in young virgins is very comely, and brings along with it a blesing, that is Entailed on them and their posterity, nor is it more their duty than their Interest to pay obedience where the Laws of God and nature require it; youth is often headdy and would frequently Miscarry in the pursuit of many things, were not care taken by their parents, or some that over∣see them to prevent the miserties they would unadvisedly plunge themselves into. And there∣fore God, who permits not the fowls of the Air to destitute their young, till they attain to the perfection of their kind, has put children under the In∣dulgence and protection of their parents, till by the ma∣turing their judgments they are qualified to be their own Conductors. This obedience then is to extend it self to all things that are good, or In∣different, there being no clause of Exception but where the Commands in themselves are unlawful, and in so wide a field of Action there will accure so many particular occasions of sub∣mission, that they had need of a great Reverence for their parents Judgment, and a dist∣rust of their own. Children that will be too forward in going alone before their times, often get dangerous falls, and when those who are not very far removed from Children in years, shall Lay by the wiser conduct of others, they often too sadly miscarry by their own rashness and Imbicility. It will be easy for those to have Ill company Intrude upon them who are destitute of a guard, to keep them out; and being entered, will not fail by Little complyances and flatte∣ries to Insinuate into their favours, who have not the sa∣gacity to discern to what per∣fideous purposes, those blaud∣ishments are cuningly directed; and when they begin to nibble at the bait, to be delighted with the courtship, it is a great odds if they escape the hook.—Obedience being laid aside, many young inno∣cent Creatures, have undis∣cernably run into the snare, having at first perhaps only liked the witt, and rallery, then the Language and address, af∣terward the affability, free∣dom, and good humour, till at last they have come to like the person, and not only to like him, but to fall despe∣rately in Love with him, past recovery; which had never happened, had there been ba•••• and boundards set by vigilent parents, to hinder the too free Access. It behoves there∣fore young Ladies not to Lay too great a stress on their own conduct, and to Look on it as a restraint or an uneasyness, to have a dependance on those

Obedience to Pa∣rents,

in general and particular. —Obedience is so highly prized by God, that in the Jewish Times he accounted it better than their sacrifice. He has strictly in∣joyned it towards himself, our Parents, and such as are set over us; for without being obedient to his Commands, none can serve him in purity of spirit; and if we say, we obey and serve God, and are disobedient to our Parents, and those he has set over us, we contradict our selves, and can∣not reasonably gain credit with men. And this obedience, or duty, extending to children of either sex, may be branched out into these particulars, &c. Reverence, Love, Obedience, and all these are considered as a due debt, even to the worst of Parents, so far as stands with what is lawful and reasonable to be done, and no way re∣pugnant to the Will or Word of God. And though their

• Infirmities, and Failings, may be such as may give others just occasion to despise them, the children must be no means, suffer so much as a thought of meaness and contempt of them to harbour in their minds, nor in any manner of behaviour towards them, let it appear they have any slighting or neglect of them; but rather, if they cannot redress them, they must labour to cover their Infirmities, and conceal them, as much as is possible, from the Eyes of the VVorld, always having in remembrance the Curse that sell upon the younger son of Noah for de∣riding his Father, though he saw him in a very ridiculous and unseemly posture; and how the other Two were blessed for covering his Na∣kedness with a Garment. We wish we could not say, it is too frequent in our days for chil∣dren to have too low and mean a thought of their Parents, and rather carp at their Vice than imitate their Ventures, dwell∣ing upon their Imperfections; and as Michael did by David, when he danced before the Ark, many times misconstrue their Actions, and despise them. But such as do so, must, like that Lady, have the Curse upon them, to be child∣less, or if they have children, to expect a retaliation of dis∣obedience. We meet with a pleasant story of an Age. Country Gentleman, who to advance his son in Marriage to a Considerable Fortune, made all his Lands over to him, re∣serving to himself nothing, but the priviledg of Living with him, and dieting at his curtesy; but having thus weakly given the staff out of his hand, the young Lady be∣ing brought home, grew in a while squemish at his cough∣ing, and spiring, and found, or rather took many cause∣less occasions to cavel with him, filling her husband ears with complaints of the trou∣ble his father gave the house, and servants, who listening, to her, removed him to an apart∣ment, over the gateway in the fore Court, and caus'd his diet to be brought to him at usual times, with which the good old man, to avoid any difference that might arise upon the matter, was extreamly con∣tented; and here he Lived, like a Hermit in a wilder∣ness some years▪ till the La∣dy had a son that began to tattle and talk prettily, with whom the father playing one day, and pleased, with his childish Innocent discourse, told him, that if he would be a good boy he would buy him a Cockhorse, a Sword, and a hat and feather, and one day he should be master of that Great house, pointing, at his own; to which the child Innocently reply'd, That will be brave, father, but then you shall lye in the Gate-house, as my Grandfather does. This coming so unex∣pectedly, from one so young. made a strong Impression

• upon his mind, and as if the hand of Heaven had Immedi∣ately touch this heart, he could have no rest, or quiet in his Thoughts till he had restor'd his Father a great part of his Estate back again, and with it his filial duty and obedience. And indeed we may justly suspect, that those who have disobedient children have in one degree or other been so themselves; and so Heaven repays them in their kind. But this is no sufficient ground or warrant for children to transgress the express com∣mandment of God. He threa∣tens them with very severe punishments, besides the short∣ening their days. In the Old Law the punishment of death was inflicted upon disobedient, stubborn and rebellious chil∣dren, if brought and accused by their Parents before the Magistrates. And we find it, Prov. 30.17. That the Eye that mocketh his Father, and dispiseth to obey his Mother, the Ravens of the Valley shall pluck it out, and the young Eagles shall eat it up. That is, many Calami∣ties shall upon them, and even the Fowls of the Air shall rise up as a Reproach against them; for it is observed, es∣pecially by the Eagles, when the Old ones Bills are grown over, so hooked, and distorted with Age, that they cannot feed themselves, the Young ones get the Prey for them, and nourish them, in requital of the care and tenderness they had in bringing them forth, and feeding them when they were helpless. And it is re∣ported by some Authors, That the Old Ravens being sick, and spent with Age, the Young ones keep them Company, and take all kind care of them, mourning in their manner at their Death, and burying them in the secretest place they can find.—And as the beha∣viour of children (in which we include even those that are grown up) ought to be respe∣ctive towards their Parents, so likewise ought they to show them all the demonstrations of Love imaginable, striving to do them all the good they can, shunning every occasion that may administer disquiet. You must consider them as the Instruments of bringing you into the World, and those by whose tender care you was sustained and supported when weak and helpless. And cer∣tainly if you could make a true Judgment (not being yet a Parent) of the Cares and fears required in bringing up children, you would judge your love to be but a moderate re∣turn, in compensation thereof; But the saying is certainly true, that none can truly mea∣sure the great love of Parents to Children, before they are made truly sensible of those tender affections, in having Children of their own.— love and affection to Parents Obedient is to be expressed seve∣ral ways; as, first, in all kind∣ness of behaviour, carrying your selves not only with Awe

• and Reverence, but with Kindness and Aflection, which will encourage you to do those things they affect, and so you will avoid what may grieve and afflict them. Secondly, This filial love and affection is to be exprest in praying for them, and imploring God's blessing on them, and their Endeavours; for indeed you stand so greatly indebted to your Parents, that you can never acquit your selves with any tolerable satisfaction, unless you invoke God to your Aid and Assistance, in beseeching him to multiply his blessings towards them; and indeed in so doing you labour for your own happiness, in desiring they should be so, because the blessing reflects from them to you. If they have been any thing rigid, or severe, let not that grate upon your memory, but rather turn it to the in∣crease of your love towards them, in concluding they did it for your future advantage, since too great an indulgence ruins more children than se∣verity. If they be over severe, you must be industrious to let them see you deserve it not; and by your patience and humility in suffering, without any reasonable cause, you will molisie and oversome the most rough and unpolished Tempers. Hearken, by no means, to any that speak Evil of them, or would incense you to think hard of them.— In no wise let so much as the lea••t desire of their Death take place in you, though they cross you in your purposes, in rela∣tion to marriage, or other things you earnestly wish or desire, or though by their de∣cease great riches would accrue to be at your own disposing, Nor can any Growth or Years free you from the Duty and Obedience you owe whilst you live. Thirdly, If you are grown up, and have abilities, and your Parents are fallen to decay, you must, to your ut∣most, assist them, and not imagine any thing too much for them that have done so much for you. If they are weak in Judgment, you must assist them with your counsel and advice, and protect them against Injuries and Wrongs, advising them always upon mature deliberation, that you put them upon nothing that is rash, or to their disadvantage, ever observing that Riches or Poverty, Wisdom or Imbeci∣lity, in a Parent, must make no difference in the Obedience and Duty of the Children; and if any could be allowed, they would approve themselves best to God and Man, when it is payed to those who are un∣der the Frown of Fortune, or to whom Wisdom is in many degrees a stranger. We can∣not see how any one can pre∣tend to God's Favour, who comply not with his Com∣mands of this Nature: He, indeed, is properly our Father, for he made us, and da••ly sup∣ports us with Food, Raiment, Health and Strength, and

Occations of falling in Love

to be Avoided. Change place for the cure of Love, fair and foul means to be used to withst and beginings, &c. Observe to shun, as much as in you Lves, the occasions of being ensnared; and if it so happens, (be it eiher sex) the party lights by chance up∣on a fair object, where there is good behaviour, Joyned with an excellent shape and features, and you perceive in your eyes a greediness and Languishing, to pull to them the Image of beauty, and con∣vey it to the heart, so that the Influence begins power∣fully to move within, and you perceive the suitable spirit sparkling in the partys Eyes, to add more ••euel to the fire; then is it time wisely to with∣stand the temptation, sortify your heart, rouse up your rea∣son, and shut up all the Inlets to keep out the formidable Enemy.

Stop as when you are in a swift Career. An unexpected danger d•• appear.

Occasions to be shun'd in the beginings of Love—Shun all occasions, especially of volun∣tarily coming into such com∣pany; some indeed have unac∣countably fallen passionately in Love with those that were so high above them in Fortune and Merit, that there remain∣ed not the shadow of a hope to reach them that way, and that fruitless passion has brought them into a very bad condition, which has notwithstanding been reco∣vered by a timely disco∣vering their passions to some Judicious friend, who with his wholsom counsel and Ad∣vice, has set it aside, and recon∣ciled the parties to their rea∣sons, and rendered 'em them∣selves again. Amorous books or tales that may occasio•• any remembrance of a Love subdued, must be avoided, Lest it rebel and grow strong∣er than at first. The son of Syrach tells us there is danger in gazing on a Maid, and bids us turn our Eyes away from a

• beautiful woman; that is, not that we ought not to look upon a woman, but not so to Look upon her at to Lust af∣ter her, or do••e upon her to our own harm and detriment, for these kind of desires, as a snowball is Enlarged with Rouling, are encreased by sight. Petrarch says, there's nothing sooner revives or grows sore again than Love do's by sight. As Gold renews Coveteousness, Pomp, Ambition, so a beaute∣ous object that has hurt be∣fore, being seen again, blows up the dying sparks of Love into a flame more fierce than before, as some grow dry at the sight of drink, and greedi∣ly covet it, the which were it not in their way, they would not perhaps at that time think of it▪ so meat, many times encreases appetite, and if not easy to be had, creates a Long∣ing desire after it: If Eve had never seen the fairness of the forbiden fruit, she had never covered it, and by Eating of the Interdicted Luscious bane, have brought a world of woes upon her self and her posteri∣ty. Ismenes says, that by rea∣son of long absense when these had almost weaned himself, no sooner he saw his Mistress again, but like fire put into dry stuble, the flame blew up more raging than before. Though Mertila swore she would never Love her Pam∣•••••••• more, and by absence had almost weaned her self, yet no sooner did she see him, but regardless of her vow, she run into his Arms and embraced him.—Oftentimes these things have happened to the part••es Against their strictest resolves, have been carryed away with their passions, Like a violent torrent overthrow∣ing the houses, trees, people, and ca••tle that stand in it's way. Alexander the great, when he had taken Queen Statira, wife to Darius, Prison∣er, being Informed of her Ex∣cellent beauty, his favourits had much a do to perswade him to see her, and his rea∣son was, Left he should fall in Love with her, and not be able to master his passion. Scipie, though but a young General, at the fiege of a city in Spain, he had a very beautcous young Lady brought to him as a present, by one of his Captains that had taken her prisoner, but he so bridled his passion, that hearing she was betroth'd to a Prince of that countrey, he delivered her black Ransom free, refusing the Gold they brought to re∣deem her. It is a great hap∣piness in some men and wo∣men, that Passion has not so great an Ascendant over them as it has over others; Yet it is good, even for them, to a∣void such Temptations as may by degrees, like water continu∣ally dropping on a stone, we•• into their hearts, and over∣come them, when they think they have set the surest Guard to oppose them.—Occasions sh••••••n'd by change of place— Occasion, as we have said, is

• very much contributing to Love-Melancholy, because that although all other sights lessen in our Esteem, the oftener they are seen, yet, on the con∣trary, a Womans Beauty breeds more delight, ties and chains affection safter to it. Travel∣ling, by many now a-days is held a cure for Love; for if the Spark finds his Mistress hard hearted, and cruelly bent, if he has the power to take himself away from her, and he immediately sets our to see the Varieties of Forreign Courts and Countries, absence, and change of Objects, will contribute much to the Cure, as the Poet says.

  Then haste with speed, the least delay don't make; Fly from her far, some Journy undertake. I know thou'st grieve, and that her Name once told, Will be of force thy Journey to withhold, But when thou find'st thy self most bent to stay; Compel thy feet with thee to run away Nor do you wish that rain and stormy weather, May stay your steps, and bring you back together. Count not the miles you pass, nor doubt the way, Lest those Respects should turn you back to stay. Tell not the Clock nor look thou once behind, But fly like Lightning, or the Northern Wind; For where we are too much o're match'd in might, There is no way for safeguard, but our flight.

  Opportunity, and Idleness, made Iseus the Philosopher, in love with all the fair Wo∣men he came near; but by often changing his place, and at last betaking him seriously to his study, he was quite al∣ter'd, neither caring for Wo∣men, or any Jovi••l Company; no Songs or Verses would go down with him, as before. But we cannot allow, that this kind. of change so easily happens to all, notwithstanding study and retirement are mainly availa∣ble. St. Ambrose relates a pas∣sage, That a Young Man lea∣ving a fair Virgin, whom he dearly loved, because she was then coy, peevish and dis∣dainful; after a Long absence he returned again, and then the repenting that she had overstood her fortune, would have yielded to his desirse; but he shunn'd her when he met her, but she thinking he had forgot her, made up to him and told him who she was. Ay but, reply'd he, I am changed, and am not the same man I was. Petrarch tells us that a young Gentleman fal∣ling in love with a Maid the was born blind of one Eye, he was ready to go out of his 〈◊〉〈◊〉 for her, till his Friends, 〈◊〉〈◊〉 opposed the Match, perswading him to travel, he returned without his Fever, and 〈◊〉〈◊〉 her one day with 〈◊〉〈◊〉

• unconcernedness asked her 〈◊〉〈◊〉 she came to Loose her eye, since be left the town; to which she replyed, she had Lost none in that time, but she perceived be had found his own again. 〈◊〉〈◊〉 that Lovers, in the height of their passions are un∣accountably blind, and cannot see those imperfections in the parties they Love, that others easily discern, and them∣selves when returned to their proper senses, detest their weakness and solly, not being Judges of beauty, no more the 〈◊〉〈◊〉 reason when they are in their fits, but being out of them they are quite other persons.—Observations from fair and foul means. Absence not taking place to blot out the Idea of a mistress, fair or soul means are many times used as remedies, perswasions, provides, threats and Terror may be of moment, or by some contrary passion strive to break or divert it. We see that a stream has less force by being drawn into many 〈◊〉〈◊〉 St. Hierom tells us, that there was a young man in Aegypt. 〈◊〉〈◊〉 by no Labsur, perswasion 〈◊〉〈◊〉 Continence could be diversted, 〈◊〉〈◊〉 the Abbot of a Monastery 〈◊〉〈◊〉 a trick upon him, viz. He 〈…〉〈…〉 of his Covenant to quarel 〈…〉〈…〉, and with some scanda∣•• reproach to defame him 〈◊〉〈◊〉 the company, and then to 〈◊〉〈◊〉 first; the witnesses here∣•• being sunmoned, the young 〈◊〉〈◊〉, wept, and when all of them 〈…〉〈…〉 in accusing him, Abbot seeming to compassion∣ate him took his part, Lest Immoderate 〈◊〉〈◊〉 should over∣come him, which made the youth so much in Love with the Abbot, that it drew off by de∣grees his other passion, and in a while quite cured him of those disorderly Affections that were before peredominant over him.

  Opinions of the scared relating to Love and Marriage. Of all the matters we have yet handled, you will, no doubt, at first view take this to be be∣yond our Province, and per∣haps with contracted brows demand what we have to do to meddle with so nice a point that so nearly concerns your Honour and Reputation. Un∣der submission the, we hum∣bly conceive it may turn to the advantage of your Sex, which hitherto has been our Endeavour to promote. We must in this case be plain, and tell the World, That many chaste Virgins have undergou hard, and unmerited censures upon the account the columnies, raised by the Ignorant; it is ne∣cessary then, for their future re∣pose that we clear the point, that the conceited may not be In∣dulged in their Errors.—Opinion many times Leads men Astray, Like wandering fires, till they loose themselves; many have waded so far in their own conceits, that no reason or Argument can draw them out of the Mire of self will'd ob∣tancy Virginity to some is a very misterious word and has

• ...

  puzl'd to define it in all the circumstances that attend it, for it has properly a double dependance as well upon the mind as the body, but since the former is elsewhere treat∣ed on in this Elaborate work, our present business points more directly at the latter. The curious searchers into this secret therefore find that in the sinus Pudoris, or in that which some Name the neck of the womb, is placed that which many call the Hymen, but more properly termed the Claustrum virginale, and the French call it the Buttowd Rose; or the Rose bud, it much by it's foldings resembling it, or Expounding a Clove Gilly. flower, from whence destore to desflowr, is Alluded to the deflowring A virgin, because they are of opinion that the virginity is destroyed, when this duplication or folding is disspated, and fractured by violence, either in Matrimony or rude compulsion; but when it is found Entire, nothing of that nature can be pretended by the severest Criticks in these affairs. It consists properly of four Caruncles, or little buds like Mittle berries, placed in the Angles of the sinus Pudo∣ris, Joyned and held toge∣ther by little Membruines, and Ligatures, like fibres either of them placed in the Intesticies or spaces between each Caruncle, which in some measure they proprotionably distend, and these Membraines when found to be delacerated, say they denote the party Divested of Virginity, though this do's not allwaies hold to be done by unlawful means, even in those that are not Married, though some over∣curious husbands, who have given themselves up to too much Licenciouness in their rambling days, have caveled about it the first night, and sometimes it has occasioned continued feuds, and heats 〈◊〉〈◊〉 the Imbittering the pleasures of Marriage, the wives 〈◊〉〈◊〉 of her Innocency and 〈◊〉〈◊〉 little availing to con∣vince the obstinacy and over-conceited opinion of the hus∣band, or their concluding they have them but on the second hand; sometimes it caused returning them to their 〈◊〉〈◊〉 rents, or laid a foundation for a divorce, by a strong 〈◊〉〈◊〉 sumption, that they have 〈◊〉〈◊〉 sacrificed their honour to 〈◊〉〈◊〉 when indeed they are 〈◊〉〈◊〉 Priestesses to Diana, 〈◊〉〈◊〉 the Goddess of Chastity, 〈◊〉〈◊〉 we show them then 〈◊〉〈◊〉 Errors, and restore them 〈◊〉〈◊〉 of mind, if they are 〈◊〉〈◊〉 whirled away by the 〈◊〉〈◊〉 Jealousy, beyond the 〈◊〉〈◊〉 of Reason or consideration Opinions there are 〈◊〉〈◊〉 learned Physicians; nor 〈◊〉〈◊〉 those of our age 〈◊〉〈◊〉 aver it, that such 〈◊〉〈◊〉 or fractures, may 〈◊〉〈◊〉 sundry Accidents, as 〈◊〉〈◊〉 moderate sneezing, 〈◊〉〈◊〉 coughing, vehement 〈◊〉〈◊〉 strainings, struglings, and 〈◊〉〈◊〉 tendings, Infirmities 〈…〉〈…〉

Opinions of the Learned about Legi∣timate Children.

Opinions of this kind are not 〈◊〉〈◊〉 grounded, though ma∣•••• ignorant persons have heap∣ed up trouble and vexa••ion to ••••selves, by an unjust 〈◊〉〈◊〉, that might have been 〈◊〉〈◊〉, if well weighed and 〈◊〉〈◊〉; and all those 〈◊〉〈◊〉 and contests than an unjust 〈◊〉〈◊〉 has occasioned in families, might have been 〈◊〉〈◊〉 to their habitations and repose. Many husbands have gotten the bare Notion, That a Woman ought to go 9 months with the birth before she can delivered, or else they conclude she has been ta∣king her pleasant Recreation in Venns Grove, before the Gordian Knot of Marriage was ty'd; when indeed, in many cases, it is only a Vulgar Error; To re∣move which hinderances of Peace and Quite, we shall en∣deavour to lay dowu the Opi∣nions of those judicious men who made it their study to un∣ravel the mystery of Nature in her various and wonderful Operations. And though some alleged, and we allow, that it is not very usual for a Child to be so long born and live before the usually accepted time, yet we must aver, it is probable and possible, because it has e∣vidently been demonnstrated. If a controversie ariso on this matter, in law, the Physicians are to pass their Judgement up∣on the Child, who beiog Judi∣cious Persons, can by their Skill, in inspecting the appa∣rent Symptoms and Deficiency of Nature, which not having supply'd it with Nails, or some∣thing else that is proper to it, tell how long it has been in the Womb, and their Opini∣ons in such cases, are usually taken. Paulus, the Counsel∣lour, has a passage to this pur∣pose in the Ninth Book of his Pleadings. where he tells us, That it is Received Truth that a perfect Child, as to the Limbs and Lineaments, may be born

• within seven months, and live; and he quotes Hippocrates for his Authority, and divers o∣thers, who affirm, in lawful Matrimony seven months will produce a Child, which in time will be lusty and strong. Gallen in his Third Book, Chap. 6. argues upon the same matter; but rather according to mens Opinions than according to what the matter will reasona∣bly bear; as supposing there is no certain time limited for the bringing forth of children; and Plinny says, a Womun went Thirteen months with Child; and another, that it may be any time between Se∣ven and Thirteen months. but as to the seventh month, Lem∣nius tells us, That he knew di∣vers married People in Holland that had Twins, who liv'd and flourish'd, their minds apt and lively; not upon their first being marri'd, which might there, as well as here, have bred suspicion; but when they had been married many Years, and no ground or room for so much as the shadow of it was left of their being spurious, because born within that time. He goes on, and tells us an Example of his own Know∣ledge.

  There was, said he, a great disturbance, which had liked to have occasioned much bloodshed, and some was spilt about it, happening upon the account of a Virgin, who descending from a Noble Family, had her Chastity violated, and this violation of her Honour was charged upon a Judge, President of a City in Flanders, who absolutely denied it, and having seen the Child, said, he could make it a appear to be a child of seven months, and that at the same time he could prove himself to be some hundred miles off for a continuance of Time. Physicians were hereupon consulted, as also Experienced Women, by Order of the Judges before whom the Hearing was; and they made diligent Enquiry into the Affair, and without respect to any thing but their own Consciences, they made their Report, That the Child had been carried in the Womb but Twenty Seven Weeks and some odd Days; but that if it had its full time of Nine months, it would have been more firm and strong, the body more compact, the skin faster, and the breast-bone, that had a kind of a Ridge, like that of the breast-bone of a Fowl, would have been more depressed. It was a Female Infant, and wanted Nails, having only a thin film or skin instead of them; and this they concluded was for want of heat, which more time would have matured.

  We might produce a cloud of Testimonials to remove these Falling out, Charges and Sus∣picions, that make Marriage unease and uncomfortable; but these we hope may suffice as to these particulars.

P

Palatina,

a Goddess supposed by the Romans to govern over the Palace. Palatula was the Name of the Sacrifice offered to her, and her Priests who sacrified were called Palatualis.

Pallades,

were Young Virgins dedicated by the Thebeans to Jupiter; after this sort of the first born, and most beautiful, was conse∣created to him, who had the li\berry the lie with whom she pleased, till the time of her Natural Purgation, and after that she was to be bestowed on a Husband; but from the Time of her Prostitution, to the time of her Marriage, her Parents and Friends lamented her, as one out of the world; but at her Wedding they made great Feast, and exceeding rejoycing.

Palladuim,

a Sta∣me of the Goddess Pallas, ha∣ving a Lance or Javelin in its Hand, and Eyes so artifica lly placed in the Head, that they seemed to move as if alive. The Trojans perswaded them-selves, that this Image was made in Heaven, and fell down from Jupiter, and going to consult the Oracle of Apollo about it, they had Answer, that the City should remain impregnable Whirst Image remained in the Temple of Pallos; but in the Ten Years Wars with Greece, Diomedes and Vlysses, undermining a Way beneath the ground, into the Temple, and killing the Guards, stole it away; soon af∣ter which the destruction of the City followed. There was likewise a Statue of Pallas at Rome, and in divers other places.

Pallas,

other ways, called Minerva, the Godness of Arms and Arts, or Wisdomm who is fabled to have sprung from the Brain of Jove, and was a great Patroness of the Greeks at the Wars of Troy.

Phillippa,

a Noble Italian Lady, who for the Love she bore her Husband, put on Armour, and followed him unknown to the Wars, and in The Battle of the Pavy, sought between the Imperials and Ita∣lian Confederates, against Fran∣cis the French king, fighting Couragiously by his side, she saved his Life in the press of the Enemies.

Parnel,

contracted for petronella, a little stone.

Penelope,

so called from cerrain Birds she sed.

Philadelphia,

i. brotherly Love.

Phil, or Philip,

a lover of Horses.

Phillis,

à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. folium, a little leaf.

Phillida,

dim, a Phillis.

Phoeke,

Rom. 16.1. i. Moon, see the Etym. of Phoe∣bus in mens Names.

Polyrena,

she that entertains many strangers.

Prisca,

i. ancient or old.

Priscilla,

Acts 18.2, dim. à Prsca, i. ancient or old.

Prudence,

i. Wis∣dom, knowledge, a Name com∣monly used.

Pamphilia,

an Egy∣ptian Woman of great Learn∣ing; she flourished in the Reign of the Emperour Nero; she was the Daughter to Solerides, and marry'd to Socratides, a learned man from whom she gained her proficiency in Lan∣guages, leaving to Posterity 8 books of Miscellanous History, besides other Works that were lost, end not transmitted to Posterity, of which only men∣tion are made by Suidas, and several other Credible Authors.

Paranimphs,

Mai∣dens that undressed the Bride to her Nuptial Bed, and lead the Bridegroom to it; or, as we call them, Bride-maids.

Parcae,

called the Goddesses of Destiny, by the Names of Clotho, Lachesis and Athropos, by some said to be the Daughter of Athropos and Themis; by others, of Necessi∣ty, the Night and Chaos, who had power to spin out and cut the Threads of the Lives of mortals; The Youngest spun out the Thread, the next in Years the Distaff, and the Third cut it off; which wa∣an Emblem of the stages of mans life, from Youth to Man∣hood, thence to Old Age, and consequently Death.

Parthenope,

one of the Nymphs or Land-Syrenes, who endeavoured to destroy Vlysses in his return from Troy, by Shipwracking him on the Rocks of the Coast where they resided; but was prevented, by his causing his men to stop their Ears with Wax and Wool, and tying himself to the main Mast, she (in Anger to miss her Aim, which had never failed upon others) threw herself into the Sea, and there perished; and be∣ing cast on the Shoar of Italy, her Tomb, by the order of the Oracle, was erected were now the City of Naples is scituate.

Partula,

to whom the Romans assigned the care of Pregnant Women near their time; called by others, Lucina, the Goddess of Child∣birth.

Parisatis,

Sister to Xerxes, the Persian King, and Wife to Darius Ocohus; she was of a cruel nature causing Satira, her son Attaxerxus Wife to be poysoned, because she out-vied her in Reav••y. She put divers others to death in her Son's Reign, who con∣selled him to suppress her Ty∣ranny.

Pasiphe,

Daughter to Apollo, or the Sun. She was Wife to Minos the King 〈◊〉〈◊〉 Creet;yet falling passionately in love with a Young Buli, 〈◊〉〈◊〉

Patalena,

an H••a∣thenish Goddess taken notice of by St. Augustine in his book de Civitate Dei, and her Care was assigned her over Corn just coming out of the Earth in its Sprout or Blade; the word being derived from Patera, to open or disclose the Earth at its first coming up.

Pavence,

was stiled a Goddess in ancient Times, much adored by Mothers and Nurses, to whose Care and Protection they recommended their Infant Children; others say they made a Bugbear of her Name to fright them into quietness when they were fro∣ward.

Paula,

a Pious Ma∣tron, remark for her good works and Alms-deeds. She made it her business to do good, and died in the high Esteem of all good Christians, at the age of Fifty six Years and Eight Months.

Paulina,

Wife to Seneca the famous Philoso∣pher, Nero's Tutor; when she heard that the doom'd him to Death, and that he had chosen to bleed to Death by cutting his Veins, resolved to accom∣pany him in Death in the same manner, and ordered her Veins to be opened at the same time her husband's were, that she might at company him to the other world; but Nero, through a Tyrant delighting in blood, out of pity commanded it to be prevented.

Penelope,

Wife of Vlysses, and Daughter to Ica∣rius, was Mother to Telamachus. She was wife and beautiful; and though in her Husband's absence, Twenty Years at the wars of Troy, and his dan∣gerous Voyage home, many Rich and Powerful Sweethearts courted her, she put them by till her husband came home, who with the help of his Swinherd and Son slew them.

Penthesilia,

Queen of the Amazons, who came for the love she bore to Hector, Son of Priam, with a gallant Army of women to fight for the Trojans agaiust the Greeks, and did wonders till she was stain in pressing too far into the fight, by the hand of Aechilles.

Peta,

a Goddess a∣dored by the Ancients for that they believed she took care of Suits, Petitions and Requests made in Law, Coures and to Kings or other greatmen.

Phaetusa,

accounted one of Heliades, aod Sister to Phaeton, and as seigned to be turned into a Poplar Tree du∣ring the Extraordinary Lamen∣tation she made for the Death of her brother, thrown head∣long

Phedima Dotanes,

a Lord of Persia's Daughter; she marry'd smerdis the Son of Cyrus King of Persia, and after his Death she was Wife to the Magician, who usurped the Persian Monarchy by de∣claring himself to be the same Smerdis that was supposed to be put to Death by Cambyses, his brother, upon the account of a Dream he had, wherein he fancy'd he sat on the Persian Throne, and his Head reached the Sky. But this Lady being charged by he Father to make a discovery of the Impostor, did so, by taking an opportunity when he was a∣sleep to feel for his Ears, but finding none, she then con∣cluded it was the Magician Spandabalus, whose Ears Cy∣rus had cut off for his Crimes; of which having given Infor∣mation, the Lords of Persia assembled, and forcing his Guards, kill'd him together with his brother, and chose Darius King.

Pherenice,

she was Daughter to Diagoras King of the Rhodians; she took great delight in the Olimpick Games, and coming thither disguised in man 's apparel, often bore away the price in running with the nimblest Youths of Greece; and brought up her Son to be so expert in it, that he was always Victor.

Philippa Catenisa,

of a Laundress came to be Governess of the King of Na∣ples Children. She it was who incited Queen Jane of Naples to consent to the death of her Husband, Andrew of Hungary, by somen••••ing the differences between them, and had an hand first strangling him, and then hanging him out at a Window in the City of Aversa; for which she af∣terward suffered a cruel death by torments,

Phyllis,

she was Daughter to Lycurgus King of the Thracians; she fell in love with Demophoon, the Son of Theseus, in his return from the Trojan Wars, and granted him her choicest Favours, upon promise, when he had setled affairs in his own Country to return and marry her; but being detained too long by contrary Winds in his way, she thinking he had flighted and forsaken her, after much la∣menting her folly and misfor∣tune, committed greater in hanging her self. It is fabled that the Gods, in compassion, turned her into an Almond Tree, but without leaves; yet Demophoon no sooner embrac'd it but it shot out leaves, and flourished exceedingly.

Periades,

held to be the Daughters or Pierus, Prince of the Macedonians; she being given much to Poetry thought her self more expert in Numbers and singing than the

Plety,

worthily held by the Pagans for a great Vi∣rtue and Good, and for that cause they ••i••led her a God∣dess, and pay'd her Adoration, and to her care they commit∣ted their good Thoughts and Actions, also the Education of their Children. &c.

Pyrene,

a Lady whom Hercules got with child, upon promise to return and marry her; but he delaying, and her Womb increasing, she fled from the Father's anger to the Mountains between Spain and France, where she was thought to be devoured of Wild Beasts; yet lest a lasting Monument behind her, those Hills upon the occasion being called by her Name.

Placidia (Galla,)

Daughter to Theodosius, the Great Emperour; she was also Sister to Honorius and Arcadi∣us, who were likewise Empe∣rours, and afterwards Mother to Valentinian the Third; she was taken Caprive by Alathul∣sus, King of the Huns, &c. who marry'd her for her Beauty, Wit and pleasing Humour: So that by her Ascendant over him she diverted him from his Purpose, utterly to raze and destroy the City of Rome.

Placidia,

Daughter to Valentinian, the Third Em∣perour, and Eudo••ia his Em∣press. She was carried away by the Vandels, but restored soaa after, and honourably marry'd the Senator.

Plectruda,

Queen to Pippin, called , the Fat. After her Husband's Death she took upon her the Govenment of the Kingdom, in the behalf of, her Grand-son, a Child, and put Charles Martel, whom Pippin had by a former Wife, in prison,; but he escaping, rai∣sed a War against her, and wrestled the Power out of her hands. She was a woman of great Courage and Wit.

Plantina,

Wife of Trajan the Emperour. She did much good in the Empire, by Prevailing with him to take off the heavy Taxes. She procured the Adoption of A∣drian, who coming to be Em∣perour, built a Palace, Temple and Amphitheater to her me∣mory, the Ruins of part of which magnificent Structures are yet seen at Rome.

Poictiers (Diana)

Dutches of Valentinois. She got her Fathers Pardon when condem'd to die, and was very Famous in the French Court, during the Reign of Henry the second, disposing of all Offices and Places of Trust to her Favourites. But after Henry's Death Q. Katharine de Medici stript her of her Je∣wels, and banish'd her the Court, for grief of which the soon after dy'd.

Polla Argentaria,

was Wife to Lucan the Poet, put to Death by the Tyrant Nero, for writing better Verses. She was a very Learned Lady, and much skilled in Poetry her self. After his Death she cor∣rected his Pharsalia, and writ many Poems.

Palyhymnia,

one of the Muses, ••••id to take care of History and Historians. Others affirm she was extreamly in love with Rhetoricians ; she was painted in white Robe, With a Crown of Pearls, and a Scrowl in her hand; in a posture as if she required at∣tention to what she was about to say.

Polyxena,

Daugh∣ter to Priamus King of Troy; With her Achilles fell in Love, and being trained to the mar∣riage, was killed by Parris with an inpoysoned Arrow ; in revenge of which, to ap∣pease that Hero's Ghost, she, after the taking of Troy, was sacrificed at his Tomb.

Pomona,

held by the Ancieats to be a Goddess that look'd after Orchards and Gardens. With her Vertum∣nus fell in love , and by borrow∣ed shipes got his Will of her.

Pompea,

third wife to Julius Caesar, Daughter to Q. Pompeus; but was divorc'd upon suspicion that she dealt false with him; yet he belie∣ved her innocent, though he was told Claudius often had a 〈◊〉〈◊〉 in meetings with her in Womans Apparel.

Poniarovia,

Duugh∣ter to Julius Ponictovius, a No∣bleman of Poland; she had of∣ten, as she said, Visions and Revelations. foretelling the happy state of the Chruch, and the destruction of its Ene∣mies.

Pontia,

a Noble Roman Lady. With her O∣ctavius Sagista fell in love; but after he had obtained her to be divorced from her Husband, chang'd his mind. Whereupon she marry'd an other; which so incensed him, that he kill'd her; for which he has Try'd and Executed.

Popea Sabina,

Se∣cond wife to Nero, Emperour of Rome , a very beautiful and vertuous Lady, who being great with child, was kill'd by a Kick he gave her on the bel∣ly, of which, among all his wicked acts, he was only known to repent.

Populonia,

held to be a Goddess that secur'd Countrys from ravagement and spoil.

Porcia,

Cato's Daugh∣ter; she was wife to Brutus, one of the Conspirators against Julius Caesar, who to regai•• the Roman Liberty, assassinated him in the Senate-house; and being overthrown by Octavius Augustus, in the Philipick Fields; she no sooner had notice of his Death, but she resolv'd not to survive him; so that her Friends, to prevent it, laying all mischievous things out of

Poreta,

a Woman of Hanault, for writing and maintaning the Doctrine, that those who are wholly devoted to the Creator, may satisfie all the Needs of Nature without offending God, was burnt, to∣gether with her books.

Possvorta

and An∣••••••ta, Two Goddesses held by the Ancients to know what would happen before and af∣ter; tha last having power to redress Evil past.

Potaniades,

held to inspire men and women with Rage ; and to appease her, the ancients sacrificed Pigs upon her Altar.

Poverty,

another Goddess ; she was painted meagar, and almost famished; yet by others she was called the Goddess of Industry, be∣cause Poverty induces men to study and labour, and is she proper mother of all Arts and Inventions.

Praxardicia,

a God∣dess sabled to set bounds to mens actions and passions; and therefore she was represented by a Head, to shew that Rea∣son ought to guide us in our affairs; and to her were offer∣ed only the heads of the beasts ordained for sacrifice, the rest being the Fees of the Priests that attented her Altar.

Priscilla,

a Noble Lady of great Vertue, before she was corrupted by Monta∣nus and his heresy.

a Roman Lady, very charitable; she purchased a burying place for the Martyrs the fell by the Heathen Persecution.

Priscilla,

a Noble Lady of great Vertue, before she was corrupted by Monta∣nus and his heresy.

a Roman Lady, very charitable; she purchased a burying place for the Martyrs the fell by the Heathen Persecution.

Proba,

an other Roman Lady, and very learn∣ed; she wrote the life of our blessed Saviour, and composed several 〈◊〉〈◊〉 taken from Vir∣gil by 〈◊〉〈◊〉.

Prosa,

the Persian Goddess of Childbirth, who gave easy deliverances to wo∣man in labour.

Proserpina,

Daughter to Ceres, the Goddess of Corn; she was stolen away by Pluto, God of Hell, and En∣throd'd in his sutty Kingdom, and fabled to be fetch'd thence by Hercules, and delivered to her sorrowful mother.

Psyche,

a beautiful Damsel, with whom Cupid fell in love; but often crossed by his mother Venus, till he com∣pelled her to give him a free Enjoyment of his Mistress, by often wounding and inflaming her with his Arrows, which made her doat on every servile Swain.

Pudicita,

a Goddess adored at Rome under the simi∣litude of a woman with a Veil over her Face, called the God∣dess of modesty, or shamedfaced∣ness.

Pulcheria,

Daugh∣ter of the Emperour Arcadius; She was called Augusta and did many notable things for the Good of the Commonweal;

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Pussa,

held among the Chineses for a Goddess, call∣ed by some the Chinesian Cyble; she was represented in the shape of a woman sitting upon a Cocus Tree, with 16 Arms, 8 Extended on each side, with divers symbolical Instruments in them. This Image is ex∣ceeding rich, being set out with Diamonds and other pre∣cious stones.

Prudentia,

a God∣dess fabl'd among the ancients to give VVisdom and Under∣standing to her Votaries, she was printed with a Glass in one hand and a Serpent in the o∣ther; and she was pray'd to in doubtful matters, that a right understanding might be had in deciding the controversies that arose.

Patrico's

are the S••olers Priests; Every Hedg is his Parish, and every wan∣dring slogue and VVhore his Parishoner. The Service he saith is the marrying of Cou∣ples without the Gospel, or Book of Common Prayer, the solemnity whereof is thus, the Parties to marry'd find out a dead horse, or any other beast, and standing one on the one side and the other on the other, the Patrico bids them live together till Death them part; and so shaking hands, the Wedding is ended.

Pasts.

There are man Qualities which although they are not so proper unto Ladies, yet they are very com∣mendable in them, in which number is this piece of Cook∣ery, to have a good hand in the pastry. For skill in this affair consult for the present the accomplish Cook, Sect. II, and Rabisha's Cookery, Book 14. Markham's Way to get Wealth, Book 2. And in my second part of this Dictionary I shall entertain you with great Curiosities on this Subject, that I have receiv'd in Manuscript from Ladies of the best Qua∣lity.

Painting the face

and Black Patches.—Though the Face of the Creation hath its variations of Prospects and Beauty, by the alternate inter∣mixtures of Land and Waters, of Woods and Fields, Mea∣dows and Pastures, God here mounting an Hill, and there sinking a Vale, and yonder le∣velling a pleasant Plain; De∣signedly to render the whole more delectable, ravishing and acceptable to the eyes of men; (could they see his Wonders in the Land of the Living) that he might reap the more free and generous Tributes of Thansgiving, and Cheerful Celebration of his Goodness in the Works of Wonder. Yet hath he no where given us more admirable expressions of his Infinite Power and Wis∣dom than in the little Fabrick of mans Body, wherein he hath contrive to Sum up all the Perfections of the Grearer, that lye here and there scat∣tered

• about. Nor is it possi∣ble for the heart of man with all its considerative Powers to adore enough the Transcenden∣cies of his Divine hand, in the Perfections that he bears about him. But amongst them all, omiting the curious contexture of the whole Frame, raising it up into a stately structure to survey onely the Glories of the Face and the admirable Gra∣ces that God has lodged in each Feature of it, and then to re∣member how many Millions of them have passed through his hands already, flourished out with a perfect diversity of Ap∣pearance, every one discerna∣bly varying from all the rest in different Feature and Meene, and yet every one excellently agreeing with all in the same Identity of Aspect. All this variegated Work miraculously performed within the compass of a Span, to let us see what a God can do when (as the wife Potter) he turneth his Wheel, and molds Nature into Infi∣nite Ideas and Formes. And though now and then grimness and crabedness find residence in some Faces, (Providence foreseeing the necessity of Martial Countenances as well as Spirits; Which History tells us the Romans ever did usually wear, or put on; That the flash of their eyes as Light∣ning, might accompany the Thunder of their Arms, and both together strike despair and death into their Enemies hearts. And one of their Emperours was of so very fright∣ful a Visage, that Speed, a Coun∣trey man of our own, tells us, it was as bad as High-〈◊〉〈◊〉 to stand staring on his face which was ever an 〈◊〉〈◊〉 to the terrour of his Face)yet are these Rough and impelish∣ed pieces but rare, and perhaps necessary too, to set off the Beauties of all the rest. Now if God has stuck this loveli∣ness on the Male Cheek, what has he done on Female? What Glories? What Trans∣cendences of them? What adorable Perfections of Art hath he shown, in the draw∣ing those Lineaments which are the stupifaction of Angels and Men: Beauty, when at∣tended on by Vertue, Create Women very Angels on Earth; when corrupted by Vice, de∣generates them into Devils of Hell! Which hath not tri∣umphed in the Infinite S••••oils of mean and vulgar Affections onely (that is their every days Tyrrany and Sport) unspirited almost the whole Creation; But such as have dragged after them very Crowns and Scep∣ters into absolute vassalage and Chains. The proudest Jew∣els of the Diadem have hum∣bly vaild to stick themselves in the more Imperial Bosom of a Woman, the Sparkles of her eye have out dazled all their shine.—But for all that, I think those that paint their Faces, ought to be severely reproved. This wicked Trade and practice of painting, has been much censured by the Fathers. 〈◊〉〈◊〉 first Parentage and Rise, others

• besides St. Cyprian, have de∣rived from the very Devils in hell, Apostate-Angels. The very Devils (saith he) first taught the use of Colouring the Eye-brows, and clapping on a false and ly∣ing Blush on the Cheeks, so also to charge the very natural Colour of the Hair. and to adulterate the true and Naked Complexion of the whole Head and Face, with those cursed Impostures; (and again) God hath said, Come let us make man after our own Image. And does any one dare to alter or correct what he hath made? They do but lay vi∣olent hands upon God, while they strive to mend or reform what he hath so well finished already. Do they not know that the Natural is Gods, but the Artificial is the Devils? Dost not thou tremble; (saith he in another place) to Consider, That at the Resurrecti∣on thy Maker will not acknow∣ledge thee as his own Creature? Caust thou be so Impudent to look on God with those Eyes which are so different from those him∣self made? St. Jerome seconds him, Quod facit in Faciz Christi∣anae Purpurissum Cerussa, &c. What makes the White or Red Varnish, and Paint in the Face of a Christian? Whereof one sets a false dye and lying Tincture on her Cheeks and Lyps, the other an Hypocritical Fairness on her Neck and Breasts, and all this onely to inflame young and wanton Affections, to blow up the Sparks of Lust, and to shew what an whorish and impu∣dent Heart dwells within those daubed Walls? How can such an one weep for her Sins, when the very tears would wash away the Colours, and discover the Cheat? The very falling down of them would make long Fur∣rows on her Face? The Paint∣ing the Face is the deforming of Gods Image and Workmanship, and is most damnable, faith another. But let those that are ugly and deformed, rather endeavour to fix a Grace on their Persons, by the lovely exercises of vertue, then think to 〈◊〉〈◊〉 themselves by the stinking Collusi∣ons of Paint: (saith another) If we are Commanded to endea∣vour not our own onely, but Neigh∣bours Salvation, with what conscience can men use Painting and false Dye, which are ask many Swords, Piosons, and Flames to burn up the Beholders, Saint Peter Martyr. The French have a good Lituny, De trois cho∣ses Dieu nous garde. Imagine one of our Forefathers were alive again, and should see one of those his Gay Daughters walk in Cheap-side before him, what do you think he would think it were? Here is nothing to be seen but a Vardingale, a yellow Ruff, and a Perriwigg, with perhaps some Feathers waving in the top; three things for which he could not tell how to find a Name: Sure he could not but stand amazed to think what new Creatures the times had yield∣ed since he lived; and then if he should run before her, to see if by the forelight, he might guess what it were, when his eyes should meet with a 〈◊〉〈◊〉

• Frizzle, a printed Hide shadowed with a Fan not more painted, Breasts display∣ed, and loose loose 〈◊〉〈◊〉 wontoaly over her shoulders betwixt a painted Cloth and Skin, how would he more bless himself to think what mixture in Nature could be guilty of such a Monster. Is this the Flesh and Blood (thinks he) is this the hair? Is this the shape of a Woman? Or hath Nature repented of her work since my days, and be∣gun a new Frame.—How had these wantons repind at their Creation, and perhaps blas∣phem'd their Creator, had he made them as they have marr'd themselves? They had no doubt get a room on the Chronicles amongst the prodi∣gious, and Monitrous births, had they been born, with Moons, Stars, Crosses, Lozenges upon their Cheeks, especially had they brought into the world with them a Coach and Horses. What does the open shop, and sign at the door signi∣fy, but that there's somthing venial? Nor shall I tax the practice of ambition to shew the sineness, clearness and beau∣ty of the Skin; tho if it were so I would ask; who are con∣cern'd I pray to know what 〈◊〉〈◊〉, what colour it is of, but either your Lawful Husbands, or unlawful paramours? In the mean time 'tis too plain: That Arrogance, and Impu∣dence have usurpt the place and produced the effect of Pri∣mitive simplicity, and woman are now almost naked, but not at all are ashamed.—Fashion brought in Painting and Antick dresses. Fashion brought in Silks and Velvets at one time, and Grayes at another, and the Tunick and Vest at ano∣ther. Fashion brought in deep Ruffs, and shallow Ruffs, Thick Ruffs, and Thin Ruffs, Double Ruffs, and no Ruffs; Fashion brought in the Vardingale, and carried out the Vardingale, and hath again revived the Vardingale from the Death, and placed it behind, like a Rud∣der or Stern to the body, In some so big, that Vessel is scarce able to bear it. When God shall come to Judge the quick and the dead, he will not know those who have so defaced that Fashion which he hath Erected.—True grace, says learned Authour, is the most excellent Receipt for beautifying the face; Wisdom makes the face to shine. There is something (tho hard to say what it is) in an unaffected gravity, an unforced modesty, in an ingenious affable deport∣ment, free, and Natural, with∣out starch, and pedantry, that recommends, and endears more to the Acception of the judicious then all the curious mixtures of artificial fading colours.—Perhaps the evill of thy supposed Defect, and shortness, is more in fancy, then in reality: Thou art well enough, very well, if thou couldst think to: When we consider our Moral blemishes.

Palasius,

o. [Ladies] of honour.

Pales,

the Goddess of Shepherds.

Pattacus,

so famous for his Valour and as much renowned for his Wisdom and Justice, seasted upon time certain of his Friends, who were Stangers. His wife coming in the midst of the Dinner, being angry of some∣thing else, overthrew the Ta∣ble, and tumbled down all the Provision inder foot. Now when his Guests and Friends were wrongfully dis∣mayed and abashed hereat, Pattacus made no more ado•••• the matter, but turning to them; There is not one of us all, saith he, but he hath his Cross, and one thing or other wherewith to exercise his Patience: and for my own part, this is the only thing that checketh my Felicity : for, were it not for this Shrew∣ing Wife. I were not the happiest man in the World; so that of me these Verses may be veri∣fied.

This Man who while he walks the Street, Or publick Place, is happy thought; No sooner sets in House his feet, But woe is him, and not for ought: His Wife him rules, and that's a spight, She scolds, she fights from mo•• to Night.

Perfect Beauty.

To make a perfect Beauty is re∣quired a Smooth Complexion, white and red, and each co∣lour be truly placed, and lose themselves imperceptibly the one in the other; which some Ladies would express by the new French Phrase,demeslee. Full Eyes, well made of a dark or black colour, grace∣ful and casting of lustre. A Nose well made neither too big, nor too small.—A little Mouth, the upper-Lip resem∣bling a Heart in shape, and the under some what larger, but both of a vermilion colour,

• as well in Winter as Snnamer: and on each side two small dim∣ples easily to be discern'd in their moving upwards, which look like a kind of constant smile.—White Teeth, ve∣ry clean, well ranged in order, of an equal bigness, neither short nor long, but very close 〈◊〉〈◊〉.—A sorked Chin, not too long, and hanging double. A full, round, or oval Visage. The Temples high rais'd.—As for the colour of the Hair, opinions are various

  One the fair hair, another brown admires, A third a colour between both desires, But herein all concentre and do rest, The colour o'th' lov'd object is the best.

  Therefore 'tis indifferent to one which of the three they be, provided the Hair be very long, and thick, loose, cleanly kept, and a very little frizz'd or curl'd in rings; but above all that it be not red, nor come near in the rincture. For it were disadvantageous to them 〈◊〉〈◊〉 have all the other species 〈◊〉〈◊〉 Beauty, if they are of that colour. I have a natural anti∣••athy against it, insomuch, that I oftentimes betake my self to my heels, when I spy 〈◊〉〈◊〉; not but they are usually accompanied with a pure 〈◊〉〈◊〉, for which I have a great ••clination; but the aversion 〈◊〉〈◊〉 have for the one, makes 〈◊〉〈◊〉 abandon the other. But to return to the Ladies, to whom beauty de jure belongs. I am acquainted with some who by their damned Art destroy the most beautiful works of Na∣ture. — I am sometimes so incensed against them, that I have a great mind to put an affront upon them, and I have a kind of itching desire to go and rub their cheeks with the li••••le end of my finger, to give them to understand the arri∣fices wherewith they endea∣vour to abuse them. For I phaney no 〈◊〉〈◊〉 but what is natural, which I have fram••∣ed; and am an enemy to those kind of disgif••es, that in vaitn strive to in•••••••• the na∣turals. But as the Lover can∣not take the same liberty, that my absolute Empire over all that is beautiful furnisheth me with, to reform all abuses that are committed; that which he may do, is to take the Lady he waits upon, and suspects to be guilty of such sacrifice, when she riseth out of her bed.—'Tis then tha•• the paint box hath not as yet plaid its part, unless by near foresight she made use of it the last night. In this case he must address himself to the waiting Gentle-woman, as to an Oracle, that can only clear all his doubts. But if he wil obliqe her to relate the truth, he must open his purse, for that incloseth the most myste∣rious secrets. He shall no sooner produce certain Guests, that dwell there, which they call Guinnies, but they will

• ...

  unriddle him the most obscure aenigmas, not only upon this, but any other subject whatso∣ever, that his curiosity prompts him to understand. But since we have not examined all the natural beauties, let us leave those that are artificial, and return to what remains.—Af∣ter the Face, the Neck, Armes and Hands fall under con∣sideration; which some Buffoons have called lapetite Oye; Though their beauty is inferiour to what we have al∣ready destrib'd, yet they pro∣duce sometimes strange effects, and there is no heart that can resist the charms of a fair Neck, when she satiates your Eye with beholding. Those graceful Apples which they bear inflame the hearts of those that are most insensible. These two Fruits are so lovely, that a person is ready to die with a desire of approaching with the mouth to taste them, and is sensible of a pleasent con∣vulsion when he doth but grasp them in his hand. In fine, they are capable of creating my content, but never sati∣ate me.

  Lovers that touch their Ladies lovely breast, De feel the Matchless flame with∣in their heart, And are with amorous designs poossest, To enjoy wonders in some other part, For greater pleasures they require To satisfie their fond desire.

  The comely proportion hath many charms to move an affection, especially when ac∣company'd with a free Air that attracts the inclinations of all persons.

  Poetical Revenge for be∣i••g slighted

  Coy one be gone, my Love-days now are done. Were thy Brow like th' Ivory fret, As it is more black than Jet.
  Might thy hairy tress compare With Daphne's sporting with the air; As it is worse selter'd far Than th' knotty tufts of Man∣drakes are.
  Were there in chy Squint Eyes found True native sparks of Diamond; As they'r duller, sure I am, Than th'Eye-lamps of a dying man.
  Were-thy breath a Civet scent, Or some purer Element; As there's none profess thee love, Can touch thy Lip without a Clove.
  Were thy Nose of such a shape As Nature could no better make; As it is so screwed in, It claims acquaintance with thy Chin

Passionate Lovers.

Love is so contagious, that all the Estates of the world do feel it, an Evil so pestilent and venomous, that it plun∣geth and intermeddieth, a∣mong all Ages indifferently, as all the Devils do among all the Elements, without excepting Persons or Equality of old or young, foolish or discreet, see∣ble or strong. And the grea∣test pain in this malady is, that they become mad and out of their Wits, if they be not well treated and medicined at the first. And therefore it is that Paulus Aegineta, in his third book, ordained to all those that are peasecuted of this su∣ror of Evil, such Ways and Rules to live as are fit for sools, and such as are out of their Wi••s. The which Em∣percleus( following the coun∣sel of Plato) ordained also, who made two kinds of Furies, of the which he called one in Greek Exoticon, which signifi∣eth in Latin Amatorium, and in English Love. I have seen Anotamies made of some of those that have died of this malady, that had their Bowels shrunk, their poor heart all burnt, their Liver and Lights all wasted and consumed, their Brains endamaged. Love pro∣ceedeth of the correspondent quality of Blood, and that the Complection engendereth the same mutual love. The A∣strolgians, in like manner, say, that Love proceedeth, when that two meeting have one mind, or that they be changed in some other Con∣stellation, for then they be constrained to love together.

• Other Philosphers have said, that when we cast our sight upon that which we desire, suddenly certain Spirits that are engendered of the most perfectest part of blood, pro∣ceedeth from the heart of the Party which we do love, and promptly ascendeth even up to the Eyes, and afterward coverteth into Vapours invi∣sible, and entereth into our Eyes, which are bent to re∣ceive them, even so as in look∣ing in a Glass there remaineth therein some 〈◊〉〈◊〉 by breath∣ing, and so from the Eyes it penetrateth to the Heart, even so by little and little it spread∣eth all about, and therefore the miserable lover being drawn to, by the Spirits, the which desire always to joyn and draw near, with their principal and natural habitati∣on, is constrained to mouth and lament his lost liberty. Suddenly you shall see them drowned in tears, making the air to sound with their crys, sighs, plaints, murmurings and imprecations; another time you shall see them cold, frozen ang in Trance, their faces pale and changed; other times, if that they have had any good look. or other gentle Enter∣tainment of the thing that they love, you shall see them gay chearful and pleasant, so that, you would judge that they were changed into some other form. Sometimes they love to be solitary, and seek secret places to speak and rea∣son with themselves; and sometimes ye shall see them pass five or six times a day through a 〈◊〉〈◊〉, for to spy whether than they may have any look of the Eye of 〈◊〉〈◊〉 whom they love; and in the mean 〈…〉〈…〉 poor pages and 〈◊〉〈◊〉 have their legs 〈◊〉〈◊〉 with running, their arms awa∣ken with 〈…〉〈…〉 brushing, trimming, 〈◊〉〈◊〉 king clean the Gentlemen, 〈◊〉〈◊〉 the Lover be poor, there 〈◊〉〈◊〉 no 〈◊〉〈◊〉 of Humanity, 〈◊〉〈◊〉 that he sheweth is, even to sacrifice, and to put 〈…〉〈…〉 if need shall require. I he be rich, his Purse ( as the Greeks term it) is tied with a Leek-blade; though he be covetous, he becometh then prodigal, there is no 〈…〉〈…〉 he will spare 〈…〉〈…〉 is the power of the poyson••••, the which hath an 〈…〉〈…〉 to say, that Love was the first inventor of 〈◊〉〈◊〉. if the Lover be learned, 〈◊〉〈◊〉 his spirits be any time. week∣ned, you shall see him 〈◊〉〈◊〉 Sea of 〈…〉〈…〉, to double his plains, 〈◊〉〈◊〉 •••••• the Heaven, make an A∣natomy of his Heart, freeze the Summer burn the Winter worship, play the 〈◊〉〈◊〉 wonder, to feign Paradice, 〈◊〉〈◊〉 forge Hall, conterfeit 〈◊〉〈◊〉 play Tantalus, seign 〈◊〉〈◊〉 with a thousand other 〈◊〉〈◊〉 And if they be minded 〈◊〉〈◊〉 Exalt that which they love, then what is her Hair 〈◊〉〈◊〉 Golden Locks, her Brows 〈◊〉〈◊〉, her Eyes 〈◊〉〈◊〉, 〈◊〉〈◊〉 Looks shining; her Mouth 〈◊〉〈◊〉

• her Teeth Pearls of Ori∣ent, her 〈◊〉〈◊〉 Balm, Amber and Musk, her throat of Snow, her Neck of Mole, the Apples see things that she hath on her Breast, Bails or Apples of Allablaster. And generally all the rest of the body is to other 〈…〉〈…〉 treasures of 〈◊〉〈◊〉 and of a nature, 〈…〉〈…〉 had reserved to please, or agree in all per∣fection to the thing that they love. Here you may see how this cruel Melody of Love tormenteth those that are at∣tainted with this mortal poy∣son; and notwithstanding, there are so many People, Na∣tions and Provinces so charged with these furious Assaults, that is there were an Army made of all he lovers that are in the World, there is no Em∣perour nor monarch but would be afraid to see such a number of fools in a company. And nevertheless, this pestilent E∣vil, by custom, hath so pre∣vailed on humane kind, that there can no remedy he found, although that many medicines, Greeks and Arabians have employed all their Wit and Policy for to 〈◊〉〈◊〉 this pas∣sion. Samerati••s, 〈◊〉〈◊〉 and Ovid, have written many great Volumes of the remedy of Love, by the which they shew the remedies for others. but they can find no remedy for themselves, for that all three dy'd, pursu'd and de∣stroy'd, not for the harms that they did at Rome, but for the Loves that they 〈◊〉〈◊〉 at 〈◊〉〈◊〉. But this 〈◊〉〈◊〉 〈◊〉〈◊〉 which I have read 〈◊〉〈◊〉 destroys, that things are come to such 〈◊〉〈◊〉, 〈◊〉〈◊〉 when this foolish 〈◊〉〈◊〉 doth take hold of us, it rendreth us bri∣tish and unsensible, as it hath been manifestly and evidently shewed and seen in a young man being of the highest 〈◊〉〈◊〉 in Athens, and well known of all the Citizens of the City, the which having many times beheld a fair statue of mar∣ble very excellently wrought, which was in a publick place of Athens, he was so stricken with the love of it, that he would never be out of the sight of it, and always remain∣ed by it embracing and kissing it, as if it had been a living soul. And when that he was out of her sight, he went and lamented so piritully, that it would have moved the most 〈◊〉〈◊〉 to pity, and in the end this passion got so much power on him, and was brought to such extremity, that he desired the Senators to sell it him at what pride they would, to the end that he might have it to bear about with him, the which thing they would not grant, for that it was a publick work, and that their power and authority extended not so far: Wherefore the young man caused to be made a rich Crown of Gold, with other sumptuous ornaments, and went to the 〈◊〉〈◊〉, let the Crown on her head could 〈◊〉〈◊〉 her with 〈…〉〈…〉

Parents

(when Good) their Character. Good Parents begin their care for their children not at their birth but conception, giving them to God, to be, if not (as Hannah did) his Chaplains, at least his Servants; and this care they continue not only for a time, till their children are grown up, and provided for, but as well as they may, even to the day of their death. They shew them in their own pra∣ctice, what to follow and imi∣tate, and in others what to shun and avoid; For though the

• ... Words of the Wise be as Nails fastened by the Masters of Assem∣blies, yet certainly good Exam∣ples are as the Hammar to drive them in, and clench them to a lasting continuance in the mind. Those Parents that correct their children for Faults themselves are guilty on in their sight or hearing, can have hale hopes to reclaim them; and indeed deserve correction more than their children— Good Parents decline to well∣come and embrace the first Essays of sin in their children, as knowing it very dangerous and destructive to them: For as Weeds and Trash, Eldar buds, Nettles, Clivors and the like, are accounted Herbs in the Spring, and much pleasing, though afterward rejected; so they see that many over fond Parents are pleased with the Early Evils and Licentious Wantonness of their children in their Infant tattle, and re∣strain it not, though God is displeased and oftended at it, till they begin to see their Er∣ror, when it is grown up rank, even to a loathing and detest∣ing in themselves, with what before they were satisfi'd and contended; they therefore in∣struct their children Early in the ways of Piety, and by Example and Advice lead them in the way they should go, that although they are Young they will not forget it when they are Old; and if they have ma∣ny children, they place their Affections Equally on them, making no distinction, nor difference, however Nature has favour'd and befriended some with beauty more than others. If there be any inclining, it is to those that are most obedi∣ent to them, and strive to please God, that he may continue to show'r down blessings on the Family. They take it to be Partiality and Tyranny to afflict and dispise those children that Natures too rough hands has rumpled into deformity, and look upon it as a breaking those whom God hath bow'd before. They allow their children maintenance, accord∣ing to their quality and ability, to keep tkem from low and sordid company, and from such things unworthy of them, as Necessitty might prompt them to. So that a necessary supply even to children, is oonveni∣ent, and redounds not only to their credit, but advantage; for having but a little mony, they learn early how to husband it, and make wary bargains, tho but for trifles; which when grown up, improves them in thriftiness and politick manage∣ment of their affairs; For we rarely see a young person co∣ming to a plentiful Estate, that has been kept severely in pe∣nury, as to his Purse, but he has either many Extravagant Debts to pay, which he under hand contracted, to supply him as it were by stealth, and for which he engag'd five times the value receiv'd; or coming out of a Land of Famine for Pleasures, when he once finds them plenty, and stowing in

Pariwigs

and other Antick Dresses. Since we have found the women so kind to tell us the Hair from their Heads, we have en∣croached on the freeness of their Natures, and think they may as well, make a prize of all the rest. And God knows the Age hath not found them overshy of trading. In the time of Seprinus vere••us, there were three thousand Indicted of Adultery, but were all im∣peach'd that are guilty here, the Clerk of the Sessions need not care to change place with the Judge.—You cannot im∣agine what fancies it creates in our Nodles by its hear. At Grand Cairo they hatch all their Chickens in Ovens; on purpose heat to the degree of

• production; but who sees not since our Brains have been fired by these Furzes what Serpents the Cockatrices Eggs have produced. The Grand Seignier with all his golden Pe••oni's gliding mute∣ly along by his side, can never ravish himself in the lofry con∣ceipts of his Glory, to that de∣gree, that an Empty-skuil'd squire does now in the dancing of his Aubrey Tresses about, while he looks out here and there to feast his Eyes on the fancied Subjects that admire him. No sooner had Israel trimm'd themselves up into Gallantry and long Locks, but they shook off their Obedience to Heaven it self; We are Lords —we will come no more unto thee, Jer. 2.31, 33.—Our Ancestors were 〈◊〉〈◊〉 than we, who kept this Fax in their Pockets, which helpt to main∣tain their Tables, and would hardly have catch a Crumb, had they found but an Hair in their Dish, while we are curl∣ing and powdring up 〈◊〉〈◊〉 thou∣sand, chastly into our mouths all dinner, and cannot make a meal in peace for 'em.—To better purpose would this Hair be employ'd, should we be put to the shifts that once the poor Citizens or Bizantium were, when under the Extremities of a Three Years Siege by the Romans, and almost ready to perish; having occasion to patch up a Fleet, under the want of Cordage, were sain to make 〈◊〉〈◊〉 Womens Han••; Which they, poor Wretches, very cheerfully cut off, and gave them to inch out their Tackle; and though the whole Navy miscarry'd by a storm, yet was not their Zeal the less laudable, who did it for the saving of the City, or them∣selves, when ours do it for no good at all.—A good head of hair is so vulgar a blessing, that we find it as common to the Beggar as the Prince, and he that dares not, for his Ears, boast the glory of his Blood, may yet compare with the best in the fineness of his Locks. Then, Reader, lay down your Artificial Ne••,aud try how Na∣ture will wean one. The truth is, it the house be well furnish∣ed within, in every Room, as it ought, the Brain will find Wit enough to excuse the un∣happy want of a Bush without. —'Tis strange what Pl••by records of the Romans, that they never knew the use of Barber till Four hundred fifty four years after the building of their City, when in the time of Scipio Affricanus, they were first brought in out of Sicily. Before that, it seems, they hackled off their Locks with their Knives. But however Rough and Uncomb'd they were then, sure I am they grew Curious and Spruce enough afterwards; for Plutarch tells us of the two boundless Hero's that admitted no Superior nor Equal. The Great Pompey was so nice and Esseninate, in the Formality of his Hair and 〈◊〉〈◊〉 Locks, that he was noted 〈◊〉〈◊〉 scratching his 〈◊〉〈◊〉.

• and once suffered a publick Scott from the impudent Clau∣dius for it, in the midst of the Rout of Plebeians, who join'd with him, to second that Re∣proach. And Suetonius wit∣nesseth of the other, that he was so over curious of his Head and Beard, he would not only be shaven very precisely, but his Extravagant Haits even pluck'd.—But what shall we think of his Successor Au∣gustus, who when he felt the assaults of Death invading him, call'd for his Looking-Glass, and commanded his Hair and Beard to be comb'd, his Rivel∣led Cheeks to be smooth'd up; then asking his Friends, if he had acted his Part well upon the Stage of the World, who told him he had; Well, saith he, Vos omnes Plaudite. Sure he went off very trimly.—But what the modesty of England hath been in former Ages (however vain enough is other Fooleries, yet) sure the Galleries and Di∣ning-Rooms of our Nobility and Gentry of the Kingdom, will abundantly testify, from the brave Images of their An∣cestors, whose open Ears never valu'd the Coldness of the Winds, but which would glow to have heard the monstrous∣ness of their Childrens Ell-Wigs. —The Puritans in the Reign of the Royal Martyr, to distinguish themselves from their Neighbours, took on them an Extraordinary short cut, and their Neighbours, in opposition to them, Espoused a long one, because they would not be reputed Round-heads; and in nothing outwardly were the two Parties so much diffe∣renc'd as in their hair, and happy had it been that the Quarrel had Ended in the Bar∣ber's Scissars, which we all know brake out afterwards in∣to the long Sword, and instead of plucking each other by the Ears a little, they fell to stab∣bing one another in the Guts. So that the mischiefs which the Barber might have prevented at first, had he kept an Even hand on both Parties, and shee∣red them both to an Equal Cut, all the wit of man could not prevent from running into Commodus his bloody shaving, and cutting off Ears and Noses together with their Hair.— Now a days not a young Fellow that takes pet against his Nod∣dle for catching the least cough or cold, but strait, in revenge, off goes his Locks. And, to speak plainly, Forty, or Three-score pound a year for Peri∣wigs, and Ten to a poor Cha∣plin to say Grace to him that adores Hair, is sufficient De∣monstration of the Weakness of the Brains they keep warm. And let me taste the boldness to manifest a few of the ill consequences of this Idolatry. First, With the Womans hair we have put on her are (not of Cookery, and the Kitchin only, and become Hen-housewives, but of the Chamber and the Dres∣sing Room. Tricking up our selves into as delicate starch'd-up a posture as she. Some of us have gotten the Boddice

• ... ••••, to make us look slender and pretty: And the Epicene Sleeves do very well fit both the he and the She. The Sleeve∣strings are ty'd with the lame Curiosity, and the Val de Cham∣bre that cannot knit the Knot Allamode, is kick'd away as a Bungler in his Trade and Pro∣fession. The Ribbon at the Hilt of our Sword, is security against his being drawn, while we fix it there (as Cupid's Knights) with no other design but to help to wound the Hearts of the Ladies.— 2, And who sees not the happy Victory, that we have gotten their very hearts in our bosoms is close as their hair on our heads. Not their Effeminacy only, but Weakness too, and have perfectly shav'd away all our Virility and Prowess. Our Swords lie dangling on our Thighs with the same Luxury sour Wigs (of the same length) sport themselves on our breasts. —Neither were former Ages without their antick Dresses, It were enough should I hang out to View one of the Suits that was generally worn here∣sofore in England, where you had a Dublet all jagg'd and prickt, the Wastband coming down but a little below the Armholes, guarded with Eight long Skirs; to this Dublet was claps'd a pair of Breeches close made to the body, and whose length must make up the De∣fect of the shortness of the Dublet. The large and ample Codpiss supply'd the want of Pockets, which came up with two wings fastn'd to either side with two Points, which unknit made way to the Linen Bags, ty'd to the inside between the Shirt and Codpiss; these bags held every thing they carry'd about them, except the Gloves, which ever hung very Reve∣rently at the Girdle, Where hung a Pouch made fast with a Ring or Lock of Iron, weighing at least two or three Pounds, whether there was any mony in it or no. The like I could give of the Womens Gowns, and shew the madness of the Fardingale, and other whim∣sies —But the Gallerys and Parlours of most Old Familys are set out with such disguising postures, as better will evidence them to the View of the Rea∣der, than I care my Pen should do at this time. I shall only add, That as to Womens cur∣ling, crisping, twiching, varie∣gating into a thousand shapes, into Rings, Mars, Shades, Folds, Towers, Locks, &c. Tertul∣lian inveighs bitterly against it. What ails you (saith he) that you cannot let your poor hair be quiet? but sometimes it must be bound up, by and by dislevelled and loose about your Ears; one while staring up in Towers, and pre∣sently patted and notched close. Aliae gestunt cum cinnis coercere, aliae ut volucris & vagi elaban∣tur. Some of you are all for curling it up into Rings: others for a loosemode. Nay (says he) Assigitis nescio quas enormitates suttlium at{que} texiitium capilla∣mentorium. Not content with that you stick on, I cannot well tell

Pamphila,

an Epi∣daurian, the Daughter of Sate∣ridas. So great was her Repute, that her Statue is said to have been Erected by Cephisod••∣rus.

Perilla,

a Roman Lady, who living in the time of Augustus, was in general E∣steem for her Learning and Vertue. The 7th Elegy of the third book of Ovid's Tristia, intimates her to have been his Scholar.

Phemonoc,

the first Priestless of Apollo (as she is delivered to be) and utterer of the Delphick Oracles; and also the first Inventress of He∣roick Verse.

Praxilla,

a Sycionian Di••hy Amote Pocress, of whose Writing there is a Work inti∣tled Me••••um Praxilleum.

Proba Valeria Fal∣conia,

the Wife of A∣delphus, the Roman Proconsul, in the Reign of Honorius and Theodosuis, Junior. She com∣posed a Virgilian Cento upon the History of the Old and New Testament. Her Epitaph also upon her Husband's Tomb is particularly remembred.

Purification

of the Virgin Mary Candlemas, Febru∣ary 2.

Pi••tage,

f. Fornica∣tion (on the Womans part.)

Protetaneous,

ari∣an, 〈◊〉〈◊〉, l. having many Chil∣dren, and little to maintain them, vulgar.

Palm-Tree.

Of this Tree there is male and fe∣male; the male bears only blossoms, and no Fruit, the Female bears both, but not unless the Male grow by it.

Prendet de Baron,

an Exception disabling a Wo∣man from pursuing an Appeal of Murder against the Killer of her former husband.

Pridiven,

King Ar∣thurs Shield, with the Picture of the Virgin Mary.

Primer,

Or Office of the blessed Virgin, divided into seven parts. 1. Malines and Laudes. 2. The Prime. 3d. 6th. None (or 〈◊〉〈◊〉) hour). 6. Vespers (or Ever∣song). 7. The Complines.

Prioress,

the Go∣verness of a Nunnery.

Panado

(Span. Pu∣nada, or Empanada; Fr. Paude) a kind of Food made of crumbs of bread and Curran's boiled in water; or (as some will have it) of grated Bread, Milk, Sugar and grated Cheese.

Pandora

seigned (by Hesiodes) to be the first Wo∣man, and made by Vulcan, in∣dued by all the Gods with se∣veral Excellent Gifts: but af∣terwards by Jupiter, in displea∣sure, sent to her Spouse Epi∣metheus, with a box full of all manner of miseries. Hence Pandora's box is taken for mi∣sery, calamity, and the like.

Pregnant,

big with Child; also full, copious, ripe.

Possowa,

an Indian beast receiving her young ones (on occasion) into a bag un∣der her belly.

Paphian,

(paphius) belonging to Paphos, a City of Cyprus, dedicated to Venus, and built by Paphus. Hence Pa∣phus Archer is taken for Cupid; 〈◊〉〈◊〉 fire or shot, for the fire or arrows of Love.

Papian Law

(Lex 〈◊〉〈◊〉, Poppea) a Law made among the ancient Romans, a∣gainst single life, that if any forbore from the priviledges of Parents, and had no children, the People (who was the com∣mon Father of all) should in∣herit their Goods. Tacit.

Popelet,

lote, c. a Pappet or young wench.

Polygamy,

g. a be∣ing marry'd to many at the same time.

Polyhimnia,

lymnia, one of the Muses.

Pomander,

(q. Po∣mamber, D.) a ball of Per∣fumes.

Param,

(peramator) a lover, he or she, a Sweet∣heart.

Paranymph

(Para∣nymphus) an Orator, who a little before the Commence∣ment of Doctors, &c. makes a publick Speech in commen∣dation of their sufficiency, al∣so an Overseer of a Wedding, a Bride-dresser, or he or she that bears all the sway at the Bridal.

Paraphonalia,

is u∣sed in our Law, but in the Civil it is Paraphernalia,which are those Goods a Wife brings her Husband, over and besides her Dowry and Marriage mony, as, Furniture for her own Chamber, her own Apparel, and Jewels, if she be of Quali∣ty; all which she must have, and not the Executors of the Husband, &c. Shep. Fa. Counc. 122.

Plesades,

g. seven Daughters of Atlas, turn'd into the seven fears.

Plow monary,

next after Twelfth-day, when our Northern Plowmen beg Plow∣mony to drink; and in some places, if the Plowman (after that days work) come with his Whip to the Kitchin-harsh, and cry, Cock in the Pos, before the maid says Cock on the Dung∣hill, he gains a Cock for Shrove∣Tuesday.

Point,

f. the plight one is in; also Rich Needle work.

Paritude, Pariture

or Parture (from pario) a breeding or ingendring, the time of travail or deliverance of child or young.

Philomela,

flying from Terous, who had ravish'd her, and cut her Tongue out.

Pimpleiades,

the Muses.

Pimpompet,

f. an antick dance of three kicking each others bum.

Perwick,

wig. Pe∣ruque, f. a cap of false hair.

Phoedra,

Daughter of Mines, and wife of These∣us.

Phemone,

the first Priests of Appolo at Delphos, and inventress of Heroick Verse.

Phaetontiades,

Pha∣etons sister.

Phao,

a Lesbian Youth, made beautiful by an Ointment given him of Ve∣nus.

Pentagamist,

(Gr.) one that hath had five wives.

Penlography,

(pe∣plographia) the description of the Vail, called Peplum, which was an Embroidered Vesture or hood to cover the head, now used for a Kercher, worn es∣pecially by women, going to be churched. Tho.

Peregrina,

a Wo∣mans Name.

Pelias,

Brother of Aeson, King of Thessaly, slain by his own daughters.

Pelopaea,

the mo∣ther of Aeghisibus, by her own Father Thyestes.

Peple,

lum. l. a hood (for women at their Church∣ing.]

Pugitar,

a Rival in Love.

Petty Treason

(Fr. Petit Trahison) Treason it a lesser or lower kind. It a Ser∣vant kill his Master, a Wife her Husband, a Secular or Religi∣ous man his Prelate, these are Petit Treasons.

Pin,

as, he is in a merry Pin; it was an ancient kind of Dutch artificial Drun∣kenness, the cup, commonly of Wood, had a Pin about the middle of it, and he was ac∣counted the man, who could nick the Pio, by drinking even to it, whereas to go above or beneath was a forfeiture. This Device was of old the cause of so much Debauchery in Eng∣land, that one of the Constitu∣tions of a Synod held at West••. in the Year 1102. was to this Effect, That Priests should 〈◊〉〈◊〉 go to publick Drinkings, nec ad Pinnus bibunt, nor drink at Pins. And King Edgar made a Law that none should drink below the Pin.

Pip

is a Disease in Poultry, being a white thin Scale, growing on the top of the tongue, which hinders them from eating; it proceeds ge∣nerally from drinking puddle water, or eating filthy meat.

Pledge,

(from the Fr. Pleige) a surety or gage. To pledg one drinking, had its O∣riginal thus; When the 〈◊〉〈◊〉 bore sway in this Land, if a Na∣tive did drink, they would sometimes stab him with a Dagger or Knife. Hereupon people would not drink in company unless some one pre∣sent would be their pledge or

Pattus,

The bring∣ing forth of a Mature Faetus, or Young, in natural Births. The Faetus having broken the Membrances, turns his head forward, and inclining it towards the neck of the Womb, strives to get forth; the usual manner is after nine Months: Yet I have known some at Amsterdam, born at seven Months, who have lived to Fifty or Sixty. Dr. Blan∣ked.

Phillis,

(Gr.) a Womans Name) and signifies Lovely, as Amie in French.

Philomel

(philomela) a Nightingale.

Philosophy

(philoso∣phia) the love or desire of Wisdom; a deep knowledg in the nature of things; there are three different kinds of it. 〈◊〉〈◊〉. Rational Philosophy, in∣cluding Grammar, Logick and ••hetorick; and this dives in∣to the subtility of disputations 〈◊〉〈◊〉 discourse. 2. Natural Phi∣losophy, searching into the ob∣scurity of Natures Secretes, con∣cerning besides, Arithmetick, 〈◊〉〈◊〉, Geometry, and Astro∣nomy. 3. Moral Philosophy which consists in the know∣ledg and practice of civility and good behaviour.

Philtre,

(philtrum) ••morous potion; a love occuring drink or medicine.

Platonick love,

is a love abstracted from all cor∣poreal, gross impressions and sensual appetite, and consists in contemplation, and Idaea's of the mind, not in any car∣nal Fruition; or it is a love of Friendship, without any admixture of Sensuality. So called from Plato the Divine Philosopher.

Pickadil

(à Belg. Pickedillekens, i. e. Lacinia. Teut. Pickedel) the round hem, or the several divisions set together about the skirt of a Garment, or other thing; also a kind of stiff collar, made in fashion of a Band. That famous Ordinary near St. James's called Picadilly, took denomination from this, that one Higgins a Taylor, who built it, got most of his Estate by Pitadilles, which in the last age were much in fashion.

Pilch,

(pellicea) a woollen or sur garment, now used for a flanel cloth to wrap about the lower part of young Children. Hence d. Surplice. q. Surplich.

Pommade

(Fr.) Poma∣tum, or Pomata, an Ointment used by Ladies; also the Po∣mada, a trick in vaulting.

Priscilla

(a ••diminu∣tive of Prisca) one of this name was a great follower of Montanus the arch Heretick, and one of his divilish Prophe∣testes, circa An. Christi, 181.

Progeny

(Progenies) Issue Off-spring.

Prolifical

(prolificus) Fruitful, that breeds or brings forth issue apace.

Prostitute,

(prosti∣tuta) she that for mony suffers her self to be abused by all the come, a common Harlo••.

Pychoness

(pythonis∣sa) she that is possessed with such a Spirit; a Prophe∣tess.

Pandoratrix,

an Ale Wife who also brews her self.

Pantalone,

I an old amorous covertous Do••ard.

Pantalones,

loons, a sort of Breeches well known.

Paradise,

g. a Gar∣den or place of pleasure.

Paragon,

f. a com∣deer, to campare; also a Peer∣less Dime, &c.

P••lam,

he seduced Hellena from Greece, which oc∣casion'd the Trojan War.

Parnassides,

the Mu∣ses.

Parnel,

a pretty wo∣man lover.

Parthenian,

g. be∣longing to Virginity.

Parthenope,

the old Name of Naples; also one of the Cyrens.

Partlet,

an old kind of Band, both for men and women, a loose collar, a womans Pauss, Che.

Patelena,

a Goddess of Com, when the cups open'd.

Paten,

a Wooden Shooe with an Iron bot∣tom.

Patin,

l a great plat∣ter, Charger or Bason; also the 〈◊〉〈◊〉 place used by Priests (with the Chalice) at Mass.

Pavin,

Pavan, f. a kind of dance.

Pausonias,

a famous Laecedemonian Captain; also a outh who slew Philip of Ma∣cedon, because he had no re∣dress for being ravished.

Peeper,

c. a. Looking. glass.

Promises,

and Vows in Love to be observed, &c. Promises in Love-matter when avowed and sworn to gain cre∣dit with many, though after∣wards they repent their Cre∣dulity, especially if upon such Considerations Virgins trust too soon. There is a Fable, that Jupiter being much in love with Jano, one day singled her out, and raised a great Tempest; to shelter her self from which she sled into a Cave, and he flew after her, in the shipe of a Cuckow, into which he had transform'd himself, and light∣ed in her lap. She much plea∣sed with the Bird, put it near∣er to a warm place: which he no sooner touch'd, but he re∣turn'd to his proper shape, and would, forsooth, have been nigling of her; but she was so prudent as to resist his Embra∣ces, till he vow'd and swore to marry her, and then she gave her consent. And we find he

• kept this Vow. Yet for all that they live'd but very scarvily to∣gether, though of a Celestial strain. However, I would not have our Earthly Beauties lay too great a stress upuu such Vows and Promises, left when their Virgin Roses are cropt, they stand like unregarded bushes. It is the common Complement of some men in such cases, when they aim at your Honour, not to regard what they swear, say, or do, so they can thereby obtain their ends; for tho behind thy back they laugh in their sleeves to think what advances they have made, and how easy and coming they find you to their purpose; but before your face what protections will they 〈◊〉〈◊〉 make of Hanging, Drown∣ing, 〈◊〉〈◊〉 or Stabing themselves, 〈◊〉〈◊〉 they may not Enjoy your Love, tho they mean no such 〈◊〉〈◊〉: they as well as your 〈◊〉〈◊〉, can shead false, deter∣mining Tears, and Act over a 〈◊〉〈◊〉 Passion so to the Life, 〈◊〉〈◊〉 you would swear it was 〈◊〉〈◊〉 and many are too apt to 〈◊〉〈◊〉 it so, and thereby are 〈◊〉〈◊〉 to have bowels of compassion towards this supi••••d suffering and afflicted over, when they hear them 〈◊〉〈◊〉 and say,

  well my dearest, 〈◊〉〈◊〉, and most pleasing Mi∣stress, you see to what Ex∣termity your denial has forc'd 〈◊〉〈◊〉, even to the making my 〈◊〉〈◊〉 irrevocable be any but our hair self; and then when 〈◊〉〈◊〉 toe late, I doubt not but you will shed a tear to hear you have murder'd me by your denial; and that I fall by a violent death for your sake.

  Which story being se∣conded with a few tears, too often goes down with the cre∣dulous Virgin, and she by her compassion, where there was but little need of it, is undone. yet it is not good Jesting this way; those Vows, or ought they know, as high as they set by them, may be register'd in Heaven, as we before have hinred; and may had down Vengeance upon the Violators of them when least expected, when they are huging them∣selves in a pleasing security, and bostling of the spoil, they have grin'd thereby—Promises and Vows on the other side, in Women, are likewise very fre∣quently violated; and, what is worse, many of them at the very time they make them, in∣tend not to keep them, but prostitute them to their Ends and 〈◊〉〈◊〉. They have tears at 〈…〉〈…〉 naturally look 〈◊〉〈◊〉. But these things most properly belong to cun∣ning liking Women. Aretines 〈◊〉〈◊〉, when her Sweetheart came to Town. wept in his 〈…〉〈…〉, that he might imagine those tears were shed for Joy of his return, though she had twenty more at the same time; and to these Crocadile tears they will add sighs, sobs, and seem sad and sorrowful, look pale and merge, neglecting their Dress, and go carelesly, that you may fancy your neg∣lect makes them take no de∣light

Posthume

l. a child born after the Fathers death.

Philyea,

the Daughter of Oceans Pandor, (from the Belg. Pander; that is, he 〈◊〉〈◊〉 takes a 〈◊〉〈◊〉 or Pledge; the Souls of such as 〈…〉〈…〉 of him, are pawned into 〈◊〉〈◊〉 hand, as to Asimleus his 〈◊〉〈◊〉 berlain) a He-Baud.

Philters,

their pow∣er and force to cause Love.— Philters are held by many 〈◊〉〈◊〉 be great Provocatives to Love or rather Lust; and some have used Amulets, Spells, 〈◊〉〈◊〉 Images, and such unlawful pra∣ctices to compass their desires. It was given out, that a Th••••••∣lian Girl had bewitch'd 〈◊〉〈◊〉. Philip of Macedon, enforced him by Philters to love and dear upon her; though when

• ... O••••pia, his Queen, observed her Beauty, she disbelieved it, and ascribed his Love to that alone. And some, none of the least wife, will not credit that any such thing can be done to force love; but others again affirm it, telling how strangely many have been infacinated by those that have been deform'd, al∣ledging, that it is common for Witches to make such Philters as shall cause Love or Hate at their discretion. Hieron tells as, that a young man gave a 〈◊〉〈◊〉 one of these Philters, that made her, though she disdain'd distraction before, run mad for love of him, and was after a long 〈◊〉〈◊〉 cur'd by Hilarian. Plutarch says, that 〈◊〉〈◊〉; his death was occasion'd by a Lucullus and that might be; for there are Poysons mixed in them to inflame the Blood, which nor well corrected prove 〈◊〉〈◊〉, Cleopatria is said to use much means to chain Mark Ari∣•••• to her Embraces. Charles the Great, is said to dost upon Woman of mean beauty and extract for many Years, to the neglect of his Affairs; and then this Woman dy'd, he 〈◊〉〈◊〉 her Coffin to be hung 〈◊〉〈◊〉 Jewels, and carry'd it 〈◊〉〈◊〉 with him where e're he 〈◊〉〈◊〉, till it was reveal'd to a 〈◊〉〈◊〉, three pray'd he might over himself from so great folly, that the cause of it was 〈◊〉〈◊〉 the Womans Tongue. 〈◊〉〈◊〉 Bishop thereupon search'd and found a small Ring; upon 〈◊〉〈◊〉 his passion towards her 〈◊〉〈◊〉, and he fell extreamly in love with the Bishop, hardly enduring him out of his sight, who thereupon considering the ••ing had some Necroman∣tick Force in it, threw it into a Lake and the Emperour neglected him, and built an house in the Island that stood in the Lake, as also a Temple by it, to his great cost, and neg∣lecting all his other Palaces, was extreamly delighted there, till he dy'd. Some Writers have suspected the Lady Catharine Cobham to have gain'd Hum∣phrey Duke of Glocester to be her Husband, by such Arts; and that Roxolana bewirch'd Solo∣mon the Magnificent to love her even to madness, by the means of a Philter she recei∣ved from a Jew. And Salmatz affirms it is an ordinary pra∣ctice in the Kingdom of Fess, in Africa. Some ascribe it to the Devils Enchantments ra∣ther than the Force of Drugs, though they are used as a visi∣blements. And others on the contrary, will have it, that such Effects, suppos'd to be done by Charms and Philters, proceed from Natural Causes, as mens blood Chymically prepar'd; which as Ernestus Burgravius says, much avails. He says, it is an Excellent Philter, but not fit to be us'd, or made publick. Mandrake Roots and Apples are held by some to have pow∣erful Effects in this nature, also dead mens cloaths, certain hairs in a Wolfs Tail, the powder of Swallows or Doves hearts, sundry sorts of precious stones, and that small Bladder which

Prognosticks

of Love Melancholy.—Prognosticks or Presage of things, have in an∣cient times been held in grea∣ter Esteem than in these our days, though they have not lost all the regard due to them; and indeed, were they more curiously scann'd, matters in many affairs might go better than they do. But waving all other matters, we must only now handle such Prognosticks as are suitable to our Subjects: and amongst them those of love Melancholy are worthy our Observation; and the sorerun∣ners of such melanchol, are unaccountable Disorders in the mind, Suspicions, Fears, Cares, Jealousies, and such like with∣out any sufficient ground, war∣rant or reason for such Anxie∣ties. Now the Question re∣mains, What will be the Evces of these miseries? Some are of Opinions, that it will fix 〈◊〉〈◊〉 a Love-melancholy in the mind, that is cannot be remo∣ved neither by Physick nor found Advice; and that the Physician himself, thus possest may despair of his Art, and complain with Apollo, when that no medicable herbs can cure Love. Eurialus being thus taken, when his Friends came to perswade him cut his passion, he figthing, 〈◊〉〈◊〉 Go, bid the Mountains cool down into the Plains, the ri∣vers run back to their Foun∣tains,

• and the Sun leave its wonted course, and make its Diurnal Road from North to South. You may as well bid this, with as much hoped suc∣cess, as bid me not love.

  First, Seas shall want their fish Mountains their shade, Woods birds sucet Notes, and the Winds murmur fade; Before my Love to Sylva is ul∣lay'd. Physick may Remedy each sad disease. Excepting Love; but that it cant appease.

  Pretenders to love are never afflicted with this distemper; and therefore after they have broke off, or are slighted and frowned upon, you may con∣clude their Love was like a painted fire, the resemblance without heat indifferent; there∣fore we intend not in this place to give advice to such as have no need to it, but rather to those that want our compassi∣on, and are really to be pity'd; in those where find it too frequently break out into out∣ragious and prodigious Events. Cupid and Bacchus, above all others, raise the greatest storms in men and women, and run us many times even to madness, or at least to be besides our selves. Therefore to prevent the danger, we ought at first to be moderate in both, and not sip in more than we can rea∣sonably bear, and work off again; for in one sense a man may as well be drunk with love as Wine; and it is indeed the worst of the two, because more lasting; when the other, per∣haps, is but a Nights debauch, this many times stupifies the senses all the days of Life, locks up his Reason in the Dungeon of headstrong willfulness and self-blindedness, placing an un∣ruly passion, as Goaler, to keep it strictly in Chains; so that a man or a woman thus divested, may justly be term'd an irrati∣onal Creature, acting in some degress worse than they. Mark Anthony had such a love to Cle∣opatria, that none could wean him from it, first, by giving himself up to sloath and wan∣toness, lost that great Name he had gain'd in War, then the love of his Soldiers, and lastly, the Empire of the East, and for dispair and madness kill'd himself, and brought Aegypt, and other Countrys, into an Extream Calamity. The fair Inchantress likewise kill'd her self by clapping Vipers to her breasts; and so ended their Love Fevers in a doleful kind of Melancholy. How many might we name that have lost themselves, and their flourish∣ing Fortunes upon this account, throwing themselves, as it were, from Precipices, or into Yawning Gulfs, when they might have stood firm, or mov'd on smoothly and unin∣terrupted, —Platina says from hence came Repentances, though of a strange kind, Do∣tages, Ship wracking of Wits and Fortunes, and violent Deaths. And some hold the

Prognosticks

of Je∣lousie, Madness, Dispair, 〈◊〉〈◊〉 Examples, &c.—Progno∣sticks of Jelousie, are 〈◊〉〈◊〉 and various, and we find they Tyranizing distemper 〈◊〉〈◊〉 first with a kind of 〈◊〉〈◊〉 and dulness of the Spirits, the it is formed into suspicion.

• ... •••• from thence grows up to hatred, and from that to Madness, Fre••••ey, Injury, dis∣pair and Murther, if it to be not removed or prevented in time. There is nothing so bloody as the fury of a Jealous man in his enterpriz'd Revenge, and if they are hindred in that, they many times turn their Fury on themselves, and are destroyed by their own hands. And Cyprian says it produces a fruitful mischief, is the Se∣minary of offences, and Foun∣tain of Murther. A thousand Tragecal Examples we might mention, antient and modern, Hercules was Poison'd by Deia∣nita, Amestris, the Wife of X••xes, finding his Cloak in the House of Masista, presently grew Jealous of his Wife, got her into her Power, and glut∣ted her Eyes with Cruelty, by fleeing her alive, cut off he•• Ears, Nose, Lips, Paps, and likewise her Tongue out, and left her to dye in that miserable condition, Deutera, the Wife of Thexiebar King of France, having had a Fair Daughter by another Husband, grew Jealous that she sought to take the Kings Love from her, and Transported with this Rage, like a Barbarous Inhuman mother, caused the beautious innocent maid to be murthered. Ferdinandus Chal∣••eria cut off Getherinus a Nobleman's Legg, because , as he supposed, he look'd too familiar upon his Wife, which occasioned much blood shed by the Quarrels that ensued upon it amongst their Rela∣tions; and another who sus∣pected a Fryer that often Visited his House, being in the Chamber when his Wife was Delivered, and seeing the Child in the Caul, he imme∣diately swore the Fryer had Cuccol••ed him, and that must of necessity be a Child of his begetting, and the Learned Reason he gave for it, was, that it came into the World wraped in a Fryars Caul or Hood. Fulgosus, a Woman of Narbone, though one would hardly think that a Woman would be so unkind to herself, took her Husband Napping, and in his sleep cut off his Genitors, because she sup∣posed he performed Duty somewhere else and neglected it at home, resolving, since they were in a manner useless to her, no body else should be the better for them. — Pain almost of any kind is doubtless nothing to the Tor∣ments of Jealousy, it puts the party as it were upon the Rack, and Afflicts him in every part. At Basil there was a Painters Wife who had bore her Husband nine Children by that she was twenty seven years of Age, and then upon a Ca∣price, of which she could give no reasonable account her self, she must needs grow Jealous, which in a small time increas∣ing, utterly destroyed her Quiet and Repose, nor would she eat and drink at home for fear, as she said, her Husband should Poison her, Felix Peter

• tells us of a Physician that went mad through Jealousy. Of a Merchant that Kill'd his Wife in the humour, and afterward himself. O a Doctor in Law that cut 〈…〉〈…〉 Mans Nose, because whilst the fellow was telling a blunt story, his Wife smiled at it. — Prognosticks of this Kind may be taken from the Humours, for when they are once stirred, and the Imagination disaffect∣ed, Jealousy soon enters, va∣rying it self into divers forms, and many absurd Symptoms accompany it, and when it gets too large a scope, and taints the blood, then it turns to Madness; And a Baker being once in a Phrensey Fit Gelded himself for no other Reason, as he afterwards confessed, but to put his Wives honestly to the Touch-stone. Jealousy makes men fall out into ex∣travagant Ravings against the Fair Sex, when perhaps there is no ground for it, but their 〈◊〉〈◊〉 is a corner of a room; you may where such Jealous Pates resort, hear one cursing and banning his hard Face to be liked by her on whose Constancy he thought he might have wagered his Soul. Another in another concern is perhaps a whining and smiling because he finds, he thinks, his Wife Loves an∣other better than himself, and he cannot discover the im∣magionary Gallant to be re∣venged on him, and so he vents his Stomach in tears of anger. A third who fancies himself 〈◊〉〈◊〉, falls against all Woman Kind, and con∣cludes there are none but what are Dishonest and Inconstant, and so vends his Spleen against the whole sex, in a sharp Sa∣tyr to this purpose, which in a strutting manner he belches out in C••non Roar, &c. viz.

  Trust thou thy Ship to Sea and Wind. But not thy self to Woman kind; For the inconstant Wind and Sea Are Faithfuller by far than they; They all are Treacherous in their Love, And if by chance one constant prove, I know not how she e're could be Made constant from Incon∣stancy.

  Thus we see Jealousy is a severe ••••••menter, he Perse∣cutes those that entertain him perpetually without giving them the least Intermission, it is a plague next to the ever∣lasting worm, and throws the party into abundance of in∣conveniencies, and many times fatal mischiefs; it is like the Devil mentioned in the Gos∣pel, that possessed the youth, it sometimes throws them into the Fire of burning anger and furious act; times into the Water of cold Melanchol∣ly and Sullen morossness; and a man had better, if he would consult his Reason, be a hun∣dred

• ...

  times a Cuccold in earnest, than troubled with Jealousy, tho but upon bare ••armise, or suppo••tion; it is a crime that brings its punish∣ment along with it, and a Vir∣tuous Woman is at full re∣venged of her Jealous Husband by his own jealousy. — Pardon us, married Ladies and Gentlemen that having had often occasion to Discourse of Jealousy and its effects,* 2.1 Occasioned mostly by bare surmise, we come now to say something of those who have a real occasion to be so, were they never so foolishly enclin'd. It is many an honest mans for∣tune to be a Cuccold, who takes it patiently, and is to be accounted so much the Wiser, if he cannot prevent it, without greater mischief and inconve∣niency, it is perhaps the hon∣est Gentlemans Fortune to be so, and is as Hereditary to him as his Land; and why then would any be so nicely uncon∣scionable as to have his good natured Wife go about o de∣bar him of that which, if you will believe the Astrologers, the Stars have long before pointed out for him; besides, the Natural Philosophers tell us, that Women are more prone than Men to amorous desires, and love we have heard will break through the Walls and Gates of Nunne∣ries, much more enter the open Doors of those that have tasted of its pleasures; for grant we that wives be never to Chast, the Husbands will be frequently shewing bad Ex∣amples to incite or provoke them to Desire, or revenge, by buzing about their Cham∣bermaids, or starting aside in∣to a Neighbours bed in his absence; how then in Con∣science can they then be Jea∣lous when themselves have drawn the Pattern to be imi∣tated; nay, some have been so, Generously inspired as to put tricks upon their own Wives that way, by helping others to lye with them contrary to their Knowledg, and this besel a noted person in our days, which story, for a Caution to those that would avoid being dub'd Knights of the Forked Order, will not be amiss or unpleasing in this place. — Passionate Love for Kitchen-maid, a brisk, plump, tho honest Lass, had so vio∣lently possessed a married Gentleman, with the desire of Enjoying, Ladies, what we will not name for fear of forcing your modesty to a blush, and was so importunate with her, that after many denials, being tired out, and yet persecuted on, she revealed the secret to her mustress, who was very much incensed at his Ingrati∣tude; but knowing not how to remedy it by open force, she resolved to use a stratagem, ordering the Wench seeming∣ly

• ...

  to comply with him, and she would in the dark take her place, and in conclusion make him see his Folly and Error, which may be a means to refrain him. In the mean time the Husband had made a young Spark of his acquain∣tance, privy to his Solicitati∣ons, to draw him in (who was prone enough of himself at that Game) for a snack in the Charges, if the wench should happen to prove with Child; seemingly accorded; his Friend, glad of such an op∣portunity, was contended to accept of his leavings, he had seen the Girl by day, and doubted not but she would feel as well by night; the Room was dark, and it was to be a silent meeting, least the good Wife, who was then in the bed, should hear and disturb it; she received him not as a Married Woman, but with the striving; and struglings of a coy Virgin, so that by that means, and a glass or two of Wine he had in his head, he never dreamt of the Change that was put up∣him; his companion was placed behind the Hangings (ans as soon as our tired Gentleman withdrew, seem∣ingly for the Chamber-pot, purposely set on the further side of the Room) he slept into his warm place, the o∣ther with his Cloaths under his Arm retired and left him, and he performed his task so well, that the Gentlewoman all this while supposing it her Husband, but wondering at his Vigorous improvement, im∣puted it to his Imagination that he had a fresh Lass in his Arms, and therefore resolved so say nothing, as being de∣sirous of repeated Expe∣riments of this kind; however, thinking to startle him when day light gave him a prospect, she unwittingly slipt her Dia∣mond Ring upon the young Gentlemans Finger, which he taking for the Watch Token to be gone, arose and follow∣ed his Companion to the Tavern, where they had ap∣pointed to Revel all that night in Triumph over the Virgin Conquest they supposed they had gained, but the Ring appeared unexpectedly, dash∣ed all the meriment, the Husband instantly knew, and presently concluded he had put a trick upon himself. Now pray give us leave to demand with what Reason or Conscience this Gentleman could be Jealous of his Wife; the Woman in this case was Innocent; and tho her Hus∣band was as much a Cuccold as a Cuccold cau be; yet she was guiltness, because her mind and intention contribut∣ed not to the Fact; and so we acquit her, and hold her not∣withstanding to be an honest Woman, for the Body is not capable of sinning, unless it be first formed in the mind, and in this case no such thing ap∣pears, and the Gentlemans wisest way had been to have

• ...

  held his Tongue for her Con∣science sake, and his own Re∣putation; but Jealousie got so much the upper hand of him that he could not refrain blowing those horns himself had caused to be made and s••ted to his brows, by which means he became a very no∣ted Citizen, being every where pointed at for his sol∣ly. —Put the case a man be Jealous of his Wife without a cause; this very wronging her shall in revenge prompt her to do that which she otherwise never designed, for nothing exasperates a Woman more than distrust unjustly 〈◊〉〈◊〉 upon her, as if she had not a sufficient discretion to Govern her self without set∣ing spies or a guard over her. We shall show you in another example how this kind of usage contributed to another Gen∣tlemans misfortune; he had been, tho but a young Spark, yet an old Sinner at this kind of Game, and above all things dreading to be a Cuccold, he was very different in the choice of a Wife; this frightful bug∣bear, even at a distance, making him some times con∣clude never to Marry, but then being Heir to a pretty good Estate, the main he found would fail, and it would pass after his Decease into another Family; but that which most moved him to comply with Matrimony, was, that part of it being Mortaged, he wanted a Wives Portion to redeem 〈◊〉〈◊〉, and at last found out one suiting hi humour, young, rich, fair and witty, and in a short time clapt up the March; having brought her home, he put her under the Ward of an Old Aunt that was his House∣keeper, with a strict chare, at the peril of her place, to watch the young Ladies wa∣ters so narrowly, that she should let none slip without her obsrevation, suffer her to go no where without her and no company with her but in her hearing; this made her stomach it extreamly, that instead of the freedom she Expected in being a Wife, she found her self but a Pri∣soner at large, having always her Keeper at her heels. This put her upon revenge, which otherwise perhaps had not come into her thoughts, she took opportunities to so∣licit a young Gentleman, that had the freedom of the House, not with words, for that she durst not, but with her Eyes, and some Dumb Love signs, of which Language he was not ig∣norant; but how to compass their desires they knew not, but upon consideration the Lady was to make a Visit to a Couzen of hers, or she pre∣tended to do, and having her Governant at her heels, just as she was about to enter the Door, a pail of water came sousing upon her out at a Window, as by accident, which wet her all over; but Love and Expectation had too much warmed her with∣in,

Perswasion

prevails against Love Melancholy.— Perswasion (tho Threats and false Representations of the party lo∣ved to the party loving,* 2.2 may sometimes pre∣vail) is a more gentle and easy way, and best to be approved. But where Lenitives will not effect the Cure, Corrosives must be apply'd. However, good Counsel and Advice, though some reject it, is of great use and Efficacy, if it proceed from Wife, Fatherly, Reverend and Discreet Persons, who have any Authority or Awe over the Party, or from those from whom he by the ties of friend∣ship has a Respect and Kind∣ness; and this, Gord••niss, a learned Physician, says, ought to be apply'd before any other Remedy; but not till the fury of the Passion is a little spent, and some absence has weaken∣ed or allay'd it; for as Ju∣dicious Observer takes notice, it is at first as Intempestive to give Counsel as to go about to

• dry up the Tears of Parents when those Children they in∣tirely love are at the point of Death. Seneca says of this Kind of Love, it is learned of it self, but without a Tutor hardly left. 'Tis convenient therefore to have some Judici∣ous Overseer to Expostulate calmly, and shew the absurdi∣ties and incoveniencies of an unruly Passion, with its Imper∣fections, and the Discontents that usually ensue, which they themselves cannot at that time apprehend a right. I will, says one blinded by Passion, have such a fair Damsel, tho I lose my Parents love, the love of all my Friends and Relations, undergo want, poverty, or any misery; the Enjoying her lovely Person will over recompence me for any misfortune that can befal Thus the sick brain'd Lo∣ver raves, and is to be pity'd; for if he obtains his desire, and the heat of his Passion is aba∣ted by Enjoyment, he stands amaz'd at what he has done; and thinks all that has pass'd to be the Effects of a Dream, he stares at his Folly, and re∣pines at his hard luck; and seeing his Friends renounce him, other slight and laugh at him, and within a while, perceiving Poverty, with her calamitous attendants, Hunger, Thrist and Rags, about to rush in at the fore door, his Love, after a quivering fit or two, ei∣ther expires or retreats, as the Countrey People say, out at the back door. Now his Eyes are open, he sees his Folly, and would at any rate be off from his bargain. This Repentance begets Heart burnings, Strife, Jealousies, &c. that destroy the peace and quiet of his life. Many such unadvised Matches have happen'd in our days by the Passion, Weakness and O∣versight of either Sex, which makes an Over kind Sufferer that Exclaim against such Kind of Love, viz.

  Be gone, he gone, thou wheed∣ling Cheat; Thou Enemy to all that's Great; That only wer't at first de∣sign'd To be in pleasing Torments kind. Thou lovely Paris dids•• de∣stroy In a worse flame than the Greeks Troy. Well may••t thou still delight in strife That to a Tempest owd'st thy life Hence all the beauteeus Sex we 〈◊〉〈◊〉 Have learn'd Inconstancy from thee. Be banish'd then to some cold Isle, Where never yet the Sun did smile; And only there Exert thy power Where Ice glaz'd Se••s embrace the shoar. I'll burn my Songs, I'll break my Lyre, Vnless they nobler thoughts inspire;

• And on the Thebian Swan will fly To view mellodious worlds on high; Where Love is pure, where Joys can never die

  There are but two sorts on which Love can fix; that is, on those that are Vertuous and those that are otherwise; On a dishonest woman love is but lust, and is the greatest degree of Folly imaginable; for as Aeneas Sylvas says in one of his Epistles to his Friend, a disho∣nest woman is a Poler of Youth, a Ruin to mankind, a lost de∣struction, a devourer of Patri∣monies, the downfall of honour, fodder for the Devil, the Gates of Death, and the Supplement of Hell; a sweet poyson, bitter hony, a delicate misery and a vo∣luntary mischief. And Lucretia, one of that Profession, inge∣niously confesses, that Theft, Envy, Sacriledge, Pride, Gluttony, Anger, Murther, &c. were all born that day a Whore began her profession and further says, Her Pride is as great as a rich Churl, she is more Envious than the pox, as Malitious, as Melencholy, as Malitious as hell, and if, from the beginning of the world, any has been superlatively wicked, it must be a harlot. O Antonina, continued she, how many have I ruined, caused to be wounded and slain? Thou seest what I am without, but G••d knows within I am such a soul Wretch, such a puddle and Cinque of sin. that Hell affords not a worse.—Pray tell us now, this being the true Cha∣racter of a Strumper, what delight any but Madmen can take in them; and yet we see how many doat upon these painted Sepulchres, that tho they have a gaudy out-side, are fill'd with french and Rotten∣ness, within so many Pandora's with boxes full of deadly plagues. Yet these, by many a keeping madmen; for they cannot sure be in their senses, and guilty of such a Transcen∣dant Folly; nay, even those that have Fair Virtuous Wives, are many times so poffest with this Phrensie, s••ghting their chast Embraces for the mer∣cenary smiles of a painted car-case full of Impudence and Diseases.

  They bravely do maintain these Jilts in Tomn, Whilst my great Ladies are in haste sent down; And forc'd in Country Mansion house to fix, That Miss may rattle in her Coach and six.

  We think the true Character we have given her, may be an Antidote against Lerchery, where there is but a glimpse of Reason to discern the mise∣ries that follow close at the heels of such lawless lusts, tho in all we have said, we do not forbid a Virtuous Love, where it is Mutual, stable and Agree∣able. Propose to your self seriously if your Intentions are honourable, whether it be

Perjury

to be Avoid∣ed in Love, &c.—Perjury among some Rhedomontado pretenders to love, even of either sex, it set lightly by, and in Excuse for the breach of their oaths, vows, and solemn Protestations, they would flamn us with an old tale of the Antient Poets, that Jupi∣ter, having in his may scapes and transformations, been guil∣ty himself. In Compassion to the frailties of Morral lovers, puts all their vows in a bot∣tomless bag, never to rise up in Judgment against them; but however, they may flatter themselves it will not serve their turns, an oath, tho not taken in manner and form be∣fore a Majestrate, is not a mat∣ter of such light moment as not to be regarded or trifled with, it is a solemn and sacred security, as one can give to an other, and God himself is the witness to it, and in some de∣gree is Engaged to see it per∣formed, or in his Justice to

• revenge the afront, and dis∣honour done to his Name, as indeed to the terrour of man∣kind, he has very often done in the most Astonishing ways, the more lively to express his high displeasure.—Pitious was the fate of 〈◊〉〈◊〉 and her Children, who was betray∣ed into her Brother 〈◊〉〈◊〉 hands, who resolving to seize to himself the Kingdom of Macedonia, after the Death of Alexander th' Great, to which Arsina's Children had the right, as Sons to Lysimachus, the de∣ceased King of Macedon; he laboured to get Lysymacus and Philip, the two young Prin∣ces, into his hands, but find∣ing it could not be done by force, he betook him to fraud, and wrote many kind and en∣dearing Letters to his Sister, proposing, by his Messengers, a Marriage with her (a thing then usual in those Countries) and that her Children, after his decease, should enjoy not only that, but his other Do∣minions, and to this he pro∣mised to Swear in the Temple. By these fair Promises she was perswaded to yield to his proposals, and sent some of her faithful Friends to take his Oath, which he gave them in the antient Temple, touching the Altar and the Images of the Gods (the custom of those times) Cursing himself if he did not desire the Marriage, and to make her Children his Heirs. In brief, he Married her, and set the 〈◊〉〈◊〉 upon her Head, to the great rejoy∣cing of the People, call'd her Queen, and the Royal Partner of his Dominions, at which being overjoyed, and 〈◊〉〈◊〉 badly blinded by her Love and his Flatteries, she went before to Cassand a, a well Fortified City, where her Treasures and her Children were, and sent the young Princes, the one of Sixteen, and the o∣ther Thirteen years, to meet their Uncle or New Father is Law, whom he met and close∣ly Embraced without the G••tes, bringing them along with him; but having entered with this Army, he immedi∣ately caused the Royal Youths to be Slam in their mothers arms, where they fled for shelter; and made her the more miserable in this, because she might nor dye with them, having in vain interposed her self between them, and the Swords of their Executi∣oners; she was likewise her self driven into Exile by her Perjured Brother and Hus∣band; yet this Triumph was short, and swift footed Ven∣geance overwhelmed him 〈◊〉〈◊〉 ruin; for being overthrown by an Inundation of Gauls than broke into Macedonia, he was taken Prisoner, and after much Despight used towards him by those Barbarous People, they cut off his Head, and carried it about at the end of a Speat in decision.—Perjury brought one Ann Averies, a Widow, to a sad end; for she had no sooner Foreword her self a∣bout some mo••ies that was to

Paticure,

Admirable in either Sex.—Patience is a necessary exercise, for every one that lives in this World, for there is none so free from one cross or other, but this Virtue will be wanting to ren∣der him the more easy in the course of his life. The Fe∣male Sex especially ought to be endued with it, because they have frequently occasion 〈◊〉〈◊〉 it. Every one knows how to Row in a Calm, and •••• indifferent Pilot, in a quiet ••••••son, will ••eer a Ship; but the Conduct of the Govern∣••••••••, is most praise worthy, who shows best to conduct his 〈◊〉〈◊〉 aright, when the Winds 〈◊〉〈◊〉 en••aged, and the Seas run high, and the Winds have put •••• Waves into a vehement 〈◊〉〈◊〉. In live manner, 〈◊〉〈◊〉 •••• no extraordinary commen∣••ation to appear mild, when 〈◊〉〈◊〉 is no rubs in the way, 〈◊〉〈◊〉 this Virtue is, when the 〈◊〉〈◊〉 rise high to bridle 〈◊〉〈◊〉, and keep down our re∣••ments in the midst of in∣••ious Provocations; so no∣•• a Victory deserves those 〈◊〉〈◊〉 that perhaps the 〈◊〉〈◊〉 Conquerer never me∣••d. —Patience, or a power to over∣come passion,* 2.3 was very strong in Dr. Comper, Bishop of Lincoln, for having been eight years in gathering Notes to compile a Book, which now goes by the Name of his Dictionary; his Wife more de∣sirous of his Society than that Affair would allow; and also fearing the impairment of his Health, by such a redious Study; in his absence, getting open his Desk, the 〈◊〉〈◊〉 them all, than which, nothing could be more provoking to a learn∣ed man; yet he received it with that Patience and Mode∣ration, that he vexed not himself that any could out∣wardly perceive it, nor shewed any resentment, in reproaches or giving her an angry word, but patiently set down and began it again, so that it took him up the other eight years before it could be finished, as resolving whatever pains it cost him, not to disappoint Posterity of his worthy 〈◊〉〈◊〉.

Phaucy,

What it is. —Phancy, is that which strangely carries our minds a∣bout, and fixes our thoughts upon various things, but rare∣ly continuing long at a stay, It twirls us round, and makes us dizzy; so that we are as it were in a mist, and are at a loss, till in its eternal Roving, one phancy jostles out another; our follies or defects of this nature can∣not be better described than

• by Democritus to Hippocrates. Pardon us, Reader, if it be somewhat tedious, because it is much to the Purpose; and therein you will be made a∣mends for youe Patience. The People of Athens thinking De∣mocritus 〈◊〉〈◊〉, sent for the afore∣mentioned Learned Physician to cure him, who found him in his Garden, at his study. At the approach of Hippocrates, he 〈◊〉〈◊〉 heartily, as Knowing his business before; and after some words passing between them, he told him, that those who had sent him, were mad, and not himself; For, says he, they give themselves up to the 〈◊〉〈◊〉 and Fopperies of the Times; and would is not make one laugh, to see them Empty of all 〈◊〉〈◊〉 actions, hunting after Gold, and having no end of Ambition, taking infinite pains for a little Glory, and to be Favour'd of Men; Frequent∣ly 〈…〉〈…〉, when they only meet with 〈◊〉〈◊〉, never pleased how it change of Recreation; The martyr'd Couples, fancy each other for a while, and own their 〈…〉〈…〉, and they grow 〈◊〉〈◊〉 in their affections. Great care is taken to get and bring up Children; but then, like an Hen, as soon as they are from under their Wings, little regard them, as to their manners and behavi∣ours, nothing of the Excellen∣cy of the mind being taken no∣tice of; and so they flourish in outwardthing, let every thing else, more as Fancy drives. How many strange humours are in men? when they are poor they seek Riches; and when they have obtain'd 〈◊〉〈◊〉, they have not the hearts to en∣joy it as they ought, but either 〈…〉〈…〉 it up, or 〈…〉〈…〉 and Luxury, •• 〈◊〉〈◊〉 their health, or destroy themselves. How do their Fancies lead them to Jar and contend, Relation with 〈◊〉〈◊〉, &c for 〈◊〉〈◊〉, and crave after Riches almost in their Graves, when they know 〈◊〉〈◊〉 can carry nothing with them; and their Children, to whom they should leave it, are many times dead before them, or 〈◊〉〈◊〉 Riches left them serve 〈◊〉〈◊〉 hasten their miseries; 〈◊〉〈◊〉 pussed up with pride, they 〈◊〉〈◊〉 into divers Evils; They miss account of divers senseless 〈◊〉〈◊〉 on which their Fancies 〈◊〉〈◊〉 Value, as Pictures, Statutes, 〈◊〉〈◊〉 the like, when they 〈◊〉〈◊〉 regard to their having Neigh∣bours, and Relations, 〈◊〉〈◊〉 effect difficult things, 〈◊〉〈◊〉 are for roving from place to place, not bring quiet i•• 〈◊〉〈◊〉 They commend courage and strength in War, and yield themselves to be overcome with their Vices, &c 〈◊〉〈◊〉 now, continued be, if these 〈◊〉〈◊〉 were not Rise in the World should have no cause of 〈◊〉〈◊〉 It is not that I am so ••∣turally prone to it as they 〈◊〉〈◊〉 〈◊〉〈◊〉, but their Fancies 〈◊〉〈◊〉 Follys Extort from me 〈◊〉〈◊〉 Mirth. Hippocrates 〈◊〉〈◊〉 heard him with patience, low'd his Reason, and 〈◊〉〈◊〉

Powders

for the Hair, Linen and Sweet Bags.— Powders of this Kind are made several ways; and are of Great Efficacy for Ladyes. After you have made use of many things, if nevertheless you meet with any that defies your Charms, and is obstinate, do you not despair; for we will teach you how you shall tickle his Nose with a Powder, and cartously fetch him about with is, which will give you so rich a Scent, that the Roses and Violets in your Cheeks shall not make you hath so sweet.—Powder of a curious Scent, is made of Florentine Iris 〈◊〉〈◊〉, timely powder'd one pound, Benjamin four ounces, Cloves the like quantity, Starax two ounces; powder them all very line, use them, and well mix them toge∣ther. This you may 〈◊〉〈◊〉 to sent your Hair Powder we had, adding about 3 ounces of it, to a pound of Starch or Rice Grounds, well find and 〈◊〉〈◊〉. Again, take Iris Roots fix oun∣ces, Red Rose leaves powder∣ed four ounces, Cyprus half a ••iachm, Marjorum, Storax and Cloves of each an ounce; Yel∣low Saunders and Benjamine of each half an ounce, Violets 3 drachms, Musk a dicham; pow∣der these, isior Sweet Bags, or to lay among Linen, very grosly; him if let the hair, very fine.— Powder to give the Hands, or any part of the body an Ex∣cellent, odour, make in this manner. Take the pressings of sweet and bitter Almonds after the oyle is drawn off, of either sort four Ounces, the flower of French Barly, and Lu∣ptu, of each two Ounces, the Roots of Ins an Ounce, white Roses, dryed Benjamine, fix drachms, Salt of white Tartar, white Chalk, powdered sper∣ma 〈◊〉〈◊〉 of each half an Ounce, Oyle of 〈◊〉〈◊〉, one Scrupie, of cloves, and I aven∣der, each half of Scrapie mix, and make them into a pou∣der, well dryed, and if you would have your hands seem∣ed, and of a curious white, or any other part of the body, rub on this pouder and it will effect your desire, you may with Rose water, make it into a Past let your face, and it will beautify it.

Perfumes,

to 〈◊〉〈◊〉, Sweet Candles, &c.—Per∣fumes, Ladies, of this kind are very greatful to the finelling, and more advantageons where Lights are made of them, as Sweet Candles, &c you are, indeed, very much beholden to ordinary Candles; for when the gloomy Night would be∣friend your Chambermaids, and make them seem as handsome as your selves, that which dis∣covers the mistake, and makes you be preferr'd before them, is the Friendly Light those Candles lend; They shew the difference between a 〈◊〉〈◊〉, and the Foils that 〈◊〉〈◊〉 at∣tend

• her; but if those common ones are so serviceable to you, these will certainly be more; for if you can but once procure these Ignes fatui, to lead men about, you need never fear but to have servants enough dan∣cing after you—Per∣fumes are made sundry ways; but the best are these, Take Labdanum two drachms, styrax Calamint a drachm and an half, Benjamine, White Amber, Red Roses, Wood of Aloes, Cinamon, Cyprius and Cloves of each two Scruples. Amber and Musk each five Grains, made with Gum Tragacanth into small Cakes, the Gum being first dissolved in Spirit of Roses, one of which Cakes being cast on the coals, scents the Chamber with a very pleasing odoriferous Va∣pour. Again, Take dry'd Char¦coal, made of Willow, one ounce, Mirrh Wood, Storax, Aloes, Calamint, of each one ounce and an half, Labdanum an ounce, Amber and Musk, each seven Grains; dissolve half an ounce of Gum Traga∣canth in Rose water, with a little Spirit of Wine, and make them up into Rolls like small Candles, which being set a burning, will give a pleasing perfume. Again, Take Benzoin, Storax, and Calamint, each half an ounce, Wood of Aloes two drams, Zibet, not adul∣terated, one drachm, Galia Muscata, one Scruple, Oyl of Roses, and of Cloves, of each half a Scruple; mix them well with Damusk Rose Water, and make them into little Bails, and they are an Excellent Perfume.— Perfumes of these sorts add,* 2.4 Ladyes, the Roses Sweet∣ness to the Lillyes loveliness of your snowy hands. Scent then your Gloves with these Perfumes, and those that take you by the hand, shall find all pleasures grasp'd in an handful, wherein all Ravishing Objects are, that can convey those charming Delights to the admiring Fan∣cy, that pleases the sight, and feasts the Feeling, with its downy softness, and the Smell∣ing, with perfume.—Perfume, then of this Kind, to make it, Take an ounce of the whitest Gum Tragacanth dissolve it in Water; then take Musk, Amber, and dry'd Majoram of each one Scruple; boil them gently all together, and in the boiling add half a Scruple of Zibet; put these into a covered Vessel till they are cold; and when you have order'd your Gloves, sit for its being laid on, chase it into them, being cold, and smoothing them as well as may be, lay them in a convenient place to dry, or wash the Gloves, you first intend to per∣fume in White wine, then dry them in the shade; after that wash them again, in a pint of Rose Water scented with Oyl of Jessimine, Cloves, Nutmegs and Labdanum of each half a Scruple; then take Musk, Zibet, and Ambergreece, of each five Grains, beat them together in a Mortar with a little oyl of Spike and mucilage of Gum

Pride.

As for Pride, she hath so many feathers added to her wings, that she covereth all the earth with her shadow. Our men are grown to esseminate, and our women so man-like, that (if it might be) I think they would exchange genders. What modest eye can with patience behold the immo∣dest gestures, and attires of our women? No sooner with them, is infancy put on, but impudency is put on: they have turned Na∣ture into Art; so that a man can hardly discern a woman from her image. Their bo∣dies they pinch in, as if they were angry with Nature, for casting them in so gross a mould: but as for their looser parts, them they let loose, to prey upon whatso∣ever, their last darting eyes shall seize upon. Their breasts, they lay to the open view, like two fair Apples, of which whosoever tasteth, shall be sure of the know∣ledge of evil, of good I dare not warrant him.—Some Gentlewomen, have more to do, to attend their Beau∣tyes, than the Vestal Virgins to maintain their sacred Fires. In the morning they study their Glass, in the Afternoon, they are taken up and down with Visits, where you may see, they are not wronged by those, who have branded that Sex, with too much Loquaci∣ty: for there their Discourse, is so much and loud, that a few Women would suffice to make the Noise of a Mill. And it could be wished, their Discourse were not Lascivious, as well as Loud, for too often we find them Allurers of Men, and Corrupters of their own Modestly, by their wanton and unbridled Discourse: For the Tongue being the Orator of the Heart, declares the intent of the mind; with what care therefore ought Women to speak, and with what Mo∣desty to govern the Organ of their Thoughts, since few will be perswaded to believe, that any thing but what is Pure and irreproveable, will proceed from a Heart that is without Stain and blemish. There is a Phrenzy in the Pride of many Gentlewo∣men: He who would 〈◊〉〈◊〉 the Sun is taken up at the 〈◊〉〈◊〉; to death a little

• Body of meirs, whereof the Worms will quickly make a Dunghil, would think they had undertaken, to cover some Creature of a most pro∣digious Bulk. Should we reckon up all the Furniture of many Gentlewomen, as we ice them lying on the Table, having never beheld 〈◊〉〈◊〉 Vanity before, we should think it Mercery enough, to furnish a 〈◊〉〈◊〉 Ci∣ty, rather than the body of a true Lady. They are like those Birds who have almost no ••word but all Brothers; 〈◊〉〈◊〉 business it is, to adorn one of them man some do take who have a Common wealth to managed what shall we say, when they be∣gin the 〈◊〉〈◊〉 of their bodies, with the 〈◊〉〈◊〉 of their 〈◊〉〈◊〉, which insen∣sibly is 〈…〉〈…〉 with Painting and 〈◊〉〈◊〉, as if they would 〈◊〉〈◊〉 their Beauty from 〈◊〉〈◊〉. 〈…〉〈…〉 to Soft naked Bodies, than 〈◊〉〈◊〉 cover them. 〈…〉〈…〉 (saith one) may be reserved for the eyes of 〈◊〉〈◊〉 Headband, when almost through all Markets where 〈◊〉〈◊〉 the secret parts of his 〈◊〉〈◊〉 Lady are exposed, as if they were ready to be deliver∣ed to the best bidders.— Pride is an Enemy even to Beauty as well as Ver∣tue,* 2.5 and a graceful com∣pliance of the mind; it se••s marks of deformity upon the Fairest Faces, and utterly obscures its In∣ternal Loveliness; it is op∣posite to Humility, one of the most Sparkling Jewels wherewith a Lady can adorn her self; It is the greatest Or∣nament of the Christian Re∣ligion, the foundation on which all other Graces build, and ra•••••• their Pyra∣mids of Glory, to that Throne from whence they proceed, yet against to Divine a Vir∣tue, Pride proclaims an Irre∣concilable War; but it's Forces, tho very rash and headstrong, are notwith∣standing their dwelling and blustering, unable to prevail, for Humility is stronger for∣tified with its Valives, then Pride on all its cloudy as∣piring Mountains. But to wave this, let us seriously charge it on our Minds, and consider what any mortal Creature possesses, than can reasonably give it occasion of being proud, and boasting of 〈◊〉〈◊〉; truly we can see no∣thing that is worth a swel∣ing thought, or a pust up imagination; as for Man∣kind, the masterpiece of the Visible Creation, if the Body considered, it is weak and impure; our strength is in∣feriour to that of many beasts, and our Infirmities so many, that many times we are at a loss to number them.—Pride in beauty is ridiculous, because the

• Colours in the most beauti∣ful Face, are inferiour to the snowy Whiteness, or Car∣nation Tinsture, of many Flowers that enamel the fields, and are regardlessly 〈◊〉〈◊〉 under foot by unthink∣ing Asses; and all 〈◊〉〈◊〉 Creatures in their proper proporrion have as fair a ••ittle to be prov'd, as the most gaudy Rationals. If gay Apparel, which is the foolishest of all, can puff up any one, let the party con∣sider, that she wears but the spoils of Weeds, Beasts, Birds, and Insects, and if every one of these should call back what is long, the greatest Court Lady would be left naked and un••••rrav'd, like the Queen of the Earth, in her 〈…〉〈…〉 and In∣nocence, before guilt made her fly to the Creatures aid for Coverture. We are apt to laugh at the Peacocks or Turkey cocks Pride, when we see them spread and flourish their trains, and walk with stately steps, to shew how nature has adorned them, tho their gandy Feathers spring from the humours and moist air of their bodies, which give them their va∣rious dyes, when as we have shewed it is contrary to man∣kind. Those, if any, that are so Vain, to be Proud of Beau∣ty, ought to consider how fadeing it is, how subject to change and misfortunes; and tho it holds up for a time, yet every moment gives it a step towards Age, Wrinkles and Deformity. Some we have known proud of their Learning and Parts, but then it shewed, they had but little of either; for Learning is that which shews us the way to Humility, and to be Proud of that, de∣notes the greatest ignorance in the World; and indeed Learning is so long a getting, and so very Imperfect, that the greatest Clerk knows not the thousand part, of what he is Ignorant, and knows so uncertainly, what he seems to know, that it is little more, then what is told him, or what he guesses at, except those things that concern, and which God hath revealed to him, which also every Wo∣man knows so far as is ne∣cessary. The most Learned Man hath nothing to be proud of, unless this be a sufficient argument to exale him, that he uncertainly guesses at some more unne∣cesary things, than others, who yet know all that con∣cerns them, and mind other things, more necesary for the aged: of Life and Com∣mon 〈…〉〈…〉 Those that are proud of Riches, are forbid, even the Miser, that in a manner starves himself when his Coffers are cram'd with Gold, takes a secret pride, that he has his God in his Chest, and feeds upon the airy thoughts of what he will not part with for the

• supply of the craving ne∣cessities of Nature; let those then consider that will exalt themselves above their Neighbours, and ex∣pect homage, and almost adoration, from those that are inferiour to them in Riches; how much they are inferiour to a Gold or Silver Mi••e, to the rough and craggy Rocks wherein the Rubies and Diamonds Grow, or to the Oysters that breed the Oriental Pearl. Such as are proud, by reason of any excellency of the mind, may be pleas'd to re∣member, that all Souls are equal, and their differing operations, are because their Instruments are the better in tune, their bodies more Healthful or better tempered, which is no more praise to them. than that they were born in a distant Country; such as are proud of Birch, are proud of the 〈◊〉〈◊〉 of others, not of themselves, for if their Pe∣rones were more Eminent in any circumstance than their Neighbours, they are to thank God, and to rejoyce in them, but sill such Pa∣rents may be Idicos, or un∣fortunate, or deform'd, when those that are so proud of them were born, and at the time of birth it was in∣different to them whether that Fathers were Princes or Peasants; for they knew nor any thing, nor chose any thing, and most com∣monly it is true, that those who boast of their Ancestors, who were the Founders and Raisers of a Noble Family, do confess that they have in themselves a less Virtue and a less Honour; and consequently are degene∣rated. And what differences soever there are between them and their Neighbours, there ought to be no Upbraidings or Contempt; and if any thing is to be done, it must be with an humble Courteousness. For the least betraying of Pride and Haughtiness of Spirit, makes them reject even good advice. Let all remember what they are, before they were begotten, and then they will conclude they were no∣thing; what they were, in the first Region of their dwellings, before they breathed; and then they will find they were but Uncleanness; what they were so many Years after, and then they will find they were only Weakness and Imbecillity; what they are in the whole course of their lives, and then they will know they are but sinners; what in all their Ex∣cellencies, and then they will find it but lent, and that they stand indebted to God for all the Benefits they have Recei∣ved, and Enjoy in the first place, and in the next to their Parents, and the Creatures, that cloath and feed them. But they may, if the please, use the method of the Platonisis, who reduce all the Causes and Arguments for Humility which they can take from themselves

• to these seven heads; First, The Spirit of a man is light and troublesome. Secondly, His Body is bruitish and sickly. Thirdly, He is constant in his Folly and Errour, and incon∣stant in his Manners and good Purposes. Fourthly, his La∣bours are Vain. Intricate, and Endless. Fifthly, His For∣tune is changeable, but seldom pleading, never perfect. Sixth∣ly, His Wisdom comes not in any Full Proportion, till he has but a few paces to the Grave, and it be in a manner past u∣sing. Seventhly, His Death is certain, always ready at the door, but never far off.— It is past all doubt that a Fair Young Gentleman,* 2.6 who stands recorded in History, was very far from Pride, who being often in his Life time requested to have his Picture drawn, and courted to it by the greatest Masters of the Age, who covered it as a perfect Pattern of Masculine Beauty; yet utterly refus'd their Solicitations, telling them, he intended it not to be done till a few days after his Burial and so strictly enjoyn'd it by his last Will, dying in the strength and flower of his Age, to shew those that are proud of beauty, what a change Death makes, when opening his Sepalchar in or∣der to it, they found half his face consumed by Vermin, and his Midrist and Back-bone full of little Serpents, suppos∣ed to be bred of the Purrelacti∣on, so short a time had re∣duced him to, and so he stands Pictured amonst his Armed Ancestors; So soon does Death change the fairest beauty into Loathing. Riches have the same fare, for they cannot secure the Possession to the Grave, nor follow him thither to do him any kind∣ness; and how soon may we be hurried thither we know not. Seneca tells us of one Senecius Cornelius; a proud rich man, craftly in getting, and tenacious in holding a great Estate, and one who was as diligent in the care of his Body, as in puffing up his mind in the conceit of his accumulated Riches; having been one day to visit a sick Friend, from whom he ex∣pected a large Legacy, re∣turning home joyful, that the party was so near his end, by which his Treasury would be augmented, but in the night was taken with a Sq••••nzey, and breathed out his last, be∣fore the Sun gilded the Earth with its beams, being snatch'd away from the torrent of his Fortune, and the swelling tide of his Wealth. This accident was then much noted in Rome, because it happened in so great a fortune, and in the midst of wealthy designs, and presently it made Wise men consider how imprudent a person he is, who hears him∣self up, and is 〈◊〉〈◊〉 with

• Riches and Honour, promis∣ing himself many years of happiness to come, when he is not Lord of to morrow. The Tuscan Hierogliphycks, which we have from Gabriel Simeon, show us this, viz. That our life is very short, Beauty ••••uzenage, Money false and fugitive, Empire odious, and hated 〈…〉〈…〉 that have is not; 〈…〉〈…〉 to them that enjoy it; Victory is always uncertain, and Peace but a ••••••dulent bargain, Old Age is miserable, Death is the period, and is a happy one, if 〈◊〉〈◊〉 be not sowred by the 〈◊〉〈◊〉 of our Life, and nothing is permanent but the effects of this Wisdom, which imployes the present time in the Acts of holy Religion, and a peaceable Conscience. For these make us live, even be∣yond our Funerals, embalm'd in the Spices and Odours of a a good Name, blessing us for a blessed Resurrection, to the state of Angels and Beautified Spirits, where Eternity is the measure, the Lamb the Light, and God the 〈◊〉〈◊〉 and In∣heritance. Alexander we find was so puffed up with his Con∣quest over Persia, that entring India, he wept when the Sea interpreted, that there was no more Worlds to Conquer; but he that had threst his Sword through so many Nati∣ons, with vast slaughter, and had so many flattering Titles bestowed upon him, that he 〈◊〉〈◊〉 himself a God, and exalted Divine Adoration, had his Ambition quenched at Bobylon, with a little draught of Poyson, to let the World see he was but a moral man, and Subject to 〈◊〉〈◊〉 and Mis∣fortunes, as well as the 〈◊〉〈◊〉 of those People he had triumphed over. Seneca tells us of a rich, proud Man, that gave himself up so much to sensuality, that he would often ask his attendants, when he was placed in his Chair, whe∣ther he sate, or no, that by his Slaves answering him, the by standers might know who were his attendants. So have we seen a sparkish Gallant dancing along as light as if he thought the Ground unworthy to bear him, yet often look∣ing over his Shoulder at his man, in a fine new Livery, who lugg'd his Laced Cloak after him, that the Night-Railsin the Balconies might take more notice of his Equipage. The Pope to 〈◊〉〈◊〉 the Pride he may conceive for being Ex∣alred to St. Peters Chair, and to let him see, he is but a moral man, among other Ceremo∣nies at his Corronation. his one that carries a 〈◊〉〈◊〉 of Flax before him on a staff, and it the appointed place says Be∣hold Holy Father so passes away yhe Glory of this World or world∣ly things. We find Xerx•••• wept, ehen he saw his Army of Ten Hundred Thousand men, upon the shoars of 〈◊〉〈◊〉, ready to invade the Greeks in Purpe, in consideration, that in less than an Hundred years that multitude of People

• would be turned to dust, and 〈◊〉〈◊〉 bridged over the 〈◊〉〈◊〉 Sea, with his mighty 〈◊〉〈◊〉, he proudly scourg'd the Wives, with Chains as he 〈◊〉〈◊〉, because their Violence 〈◊〉〈◊〉 broke a part of it, but it is observed that in less than two years his own rashness brought most of them to their Graves, that mighty 〈◊〉〈◊〉 being consumed by the Greeks small Forces in that 〈◊〉〈◊〉, and himself compell'd to thy ruins of his fortune in a little Skiff; so uncertain are the product of the conti∣nuance of a prosperous For∣tune. Saladine, the great Aegyptian Sultan, was mindful of this, when he ordered his Shirt to be carried before him upon a Spear, and Proclamati∣on to be made, that that was 〈◊〉〈◊〉 he should carry (notwith∣standing his acquired Riches, Power, and Glory) to the Grave with him. The Em∣perors of Constantinople were 〈◊〉〈◊〉 on their Coronation days to have a Mason bring them several sorts of Stones, and demand, of which they would have their Tombs made, that being minded, they were but mortal men, it might give an 〈◊〉〈◊〉, and an abatement to their 〈◊〉〈◊〉 thoughts by access to Empire. The an∣tient Romans allowed those they granted Triumphs to be justly reproached by whomso∣ever would, on the day of their Triumph, that they should 〈◊〉〈◊〉 conceit themselves more 〈◊〉〈◊〉 men, through the ap∣plauses that were generally given for their good Services; accounting those that could beat the highest Prosperity, and accumulated Honours, with a modesty, as if they regarded them not, and remain fixed and unmoved in all Stations and conditions; such a one may be said to be a living Person, that hath a life which distinguishes him from irrati∣onal Creatures, and gives him a Capacity next to Angels; he or she so qualified can look upon Death, and see his Face, with the same Countenance, and endure all the labours of Life with a Soul wordily supporting the Body, and equally dispise Riches when in Possession, or at a distance, and is not at all sadder, if they lye in a neighbours Cosser, than if shining in his own House; he that is neither moved, with good fortune coming to him, nor going from him, that can look upon anothe mans Lands, evenly and pleasingly as if they were his own; and yet look upon his own, and use them just, as if they were another mans, that neither spends his Goods Prodigally like a Fool, nor yet keeps them a naritiously like a wretch, that weighs not be∣nefits by weight and number, but by the mind and circum∣stances of the Benefactor; that never thinks Charity expen∣sive, if a worthy Person be the receiver; he that does not think for Opinions sake, but

• every thing for Conscience, being as curious of his Thoughts as of his Actings in Markets and Theaters, and is much in awe of himself as of a whole Assembly; he that knows God looks on, and con∣trives his secret Affairs as in the presence of God and his Holy Angels; that Ea••s and Drinks, because it is needful, no•• that it may serve a Lust, or lo••d the Stomach; he that is not Proud to any, but boun∣tiful and chearful to his Friends, and Charitable and apt to forgive his enemies, that loves his Country, and o•••• his Prince, and desires and endeavours nothing more than that he may do Honour to God, such a one may rea∣sonably and justly reckon his life, to be the life of a man, since he banishes the monster Pride, and embraces Humility; he may compute his Months not by the course of the Sun, but by the Zodiack of his Virtues, because these are such things that none but the Wise and Virtuous are capable of bringing themselves to do. These are therefore the Acti∣ons of Life, because they are the seeds of Immortality. — Hear on the contrary what Athenaeus says of Ninus the great and Proud Assyrian Mo∣narch, whose Life and Death he sums up in these words. Ninus the Assyrian (says he) had an Ocean of Gold, and other Riches, more than the Sand of the Caspian Sea; he never saw the Stars (and perhaps he never desired it); he never stirred up the Holy Fire among the Magi, nor touched his God with the sacred Rod, ac∣cording to the Law; he never offered Sacrifice, Worshipped the Deity, nor Administred Justice, nor spake to his Peo∣ple, nor numbered them; he was Proud, and not valia•• to Eat and Drink, and having tasted Wine in his Golden Bowls, he threw the rest on the Floor. This man is Dead, behold his sepulcher, and now hear what Ninus says, viz. Sometimes I was Ninus, and drew the breath of a living man, but now I am dus•••• I, have nothing but what I did Eat, and what I served to my self in Lust that was and is a•• my Portion. The Wealth for which I was esteemed blessed, my Enemies meeting together shall bear away: I am gooe to Hell, and when I wen•• thither, I neither carried Gold nor Silver, nor Horses, nor Chariots; and I who wore a Crown, and upon whose breath depended the Fa••e, of so many thousand Lives, am but a little lump of Clav. That however it may be put upon, This, O Assyrian, is most certainly the state of a proud sensual Person, and of those wretched Worldlings that make their bellies, and their Gold their Gods. But to render the Proud and Ambitious, a larger prospect, of the Ills and bad Effects, that Pride, Ambition and want of Virtue produces in the World.

Painting,

or colour∣ing a Lady Face, to repair by Art the Defests of Nature, de∣fended; in opposition to what is faid against it in this book; by

• another hand.— Possibly there are but few Ladies that have not heard the Noise and Clutter that has been made by a certain sort of people against refreshing and reviving the fa∣ding Roses in the Cheeks of the fair S••x, as if it was an unp••r∣donable Crime, and a mortal sin, to a assist Nature, or help her Imperfections by Art. Physi∣cians, and even Midwives, if this were granted, must give over their Professions. We think no reasonable people but will allow that every thing, in∣nocently and needfully apply'd, to its proper End, is to be re∣garded. There are helps al∣lowed to remove or remedy any pain, Sickness, Mann, mis∣fortune, or inconveniency, which happens to us, in our Health, Strength, Motion, E∣states or Spiritual Afflictions; and why not i•• our Looks, Beauties or Complexions, wherein Women think them∣selves as much concern'd as in their Riches or Health. And the want of Beauty many times breeds discontent of mind. Some had as lieve not be at all, as be much deformed, to be made a 〈◊〉〈◊〉 and Jest of by the unthinking V••••gar, or the more forbid precending Criticks in Beauty. Certainly, honest Endeavours, in Fair Ways, study'd to relieve or supply our Wants in any Kind; are not r••••e contestings with God's Providence, nor are to be ter∣med Crossings or Opposings of his Will; but rather they are Servings and Obeyings of it in those Dictates of Reason, Pro∣dence and Discretion which God hath given to Mankind (as he hath the various moti∣ons and instincts of other crea∣tures) in order to preserve our selves from any Evils either falling or resting upon us, which Voice of Go! whithin us sounding with both Reason and Religion, is to be listned 〈◊〉〈◊〉 and follow'd, as no less than those silent Intimations, or blinder Characters we read in Providential Events; which may admit or various Inter∣pretations or Readings. 〈◊〉〈◊〉 never such as either cross or put a stop to these Divine Di∣rections or Permissions, which are given us both in prudence and in piety for our Ease and Help. Otherways, we may nor, by a sacrilegious sober∣ness, seek to cure those whom God hath seen good to 〈◊〉〈◊〉 with the highest temporal mi∣feries, not seek to do them good meerly for fear lest we should be found contesting a∣gainst our Maker, contrary to his providential Will. By which Paradox of supersticious submission, a sick man must 〈◊〉〈◊〉 and languish under his Dis•••••• sending a debiance to all Phy∣sicians, &c. as so many da••ing Gianrs. who seek to fight a∣gainst Heaven with the Rebel∣lious Weapons of their Drugs and Deses. So lame men may not use Crutches to supply the Weakness of their Legs; Or the feeble to shore up the tottering frame of their 〈◊〉〈◊〉 &c. But by this soft and

• selfless Fallacy, of resting so satisfi'd with the Events, and Signatures of Providence, as to use no lawful means or in∣dustry that may seem to ••••••∣verse the sentence of the pre∣sent Decree; we may not quench those fires which casu∣ally seize on our houses; nor extinguish those flames, which Incendiaries Kindle, of Facti∣on or Sedition, in Church or State; we may not Row against the Stream, or ascend upwards by any Stairs or degrees, when our Native Tendency is down∣ward; we must not repair our decay'd houses, nor mend our torn Garments, or honestly seek to recruit our decay'd E∣states. After this method of holy ••usbandry we must 〈◊〉〈◊〉 our Fields and 〈…〉〈…〉 oppressed under 〈◊〉〈◊〉 and ••rambles, which are the Pro∣ducts of Providence, as well as the best Herbs and Flowers; nay, we may not by the inven∣tion of artificial Day, supply the Sun's absence with Candle or Lamp Light, nor dispell the horror of the Darkness, which Providence makes to cover the Earth; we may not when cast in Prison seek to obtain our li∣berty; which cannot be with∣out a Providence, since a Spa∣row falls not to the ground with∣out, Mat. 10.29.— Pardon us if we shink so many Absur∣dities and ridiculous Conse∣quences do ••ollow the Fond∣ness of their Opinions who argue against repairing Defects, by applying innocent Redresses and Remedies. The Providence of God, however it declares at present, his Will and Pleasure to us, by those Events, which are naturally less welcome and pleasing to us; yet it doth not confine or determine, either itself or us, so as not to admit us to use lawful means, of honest variations and happy changes, which we see, are not more often apply'd by us, than pros∣per'd by God with desired suc∣cess. So far is it, that by any sad Events, we should be con∣sin'd only, to silent and passive submission,(which is necessary and just indeed, when our af∣flictions exceed the help of second Causes) that we are rather oblig'd, both in Reason and Religion, to use those means which may obtain hap∣py Recoveries, without Viola∣tion of Good Consciences; which are not injur'd, but there where God is disobey'd. Nor is the Divine Goodness less to be seen, ven••ared, and praised in those Emendarions which fol∣low, to our 〈◊〉〈◊〉 and Comfort; the lawful ••••••••sions of Art and Ingenuity, then has Power and Justice (or p••ss••••ly his special 〈◊〉〈◊〉) may sometimes appear in those unpleasing E∣vents, (which some would sain set up beyond Gods intent) as Idols to such an unavoidable fiction as if it were impious to endeavor to remove them, be∣cause Providence hath once per∣mitted them to take place midst the changes and contingencies incident to this murable and mortal States; Religion is no friend to laziness and stupidity,

• or to supine or sottishness of mind, under the pretence of compliances with Providence, as afraid to remove the crosses of bur••hens incumbent on us (wherein the sluggard might have some plea for his sloath) for these befall us many times (as indeed all necessities of Life do) not more to exer∣cise our patience, than to ex∣cite our invention and In∣dustry; nor doth the Infirm Life of Mortals, require less, active than passive Graces, the one to remedy what we may, and the other to bear with patience, what we cannot cure; who was ever blamed for wearing a Glass Eye, which is but an honest mock∣ing of the World (whilst it pretends to the place and office of a Natural one, which God thought sit to take away) as to our own sight and use; but he did not withal either take away our wits, or our hands, or our freedom to make use, if we pleased, of artificial ones, both to hide our own defects and Deformity; and from the sight of others, the less pleasing pros∣pect of also to remove our blemish; what reproach or scandal, is fixed on those, who supply the defect of loosing their Hair, with that which is borrowed? we ra∣ther pitty than blame those, who help a shorter Legg, to stand upon even terms with the other, by the help of an higher Shooe. Ladies are not thought less Godly. even by carping Zealots, who being short, wear high Head-Tire••, and enlarge the Philacteries of their Coats to conceal their defects in Native beau∣ty, enormous additions of Artificial heights. Who ever was so impertinent a Bigor as to find fault, that the Hills and dales, of crooked and haeven bodies are made to meet, with∣out a Miracle, by some Iron frame or bolstering? who fears to set streight or hide unhand∣some warpings of crooked Legs? what is there, as to any defect in Nature, whereof in∣genious Art, as a diligent hand∣maid waiting on its Mistress do's not study some supply or other? so far as to Graft a silver Plate, into Fractured Sculls, to furnish cropt Faces with Artificial Noses, to fill up broken ranks, and routed Files of Teeth, with Ivory Ad∣jurants or Lieutenants. — Pray tell us then if against all or any of these, and the like reparative Inventions, by which Art, and Ingenuity, study to help and repair the defects of deformity, which God in Nature or Providence pleased to Inflict on Human bodies, any Pen, or what is worse, malitious Tongue is sharpened unless in Spleen to the pasty, more than the de∣fect supplied by Art? no Pul∣pit batteries, no Writ of Re∣bellion against Nature or Charge of Forgery and False Coinage is brought against any in the High Court of Conscience. No poor Creatures (who mo∣destly Embraceth, modestly

• useth, and with chearfulness serveth God, by means of some such help, which either ta∣keth away its Reproach or ea∣seth its pain) is seated with the dreadful scruples, or so ter∣tify'd with the Threatnings of Sin, Hell and Damnation; as to cast away that innocent suc∣cour which God in Nature and Art hath given him; Rather we are so civilly pious in ma∣ny cases, to approve their In∣genuity, only if the Face (which is the Metropolis of humane Majesty, and as it were the seat of beauty and com••••••ness) if it has sustained any Injuries (as it is exposed most to them) of Time or Accident, if it stands in need of any thing that our Charity and Ingenuity in Art can afford it, though the thing be never so cheap, easie and harmless, either to ••nliven the Pallid Deadness of it, and to redeem it from M••t••rain, or to pair and match the unequal Cheeks to each other, or to co∣ver any Pimples and Heats, or to remove any Obstructions, or mi••tigate and Quench Ex∣cessive Flushings, thereby to set oft the Village to such a Decency and Equality as may innocently please our selves and others, without any thought of displeasing God, who looks not to the outward appearance, but to the heart. What Cen∣sures and Whispers; nay, what Outcrys and Clamours, what Lightnings and Thunders, what Anathema's, Excommunications and Condemnations fill the Thoughts and Pens, the Tongues and Pulpits of many angry (yet it may be well meaning) Chri∣stians, both Preachers and others, who are commonly quick sighted, and offended with the least Ghost they phancy of adding to a Ladys Complexion, than with many Camels of their own Customary Opinions and Practices. Good men, tho in other things are guilty, not only of Fineness and Neatness, but even of some Falsity and Pretension; They are so good natur'd as to allow their Crooked Wives and Daughters whatever Inge∣nious Concealments and Repa∣rations of Art and their Purses can afford them; Yet as to the Point of Face mending, they utterly condemn them, — There are a fort of home 〈◊〉〈◊〉 persons,* 2.7 who never went far beyond their own Dwellings, who can with less Equal Eyes be∣hold any Woman, though of never so great quality, if they see or suspect her to be adorn'd any whit beyond the vulgar mode, or deck'd with Feathers more Gay and Gawdy than those birds use which are of their own Country breed. In which cases of Feminine dres∣sing and adorning, no casuits is sufficient to enumerate or resolve the many intricate Ni∣ceties, and Endless Scruples of Conscience which some mens and womens more Plebean Ze∣lotry makes, as about Ladies Cheeks and Faces, if they ap∣pear any thing more Rosy and

• Lively than they were want: So about the length and fashion of their Cloaths and Hair; one while they were so perplexed about the curling of a Ladies Locks, that they can as hardly disentangle themselves as a Bee when too far engag'd in 〈◊〉〈◊〉; another while they are most scrupulous Mathematicians, to measure her Arms, Wrists, Neck and Train; how far they may sately venture to let their Garments draw after them, to lick up the dust; or their na∣ked Skins be seen. Here how∣ever some of them can bare the sight of the Fairest Faces, with∣out so much as winking; yet they pretend that no strength of humane Virtue can Endure the least assaults, or pe••ping naked necks below the Ears. Not that any modest mind pleads for prostituting of na∣ked Necks or Breasts, where modesty, or the civiller Cu∣stoms of the Country 〈◊〉〈◊〉 it. But some peoples Rigous and Fierceness is such, that if they spy any thing in the Dress, Cloaths or Garb of Women, beyond what they approve, or have been us'd to, presently the Taylors, the Tirewomen, the Dressers, the Sempstress, the Chambermaids, and all the wretched Crew of Obsequious attendants, are condemn'd as Antichristian, and only fit to attend on the Whore of Baby∣lon. Nor do the Ladies, though otherwise Young and Innocent, and as virtuous as beautiful, escape these Rigid Censurers, though what they wear is re∣quired by Decency, Civility and Custom. They would make weak people believe, that every touch of Colouring added to the Cheeks, is a∣semblance of Hell fire; and their curled hair, dangling ne∣ver so little, an Emblem of the Never dying Worm. Me∣dusa's head is not pictur'd more terrible, with all her Soaky Trestes than they would represent every Ladys, though never so modest and virtuous, whose Hair, Complexion, or Tiring is not natively her own. But these things ought not to discourage modest Ladys from using such Arts and Adorn∣ments as may keep up, repair, or add lusture to their beauty. Those to whom Nature has been liberally prodigal, stand not so much in need of them; but where she has been sparing and scanty, there is all the Reason in the world but they should advantage themselves of such helps as are necessary. The Earth is most pleasant and delightful, when painted with flowers of various Colours, ma∣ny of them having in them∣selves a Tincture, or Paint, which they communicate to us, as if they wooed us to use it. The Eastern Skies never look so gay as when the Sun paints them with morning blushes, and Iris decks the Clouds with her Bow of Vari∣ous Colours, when she sprin∣kles the Ground with fertile showers. The Fruit on the laden Boughs blush with Crim∣son and Vermillion fair pictures▪

Patches

defended, in opposition to what is said a∣gainst it in this book, by another hand.—Painting now not much use, being almost justled out by Washes, is not the only thing that is censured and objected against; but if a Lady happens to have a Wart or Pimple on her Face, they would not, by their Good wills, have her put a black patch on it, and if she do's, they point as it as a mark of Pride, though we see nature her self, has adorned the visage with moles and other marks that resemble them, and in imita∣tion of which we suppose they were first used. Venus, whom the Poet celebrate as the Goddess of Beauty, is said to be born with a Motticella, or Natural beauty spot; as if Na∣ture had set forth a pattern for Art to imitate. And it was held to add a greater Lustre to her rare Features. We com∣monly see little spotty Clouds over the Face of the Sun, yet he is not ashamed of his attra∣ction; nay, some of late have affirmed, through an Optick Glass to have discerned some nacul••, or spots mingled with his brightness; yet they are not attributed to him as Defor∣mities. The Moon, shining in her full Orb, with her greatest lustre, hath in her pale Visage some very remarkable spots, which rather appear as an Or∣nament than a disfigurement or defect, and may be said to be her chiefeet Glory, seeing she is held in every thing but that to be inconstant; yet those she never puts off, but perpe∣tually wears them. When a Lady puts on her Mask, which is rarely ••••vill'd at, but held as the Skreen of modest blu∣shes, as well as the shelter of beauty, from the too warm Kisses of the Sun, or parching of the Northern wind, what can that be termed but one great sao•• to cover the Face. Suppose she cuts her Patches into Stars, they may improve her serious thoughts by mind∣ing her as often as she looks on them, of the place to which she is desirous to go. I•• into Flys, they Emblem to her the Lightness, Vanity, and shore duration of things in this World. Or suppose they be cut into the Form of little Worms, then they may put her upon Meditations of Death and the Grave, where those Insects are to be her Compani∣ons. Yet notwithstanding these advantages may be gathered from it, it is the unhappiness of the most harmless and inno∣cent things to meet with mis∣constructions, when, however, from the same Subject whence they draw their Suspicion of

Poetesses.

Poetry is deservedly placed in the Catalogue of Sciences that appertain to the Imagination, and may reasonably be set in the first Rank, and that not by chance or for want of con∣sideration, because it has been held by many to be a kind of Inspiration, and Proceeds not immediately from the Effects of Learning, nor a large un∣derstanding, but has its Power and Force from Immaginati∣on. Plato would have it to be no Human Science, but a Divine Revelation; for he says, If the Poets were not Ravis••∣ed, and full of God, they 〈◊〉〈◊〉 not make nor utter any thing worthy of Admiration; and he goes about to prove it, viz. That those who are given to melancholy Musing, or deep Study, are not capable of those exalted Expressions or Phrasees those similies and lively ima∣ges of things, that like Lillies•• Roses, and the rarest of flou∣ers, set out, beautify and adorn dorn the pleasant Garden 〈◊〉〈◊〉 Poesy; it is thought by som••

• that in this strain the Inspir∣ed Prophets that spoke in the height of Rapture, delivered their Divine Messages and Ad∣monitions to the World: As for the Royal Psalmist, and the wisest of Kings there is no doubt but they took excellent Pleasure in it, or that Debora Suang praises in the like con∣cordant Harmony of Sacred Numbers. The blessed Vir∣gin, Elizabeth, Anna, and Si∣meon, divinely Inspired, Sung Praises for the wonderful mercies God vouchsafed to mankind in the stupendious Mystery of the Incarnation of the Worlds Redeemer. It cannot be deny'd but the Heathen Oracles gave all, or most of their Answers in Verse. The Sybles, that were accounted Propheresses, were admirably seen in it, as ap∣pears by their Verses yet ex∣tant in divers worthy Authors, wherein many wonderful things are foretold that have already come to pass, especi∣ally the Incarnation of our blessed Saviour, with the manner and Estate in which he should be born, as it is elsewhere treated on at large in this book. The Reason that Aristotle gives why pro∣found Polititians, and those of great Learning, can never arrive at the excellency of Po∣etry, is, viz. because the un∣derstanding chiefly sways in them, and where there is a large understanding, the Ima∣gination is lessened, to which the Art of Versifying apper∣tains, and so cannot work strongly enough to produce rich and curious Fancies; and this may be more demon∣strable in Socrates, who after He had a long time ••cudgled his brains in hopes to bea•• them into the Art of Poetry, could no••t, notwithstanding all his Procepts and Rules, his great knowledg in Philosophy and other Sciences, make any passable or tolerable Verse. Cicero, the best Ora∣tor that ever Rome boasted of, was in the same Predicament; and yet in this Art, that has soiled and puzled a number of Wise and Learned men, the Fair Sex has been very famous; their Beauties and Virtues have not only been the glo∣rious Subjects of Poetry, and Inspired it with higher rap∣tures than any other objects or representations to immagina∣tion, but themselves have been very commendably the Autho∣resses of many curious Pieces, wherein their Ingenuity has been livelily displayed, and raised them as lasting Monu∣ments as men can pretend to; In honour to whose worthy memories, we shall adorn this Work with the Names of some modern Ladies that have been famous this way, mostly of our own Nation. — Pembro••k may boast to have had Mar, the Incomparable Sister of the famous sir Phi∣lip Sidher, to it's Coan••••••, whose Name and Memory shall ever have in his 〈◊〉〈◊〉, which was 〈…〉〈…〉

• Virtuous Inclinations to Poe∣try and other Ingenuities: There is extant of her Writ∣ings the Tr. of Antonius, and Albions Triumph; some others are named, but sup∣posed to be lost, or in private hands. — The Lady Mary Wroth, the Virtuous wife of Sir Robert Wroth, was an Emulatress of Sir Philip Sid∣ney's Arcadia, by her Vrania, a Poetical History, much of the same Nature, being a very curious piece, tho not meet∣ing with the like general re∣ception.—Ann Askew, the Daughter of Sir William As∣kew of Lincolnshire, is remem∣bered among the Ingenious Ladies for divers things she wrote in Verse and Prose; she is described to have been of a singular Beauty, Virtue and Ingenuity; but above all to be Admired for her Constan∣cy and Courage, in 〈◊〉〈◊〉 as∣serting the Protestant Religion against almost a whole Na∣tion of Popery, and D••i••g for that Faith, suffering, as a glorious Martyr, in the flames, under the bloody Maryan Reign. The Lady Bacon, one of the four Daughters of Sir Anthony Cook. The other Burleige, the Ladies three were the Lady Russel and Killegrew, of whose Genius in Poetry, whatever hath been extant, there is the Testimony of the famo••s Sir John H••rrington, on their Part, who, in his Alegacy upon the thirty se∣venth Book of his 〈◊〉〈◊〉, Orlando F••ri•••• 〈◊〉〈◊〉 gives them all a very large Character for Learning, and particularly for Poetry.—The Lady Eli∣zabeth Carrew wrought the Tragedy of Mariam, a very curious Piece. — Elizabeth•• Jioanna Westonia is by the Learned Farnby, esteemed as a very Wife, Ingenious Lady, insomuch, that for her Poetry and other Accomplishments, he blushes not to rank her with Sir Thomas Moor, Drury Alabaster, and other English Writers of Latin Poetry. The Lady Jane Gray, Daughter to the Duke of Suffolk, whom we have already mentioned, took much delight in Divine Poetry, almost as soon as she understood Letters.—Margaret, Dutchess of New-castle, a very Charitable and oblig∣ing Lady to the World, very copiously imparted to publick view, her Elaborate Works, in three large Volumes, one of Orations, another of Phi∣losophical Dra∣matick and other kind of Notions and Dis∣courses, and the third of Poe∣try, not forgeting to make her own and her Lord's Fame live, when Monuments shall crumble into Dust. And a∣mongst those of lower rank, tho no less excellent in this Art; we find Mrs. Katharine Philips, to whose worth in Poetry the Nation has deserv∣edly given a large applause; her Works are of a fresh date, and worthy the pe••••sal of young Ladies; to which, for their more ample satisfacti∣on, we refer them. Anae

• Br••••dstreet, a New-England Poetress, who writ so curi∣ously, that she was called the tenth Mu••e sprung up in Ame∣rica; she, amongst other things, excellently described the four Elements, the four Humours, the four Ages, the four Seasons, and the four Monarchies. Astera Behen, a Dramatick Poetress, whose well known Plays have been every taking; she was a re∣tained Poetress to one of the Theatresses, and writ, besides, many curious Poems; but what exceeded the rest, was that famous one upon the Death of King Charles II. which notwithstanding, divers were written by the best Poets of the age, carried the Bays from them all in the Opinions of the Judicious; so that we may see, would Ladies bend their Talents this way, they might be capable of equaling, if not exceeding the men; and one main advantage they would gain by it, by being armed for the Encountering their Satyr••, Pasquils, Lam∣poons, &c. and by matching them, not only in Vindicating their Sex, but in exposing the ••olly and malice of their adversaries, they would keep them in such awe, that the number of false aspersions and c••lumnies would be lessened and dwindling away by de∣grees, they would at length be disencumbered of all un∣just reproaches; so that they would see a wonderful change and reformation in their man∣ners, by reducing the stub∣born Sex to their former Placableness, and setling them in a temper that may make them highly esteem what they once durst seem to dis∣pise and trample on; for what can it be imputed less, when out of a fantastick or malitious Humour they libel Virtue, and to make them∣selves a little pastime among Fools and Bussoons, or to sa∣tisfy a spleen for being refused in their aspiring to what their Merits could no ways reason∣ably pretend; they dip their P••••s in Gall and Wormwood, and sprinkle it in a bitter manner to blot ••nd fully Mo∣desty, Chastity, Sobriety, Piety and all that can render a Woman lovely and admira∣ble; the which aspersion, tho never so false, is greedily suckle in with the common air by the ignorant and unthink∣ing Vulgar, and passes current because they hear not what the party can say in vindication of her self to undeceive them by detecting the bussoonery or malice of the Inditer, which if ingeniously done, would not only nonplu••, but shame the scandaliser; so that the arrows he shot to wound the Reputation of another, would be forceably driven back upon himself, and make him ••••n, able what it is to feel his own Weapons Points, which would have only tickled his Fancy with a sit of laughter, had they not miss•••• their aim; some there are that have been

Piossit••t••s.

Some of our Young Novi••••, our guls Passive, are so chea••∣ed, as that they spend the best remainder of their days, in courting mercenary whores, and make along sure before they can obtain. It is 〈◊〉〈◊〉 onely flesh will make one 〈◊〉〈◊〉 these haukes stoope to th••∣lure, but she must have ••••∣ver too. Which, my young practitioner not being acqai••••∣ed with, maketh his request 〈◊〉〈◊〉 vaine. When he speaks 〈◊〉〈◊〉 love, she looks so strangely 〈◊〉〈◊〉 if she heard a miracle; sw••••∣ing she never as yet saw 〈◊〉〈◊〉 man who could gaine the 〈◊〉〈◊〉 corner of her heart. He be∣lieves all; and (like a 〈◊〉〈◊〉 be nat ••••cured man) presents 〈◊〉〈◊〉

Prostitute Doxies

are neither Wives, Maids, nor Widdows; they will for good Victuals, or for a very small piece of Money, prostitute their Bodies, and then protest they never did any such thing before, that it was pure ne∣cessity that now compell'd them to do what they have done, and the like; whereas the Jades will prove common Hacknies upon every slight oc∣casion: they are dexterous in

• picking of pockets, which they mind most when they find the mans thoughts most imployed on somewhat else; they are destructive Queans, and oftentimes secret Mur∣therers of the Infants which are illegitimately begotten of their bodies.

Q

QUendride,

a Queen of the Lumbards, Famous for her Learning and Noble Exploits in Arms. She caus'd many wholesome Laws among them, and civlliz'd that rough Nation by planting Christiani∣ty among those who had not before receiv'd it, building many Churches and Houses to pious uses.

Quintillia,

a Ro∣man Lady, highly favour'd by the Emperour Yitus Vespasian, for her Vertues, modest Beha∣viour, and Good Government of all her Actions especially when Rome Reigned in the height of Luxury and Riot, and commanded the other Ladies to take a pattern by her. She was courteous to all, and very charitable; a great fa∣vourer of the Christians, tho she did not publickly profess it her self; but concluded they must morally be a good peo∣ple, because they were hum∣ble, meek, modest, courteous, charitable and loving to all, and did by others as they desired to be done unto hemselves, &c.

Quisaca,

a Princess of Tarnate, in the East Indies, who though sought, by many great Princes in Marriage, re∣fused them all, and marry'd Armusa, a private Gentleman of Portugal, whom she fancy'd for his Courage in an attempt made upon the Isle of Tid••••e, She Endowed him with gre•••• Riches, and for his sake turned Christian.

Querevolo (Lovi∣sade)

created Dutch∣ess of Portsmouth by King Charles the Second. She stood very high in the Favour and Liking of that Prince; and is held to have had a great As∣cendant and Influence over him.

Quercina,

a No∣ble Lady of Venice, Daughter to a Senator, who follow'd her Husband into banishment, who was banish'd by the pro∣curement of her Father, be∣cause he marry'd her without his consent, she being design'd by him for a Richer Fortune, though less agreeable to her; and liv'd a poor life with him in Corcyra, chusing to be with him she lov'd, before the plenty and pleasure of a Pa∣lace.

Quiddanet,

a Con∣fection between a Syrup and Marmalade.

Quodlibitaries,

that follow their own Fan∣cies.

Quadrigamist

(qu••∣drigamus) a man four times marry'd.

Quarentine

(from the Fr. Quarantine) is a bene∣•••• allowed by the Law of Eng∣land, to the Widow of a lan∣ded man deceas'd, whereby ••••e may challenge to continue •••• his chief Mansion-house by the space of Forty Days after his decease. Of this see Brast. •• 1. cap. 40. And if the Heir, or any other, attempt to eject her, she may have the Writ de Quarantina habenda Inz. nat. br. fol. 161.

Quater Cousens,

those that are in the last De∣gree of Kindred, or Fourth Cousens. But we commonly ••y, such persons are not Quater Cousens, when they are not good Friends.

Queer mort,

a Poc∣ky baggage.

Quintain,

a game or sport still in request at mar∣riages, in some parts of this Nation, specially in shropshire. The manner now corruptly 〈◊〉〈◊〉, a Quintin, Buttress, or thick Plank of Wood is set fast in the Ground of the High Way, where the B••ide and Bridegroom are to pass; and Poles are provided, with which the Young men run a Tilt on Horseback; and he that breaks most Poles, and shews most a∣••••vity, wins the Garland. But 〈◊〉〈◊〉, in his Survey of London, p. 76. says, That in Ann. 1253. the Youthful Citizens, for an Exercise of their activity, set ••orth a Game to run at the ••••sin, and whosoever did best should have a Peacock for •• prise, &c.

Queries

of Sundry Kinds, relating to the Fair Sex. Questions are easily ask'd, but not so soon resolv'd, especially to purpose and satisfaction. Many rather employ their in∣ventions in raising and starting of Questions, than their judg∣ments in determining them. The one, however, makes Learning fruitful of Disputes, the other of Works. Asking of Questions proceeds commonly from some pre▪ notion of that which the party demands; which occasion'd that Opinion of Plato, to think, that all Knowledge was but only Re∣membrance. It is a great par•• of Learning not to teach only what to assert or affirm, but prudently to ask. Those that are very forward in asking do often use the same liberty in telling, like Vessels that want bottoms, they receive most be∣cause vent most. In cunning m••n they are dangerous; for Questions in them are like beggars Gifts, a Gift with an Hook in it, only to draw some thing back again, by way of answer, to find out your abili∣ties. Sudden Questions do often procure the truest Relation of matters, which on considera∣tion they do begin to colour. They must, in weighty matters especially, be very warily rai∣sed; for as delight in humane Learning is inferiour to that which is divine, so Faults committed in Divine Know∣ledge are more dangerous than those in humane. But laying this aside, we now come to the

• matter intended, which is to answer divers Questions of sun∣dry natures. —Queries have been put, why the External parts of the bodys of those that are in Love, are more subject to have their sudden changes of cold and heat, than others? To which we answer, That the passions of the mind in such are more stirring and agirated than in such as are not at all, or at least less concerned; and when any Grief or Discontent is conceived, the natural heat passes away, with the blood, into the Internal parts of the body; which gives the cold a greater opportunity to possess the Vacancies it lest in i••s Re∣treat. So that the outward parts become cold, and for the same Cause paleness takes place, and a cloud of sadness hangs upon the countenance. But on the contrary, when hopes of success, inspir'd by smiles, and a prospect of at∣taining our desires, restore joy and alacrity, then a Spring Tide of blood flows again in∣to every part, brings along with it the retreated heat, and both of them produce colour and warmth; and for this cause Love is frequently painted sometimes pale and wan, sad and dejected, and other times sprightly, Gay and blushing. And Poets seign Love to be a Firebrand; and the Reason they give for it, is, because that the minds of Lovers are sometimes in suspence, some∣times incumbered with hopes and fears; the one making them soar towards the Object of their desire, and being too ardently scorched with a vio∣lent passion, in approaching too near the flame, the wax of their Icarian Wings melted by some Repulse, send them fluttering down again, and startles them with ••read and amazement, when they see from whence they are fallen. Loves Q••i••er signifies a Loven heart fill'd with arrows, which are the Glances of the Fair Ones Eyes whom he admire, which like wounding Wea∣pons, or Instruments of death, stick there till her condescen∣ding Goodness vouchsafes •••• draw them thence; and the assurance of Love stays the bleeding, and heals the wound. We might largely comment on these matters, but the Que∣stion proposed being resolved we proceed to others.— Query, Wh•• women are s•••• and fairer than men? It is because they are of a colder and moister Constitution which gives whiteness •••• softness, when a greater de∣gree of heat in men render their bodies firmer, mo•••• brawny, and of larger 〈◊〉〈◊〉 implying strength; and tho•••• Excrements which cause h•• on the Faces, Breasts, &c. men, are in women evacua•••• in their Menses, the whi•• ceasing by age, we may •• serve many Old Women h•• hair upon their Chins, •••• some have Beards of a l•• Growth. Heat is likewise •• occasion of it. But above ••

• woman was design'd to be the delight of the Eyes of man; and therefore was more curi∣ously furnished with all the •••• allurements of beauty, set ••ot with a pomp of winning Graces, and attracting charms. Query, Why are not women bald, i•• at least so soon or often as men? It is because of the great quan∣tity of moisture, by reason of their coldness, the cold bind∣ing the pores; and moisture giving nutriment to the hair. Q••ery, Why are women desirous to go neat, and exceed men in the care of their attire? To this we answer, That woman being one of the delicatest peices of the Creation, and modesty compelling her to hide a great part of her beauties, she ne∣vertheless desiring that every thing should answer what is visible, calls in Art to her assi∣stance; and Knowing she was made to be beloved, and high∣ly prized by men, she will not omit any thing that may give them cause to turn their affe∣ctions from the Center whereto it ought to tend. Besides, the esteems it as a comely Decency to have nothing about her but what may demonstrate her careful in the management and conduct of all her Underta∣kings, whilst man, who is ta∣ken up with the hurry of world∣ly affairs, is less thinking, or less at leisure in matters to him of so little moment. Many other Reasons might be urg'd, but these, as to our part, may s••ffice, whilst we leave the rest to the imagination of the Rea∣der, —Query, Why is womans wit upon a sudden, a s••act, or turn, pregnant, and exceeding mens; but in weightier matters, upon mature deliberation, not so solid or substantial? The Rea∣son we give, is, because being incumbered with less Cares, the Womans Understanding is free, less puzzl'd and disorder'd, and consequently more ratified at that time, and capable of recollecting its powers to form suddain conceptions, which by length of Time, delate, and losing succinctness, become less solid, if not multiplied into confused notions that cannot again be recollected to solidity, because the passions of the mind, by one contingency or other, throw in those obstructi∣ons that foil the Reason, and render it uncapable of making a second Judgment so true or suitable as the former to the purpose if suddainly laid hold on, nor is it allowed that Woman is endowed with such discerning Faculties as man, when he enters into the deep retirement of serious Cogita∣tions: There are divers Phi∣losophical Reasons given for it, but by reason they vary, we omit them.—Quere, why do women Love men best who had their first affestions. We an∣swer, as to the first part of this Quere that all Innocent and render things, where a prop∣per Impression of this kind is to be made, are most apt to receive it, and that which im∣prints the first Idea in the Heart of a Virgin, is most

Queen of Sheba,

&c.— Queens have, we find, taken long Journeys to g•••• knowledg, and spared no Pains or Labour to gratify their Curiosities; Sheba's Queen, we find, came to Je∣rusalem with many rare pre∣sents, and was wonderfully satisfied in enlarging her Heart with understanding; but as Camerarius tells us out of Cedrenus, when she found tha•• Solomon without much difficulty had Expounded her ••iddles and Philosophical questions, she was resolve to try his Wisdom in distinguish∣ing yet further, and having prepared one day certain you••g Boys and Girls, she appa••••lled them all alike, and set them before the King, their Faces being so parallel that they discovered not the difference, but the King know∣ing what her design was in it, caused Water to be brought, and ordered them to Wash Their Hands and Faces di∣stinctly whilst he look'd on, by which device he easily dis∣cern'd the Males from the Females, for the boys rubed their Faces hard and lustily, and the Girles more nice on∣ly stroaked them a little; at which subtil discovery of the Kings, the Queen gave him great applause.

Quality,

&c. Qua∣lity, if rightly taken, carries with it something extraordi∣nary towards the adornment of the Fair Sex: It is not •••• Estate that renders a person one of Quality, tho now adays theVulgar lok no fur∣ther than to their Wealth, not doubting that if she be rich she must be a Gentlewoman, and one Quality by course but in the serious weighing, and considering the circum∣stances,

• it is found otherways; ••••ilded Trapings make not a M••le an Horse. But to deal ••••••didly, and reflect on none, we shall delineate that which may truly bear the Test in the Character of a Court Lady.— Question not her ••irth, for that is lively paint∣•••• in her Virtues, that it was ••igh and noble; she sets not ••er Face so often by her glass, •••••• she composeth her Soul by Gods word, which has all the Excellent qualities of a true ••••••••. 1. It is clear in all 〈◊〉〈◊〉 necessary to Salvation, •••••• those that will not be ig∣norantly or rather wilfully 〈◊〉〈◊〉. 2. It is not like those 〈◊〉〈◊〉 Glasses by which some ••••dies Dress themselves, ••••ich flatter them into a be∣•••• more Beauty and Com∣•••••• than they are Mistresses •••••• 3. It is very spacious, ••••d presents to view the l cast external or internal Maculati∣•• 4. It is durable, tho in 〈◊〉〈◊〉 sense it is broken too 〈◊〉〈◊〉, when God's Laws are ••••olated; yet it will (like the ••••one cut from the Mountain ••••••hout hands) fall on its ••eakers at last, and grind 〈◊〉〈◊〉 into powder, and not 〈◊〉〈◊〉 title of it shall fall to the ••••ound. 5. It hath power •••••• smooth the wrinkles sin has ••••de in the Soul, to cleanse ••••e spots, and mend the saults discovers; but to come ••••••er, she walks humbly be∣••••e God in all Religious ••••ties, the better to claim •••• assistance in time of temp∣tation, that her Faith fail not, she knows the best, without Gods assistance, would be often soiled by the various delusions and temptations of the grand enemy of mankind; she is always careful, and most tender of her Reputation. Travellers tell us, that in Mexico, in the West Indies, there is a Tree which shrinks in its Leaves at the approach of a man, as it by Nature it were shamefac"d and if he touch, tho neverso lightly, they immediately wither and dye. A Ladies Credit is of equal bashful niceness; Lacivous Eyes may injure it, and a small touch may wound and destroy it, which makes her avoid all privacy with suspicious com∣pany; she declines Pride and Stateliness, and is modest, cur∣teous and obliging to all that are Virtuous and of good Report, liberal to the poor, a••d has her Ears always open to hear and redress the Grievances of the Distressed; she is no respector of Persons where the Cause is unjust, nor is she more careful of any thing than of God's Glory; she holds her self bound by the Tenure (whereby she holds the Possession of Grace in this Life and Reversion of Glory hereafter) to assert and vindicate the Honour of the King of Heaven, whose Champion she professeth her self to be, she is pittiful to all, Learned and Wise above the usual Stature of her Sex, and

• improves those excellent acquirements more to the publick benefit, than to her own advantage; in Discourse her words are rather very fit than fine, not any ways affected or studdied, yet very Choice tho not chosen. — Quality sits triumphing in her looks, and compasses each Feature, tho mild and winning to com∣mand awe and distance; she affects not the vanity of foolish Fashions, but keeps up the antient Grandure and plain and modest Garments, and if they be Rich they are not Gaudy and is highly contended with the beauty God and Nature has bestowed on her. If very beautiful she is not in the least the more proud, but it induces her to be the more thankful for her maker▪ for the favour he has bestowed on her; If unhandsom, she labours to make here Soul shine more Beautiful, and better her body in the virtues of her mind, instead of washes and beauti∣fying Waters and Pomanders, &c. her Closet is stored with Physicks and Cordials prepared by her own Skill and Industry, to send to her poor Neigh∣bours when they are sick and in pain; she detesteth all Adulterated Complexions; in her Marriage she principally has a respect to Virtue and Religion, and is careful in her Marching, not to bestow her self and unworthily to an ignoble Person, or one unequal years; however, she is not covetous of large Fortunes in Marriage, regarding the Vir∣tue of the Person more than his Estate. — Quiet and Mo∣derate she is in all her aff••••••••, she makes no noise nor bust•••• in the World, tho she goes successful through her under∣takings; tho far from being •••• a morose Temper; she •• many times pleasantly affected she is not transported wi•••• Court Delights, but when •••• sees them, they appear •• common things to her; •• if she makes any Comme•••• upon them, it is to turn 〈◊〉〈◊〉 Morally to her Advantage drawing, like the painful Bee a Mass of Hony out of Flo••∣ers of various Scents •• Kinds, and sometimes out •• Weeds; she Allegorizes •• Earthly Vanities into Heaven Truths, when in her rea•••• Thoughts she remembers ••••∣soon the Scene in the Play 〈◊〉〈◊〉 altered (almost before ••••∣ment it self could take 〈◊〉〈◊〉 of it) she seriously we•••• how mutable all things are the World, God ringing Changes on all accidents, making them tunable to Glory. And by contempla•••• the wonderful harmony of Creation, she Guesses Glorious a Place Heaven is reads constant Lectures to self of her own Mortality that the sight of death to will neither be so terrible strong, because she has ••o•••• beheld it in her serious ••••••∣tations; and when she is •••• upon to take up her Lo•••• the Grave, she willingly

Qualifications

and cautions ••word he had in regard by Ladies, &••.— Ques••••••••le••s there is a Reservedness that makes Beauty more Trium∣phant; but w•••••• it once comes to a Parl••••, M••••le••ly is in danger to ••e l••••t; and then shame and misfortunes slow in like the Waves that by their often b••••••ng against i••, have forced a b••nk, whose m••ndati∣o•• might have been prevented in time; but now it is too ••e.— Mistaken she must consequently be, that ••••ppo••es ••eauty to be the le••s priz'd because it is not always seen, or ••oo familiarly Expos'd to the Eyes of men; when indeed it 〈◊〉〈◊〉 incident to mens Natures to Esteem those things most they ••ope to gain, yet are at present ••ome distance from them; when ••hat they find crowded on ••hem at a Cheap and Easy ••••te, is little mi••••ed, if not ••••••temned. So long as a Lady ••••verns her self by the Exact Rules of Prudence and modesty, her Lustre appears like the Me∣r••dian S••n in its ••••clouded brightness; which though less a••pr••ach••••le, and more dazling to the Eye, is accounted never∣theless more glorious; but when she d••••lines from them, she is like the S••n, s••••een'd with a Morning ••lo••d, which though gaz'd on with less hurt to the Opti••ks, is not half so clear to the sight. And besides th••se collateral adv••nt••••es, it is e∣vident that Mo••es••y and Cha∣stity, (〈◊〉〈◊〉 these are twin sisters not to be separated, and in∣deed are in degree properly the same,) give an ••mmediate direct improvement to beauty. Besure, above all things, to b••wa••e of those who finding you co••••ientious, and st••ring at the thoughts of Vice, go a∣bout to corrupt your Judgment and would either perswade ••ou that to part with your Chastity is no sin, or that af••er this Life the Soul returns to a nothingness, or vanishes into ••o••tr air, th•••• so you may rush on secur'd against the dange•• of a future state. But let us by the way assure such, that at la••t they will find their hot blood, and impure flames, n••t capable to contest with un∣quenchable fire, when too sadly they see themselves de∣ceiv'd; for though he that can perswade a woman out of ••••r Soul, may soon command h••r Body, yet he cannot re••cue neither hers nor his own ••••om an angry God. How ea••••ly by such Gradatious of Mischief

• may we judge the deplorable Estate of those that have a∣bandon'd their Virtue. When∣ever the cutward Pomp and Gaudy Splendor of v••••i••ted women seems like that of Croe∣sus, to boast their happiness let them look through that Fallacy, and answer with So∣lon, tha•• 〈◊〉〈◊〉 know themselves happy till their end. We wish we could not say, Ladies, 'tis too much the in••••••••ty of a great part of the Fair Sex to love Gaity and a splendid ap∣pearance, which lays them more open to be tempted and assaulted, Insomuch that we cannot pronounce those who are not arriv'd at a sober E∣stimate of things, secure from the danger they threaten. It will therefore be convenient for them to regulate their O∣pinions, and reduce all such things to their Just Value, and then they will appear so tri∣fling, that they will never be able to stand in competition with the more weighty Inte∣rests of Vertue and Honour, which in themselves have such a dazling Lustre, that they out shine the rest, as the Sun does all the lesser fires, — Modesty than is the Guard that should secure Virgins from the dangers within and without; and the better to strengthen it, all Temptations are to be a∣voided; even the company of some Women is very dange∣rous A Woman that is con∣scious of her own Scandal, thinks her self reproach'd by the Vertue another, which makes her many times malici∣ously strive to level the ine∣quality, not by reforming her self, so that she concludes too hard a Task, but by corrupting the other. So that those who to this purpose screw them∣selves into acquaintance, will be o••••r officiousty kind, and by all arts of condescention, and obliging, Endeavour to 〈◊〉〈◊〉 a Woman of Reputation into her Company and Intimacy; and if she can once intangle her into the Cobweb of Friend∣ship, then she, Spider-like, in∣fuses her Venom, and poysons her Vertue. But of such take special heed.

R

RAchel,

Gen. 29.9. a Sheep or Lamb, properly the Female.

Rachel,

Daughter to Laban the Syrian. Win her Jacob the Patriarch fell in love, and served an hard and tedious Apprentiship to gain her of her Father. She was mother to Joseph and Benjamine, dying in Travel of the latter. She was very b••autiful, as ap∣pears by the commendation the Scripture gives of her.

Radegund,

favour∣able counsel or advice.

Rebecca,

Ribkah, Gen. 24.15. fat, full fed.

Rhode,

Acts 12.13. a Rose.

Rosa••••••,

the Ros•• of Peace, or as it 〈◊〉〈◊〉, Rosamundi the Rose or Flow∣er of the World, L••••. 〈◊〉〈◊〉 Rosa, a Rose, from 〈◊〉〈◊〉 Recreatio, because t•••• smell of it doth strengthen and refresh the spirits of a man.

Rose,

Rosa, com∣monly used.

Ruth.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ruth 1. v. 4. perhaps watered or fill∣ed.

Rebecca,

Sister to Laban. She was married to Isaac, Abraham's Son by Sa∣rah, and was mother to Jacob, by whose advice and manage∣ment: he got the blessing from 〈◊〉〈◊〉 Elder Brother E••••••.

Rahab,

the Harlot of Jerico, who Entertained the Sp••••, for which she and her Family were saved in the destruction of that City.

Radg••nda,

Queen of France. She was D••••gh••••r to Bertai••, K. Th••••i••••i••, a Lady of Extraordianry Beauty, but more illustrious for her Vert••e. She laid aside her R••yalty, and became a Nun, building the Abbey of Holy C••oss▪ and divers other places, which she dedicated to pious uses, and dyed anno 587.

Ramsey

(Mary) second Wife of Sir Thomas Ramsey, Alderman and Sheriff of London anno 1567. and Lord Mayor in 1577. She was Daughter of Sir William Dale, Merchant of Bristol. She liv'd a very Piousand Vertuous life; ••nd dying N••••em••••r 1595. without 〈◊〉〈◊〉, le••t the ••r••a••est 〈…〉〈…〉 U••es, 〈◊〉〈◊〉 f•••• ever, that have been left 〈…〉〈…〉 private person be∣fore or 〈◊〉〈◊〉.

Reginatrud••,

Dut∣chess of Bavaria. She was Daughter of Chidelbert, King of France, and marry'd to The••d••n, the Third Duke of Bavaria, whom she converted to the Christian Religion, and afterwards, by the assistance of Rupert, Bishop of Worms, she prevail'd with the greater part of his Subjects to follow his Example.

Renea

of France. She was Dutches of Ferrara, Daughter to Lewis the 12th of France, and Ann of Britany She was marry'd to Hercules D' Este, Duke of Ferrara, by the contrivance of Francis the First, who succeeded Lew∣is; though she might have had far greater Matches in England and Germany. She was a Lady of great Courage, Wit and Learning.

Renown,

other∣ways called Fame, a Goddess of Poetical Invention, held to be the Messenger of Jupiter. She was painted in the shape of a Woman with Wings spread abroad, and spangled with Eyes; her Garments light and succi••••••, with a Trumpet in her mouth, as ••••un••ing.

R••••••e,

for refusing to forsake her Religion, and marry Gaul••••, a Roman Prae∣••••ct,

••oches (Catherine)

〈…〉〈…〉 of p••ictiers, so well 〈…〉〈…〉 in Poetry, that she was 〈…〉〈…〉 The Muse of France. She 〈…〉〈…〉 books in Prose and 〈◊〉〈◊〉 and Educa••ed her 〈…〉〈…〉 to an Extraordinary 〈…〉〈…〉 Learning and Virtue. 〈…〉〈…〉 the most accompli∣•••••••• 〈◊〉〈◊〉 in the Country; 〈…〉〈…〉 great Matches were 〈◊〉〈◊〉 red them, they could not 〈◊〉〈◊〉 in••uced to marry, but 〈◊〉〈◊〉 them'elves with 〈◊〉〈◊〉 and contemplative 〈◊〉〈◊〉.

••••••ogunda,

Daugh•••••• 〈◊〉〈◊〉 ••••ng Pharaates of Par∣•••••••••• S•••• was Wife to Deine∣•••••••••• 〈…〉〈…〉 of Syria. She was 〈…〉〈…〉 of great Courage, 〈…〉〈…〉 and Vir••ue.

••••samunon,

Queen 〈…〉〈…〉. She was Daugh∣•••••• 〈◊〉〈◊〉, and Wife 〈…〉〈…〉 who was called into 〈…〉〈…〉, the Imperial 〈◊〉〈◊〉 revenge the astronts 〈◊〉〈◊〉 Emperess Sophi•••• had put 〈…〉〈…〉; but Al••ion having 〈…〉〈…〉 Father to death, and 〈…〉〈…〉 Cup of his Skull, which 〈…〉〈…〉 have forced her to 〈…〉〈…〉 out of, she 〈…〉〈…〉 his Life, and caused 〈…〉〈…〉 ••••••••hered, by 〈…〉〈…〉 the General of his 〈◊〉〈◊〉.

〈◊〉〈◊〉,

Daughter 〈…〉〈…〉 a Prince of Persia, 〈…〉〈…〉 to Alexander the Great, in his ••xpe••ti••n against Da∣rius. She was held to be one of the most beautiful Ladies of Asia.

••o••••llan,

Su'ta∣ness, and Wife to Solyman the Magnificent, Emperour of the 〈◊〉〈◊〉, A Woman of great Beauty, but of greater Spirits and Ambition.

Ruth,

Daughter in Law to Na••mi, married to B••a••.

Rumia, or Rumilla,

a Goddess to whom the Romans recommended the care of their Infan-Children.

Rosamond,

the Fair, Concubine of K. Henry the S••••••n••, of England, poy∣••••r•••• by Q. Elenor, in Wood∣stock ••o••er, near Oxford.

Back,

the Duke of Exeter's Daughter, an Engine to extort Confessions, brought into the Tower by him (being C••n••i••••le, 16 H. 6.) intend∣ing to bring in the whole Civil Law.

Recreations

suta∣ble for Ladies, and what is to be observed therein. — Recre∣ations, when Innocent and Modera•••••••• may be called the Spring of 〈◊〉〈◊〉 that makes it move smooth and regular; it is an Antidote against the too rust impressions of business, and over s••••••ious Thoughts upon the Spirits, and by Wise and Prudent management may be turned to great advantages in ren∣dering our conditions easy and pleasant; but when immo∣derately

• used and carried to excess and extravagancy, it is worse than Labour or Toil. All Pleasures that but border on Scandal must be shunn'd and avoided, and even those that are the most Innocent, must not exceed the Rules of Moderation. Which consists first in not giving offence, scandal, damage or preju∣dice to your Associates or others. Secondly, It must besuch as is not injurious or pre∣jadicial to your Health, Re∣putation or Business; you must by no means make your Pleasure your Bussiness, but by the enjoyment thereof, be more than chearful in your return to it, as more enabled by your Diversions to perform it. The most innocent Recre∣ations by excess are many times abused, and the Body and Mind rather enfeebled and disordered, than strength∣ened, and composed by them, their Vigour is weak and sostened, the Compexson is besot ed, and the principal Virtues sometimes banish'd. — Recreation must be taken as it was first provided, and then it will be taken without a S••ng. The Heathen Sages prohibited either Sex to ••••acken the Reins too much to it, least it should insensibly carry them away in a career, they would not be able to stop, till they bulg'd upon the rug¦gedRock of Misfortune. W•• that are Christians have more reason therefore to be cauti∣ous, least too great a swing of Worldy Pleasure and De¦lights throws us into Irre〈◊〉〈◊〉 and incumbers us 〈…〉〈…〉 we never intended to be con¦cern'd withal; those Recrea¦tions, above all others, 〈◊〉〈◊〉 most commendable, that re¦fresh the Mind, and never leave any private 〈…〉〈…〉 behind them on the C••••••••∣ence, to upbraid ••he Sens•• 〈◊〉〈◊〉 the immoderate or unlawful using them; she that pla•••••••••• into a puddle, do's but en••'•••• her self to the trouble of •••• a••terwashing; few people are so indiseret and regardless of their Health, as for the lusci∣ousness of the Tast, to ••••••d on those things that will ••••∣pair it, and render them 〈◊〉〈◊〉 stempered; God would never have allowed such Recreations, nor furnished us, either with the desire of them, or the faculties to enjoy them, with any design we should abuse them, or that they should prove hurtful to us; yet there are so many incoveniences adhearing to the use of ••••••∣sure, by exceeding the mea∣sure, mistaking the m〈◊〉〈◊〉, misplacing the time, th••••••al though Recreations be la••••••ul in themselves; yet if they be circumstanced amiss, they are not expidient. — Recreati¦ons and Pleasures are undon ••∣idly lawful if we abuse 〈◊〉〈◊〉 not by irregularity all the s'veral 〈…〉〈…〉 in Food, 〈◊〉〈◊〉 other varieties of the 〈◊〉〈◊〉 nature, were intended please the 〈…〉〈…〉 to satisfy the Appea••••••. of

• the beautiful and pleasant Fruits the Garden of God contained, there was but one only, among so vast a number, excepted; from which it may reasonably be concluded we may enjoy those delights we have a well grounded inclination to, and that are no ways pro¦hibited, if so we do it as not to do it amiss. — Re∣creations most proper and sui∣table to Ladies, may be r••••••'d under four principal he ••; as Limning, Dancing, Musick Reading, these Imploy both the Mind and Activity of the Body; Lim ••ing is a very cu∣rious Art, wherein a Lady, especially in small Figures, either in Oyl or Water-Paint∣ing, may improve her Fancy to Admiration, and leave rare monuments of her Ingenuity to Posterity. Dancing, Recre∣ates the Body, and moderate∣ly used, much c••ntribu•••••• to Health by t••••rring and dis∣persing the gathering and af∣flicting Humours; besides, it gives a decent comliness to a Ladies Carriage and Behavi∣our; but l••t not those that are not very skilful in it, put themselves too forward at Bills, &c. least in hopes of gaining Credit, they will only have the advantage to be de∣••ided; a Lady had better ac∣knowledg her Ignorance in it, and excuse her self from un∣dertaking to Dance before competent judges, if she un∣derstands not exactly the mea∣sures, and the way of her Dancing at the place where she is; for all Ma••te•••• ••••ach not so exactly, but there may be some variation either in the Motions or Musick; If she has never so much skill, she must not be over conceited of it, lest it lead her into the error of ingaging in some Dance she do's not understand, or but i••per••ec••••, and small blun∣ders in such cases put all out of Order, and cause more ig∣norance to be imputed to her, than really she is guilty of; apollogies may be made against the Intreaties and per∣swations of those tha▪ come to take a Lady our, but she must not be too obstinate, because it may be interpreted various ways, as to ignorance, morose∣ness, or Pride; and therefore if she be understanding in it, she had better run the hazzard of a little disorder, if it should chance to fall out, than undergo the Censures before mentioned. — Recreation is found very pleasing on In∣struments of Musick, well Tuned and Plaid on by a skilful Hand; but it must not be used upon every slight occasion to gratify as many as desire it, and so not only be made vulgar, as if a Lady made it her Profession, or too much affected applause in unseasonably Exposing her Dext••rity; if to the Lute she adds her Melodious Voice, the sound will be more Ra∣vishing; but his she must avoid as much as may be in chearing of any that pretend Courtship to her, left they

• imprudently lay hold of it as a design to draw them on by a kind of an Air of Courtship to be the greater admirers of her person for the accomplish∣ments it is endowed withal, but among Relations or in∣different Friends, if the mo∣de••ly press it, it will be some what under the Character of good breeding, not to deny them that satisfaction they sue for; but it must not be tedi∣ous, lest they seem tired with what they so earnestly desire; the Harmony once Commen∣ced, it will not at all be com∣mendable to stop in the mid∣dle to crave attention, though some seem not to listen, as good manners requires, when they have engaged a Lady to pleasure them in this m••ter; The Songs must be chosen, Witty, Modest, and Ingenious, loose lines avoided.— Reading is a Contemplative Recreation if applyed to the right use and end; it carries us in Phancy and Imaginati∣on into the remorest parts of the World, and gives us a prospect of the rarities and Varieties of distant Nations, or more, it carries us among the Stars, those glorious Lumina∣ries that Spangle the Firma∣ment with Seeds of Light; it opens the Arcan of Arts and Siences, and by Contem∣plation, leads us up into Hea∣ven, and dazles our Souls with the unapproachable brightness of the Divine Ma∣jesty; it likewise recreates dejected Spirits with harmless merriment, and is, if not abused, the Vnum Necessarium of the the mind; we need not tell Virtuous Ladies that they ought to shun wanton Books that treat of Laciviousness, and corrupt matters, or such as are oppugnant to Faith and Good manners; Virtue is an Enemy to such, and conse∣quently Virtuous Ladies will nor Injure their fair Eyes and fairer Reputation, to look up∣on, or have any concernment with them. Stage Plays, or the Recreation of the Thea∣ters, have been by some con∣demned, as nor fitting for the Entertainment of modest La∣dies; but to such, most certain it is, they may prove of great advantage if they wisely use, and rightly apply many things they hear and see contained in Ingenious Plays, and Precepts for Instruction, and sundry great Examples for Caution; and such notable passages, which being well applyed, will confer no small addition to the understanding of the Auditors, Edward the Sixth, that English Pl••anix in Piety and Virtue, tho the weighty affairs of a Kingdom here upon his Youthful Shoulders, yet he borrowed leisure from his Devotions and State Affairs to see Plays, and Inter∣ludes, to refresh his tired spirits, with such harmless Recreations; and for the better ordering them, that nothing might appear inde∣cent, he appointed an Officer to Supervise and Dispose to

Religion,

A Ladies chief Ornanent.—Religion is the Crown of all other Ex∣cellencies, nothing is so proper and necessary to be considered and duly observed, seeing all our welfare and happiness depends upon our Piety and sincere Devotion. — Religion requires us not, but altogether forbids us at any rim•• to put on an Angry Zeal against those that may be of a different perswasion, though partiality to our selves makes us too frequently mistake it for a duty, and we are sometimes so fond of our opinions, to think, in so doing we are a Fighting the Lords Ea••le, and a contending for the vin∣dication of his Honour, when in reality of the matter we are only setting out our selve; our Devotion too often break∣eth out into that shape which best agreeth with our peculiar tempers. Those that are Choleric••, grow into a harden∣ed severity against such a Dissent from them, and lay hold of all the Texts that suit with their Complexions The Sullen and Melancholy are too apt to place a great part of their Religion in de∣jected and il••um••ured. ••spects putting on sower and un ••om∣ble faces, and declaiming a∣gainst the Innocent Entertain∣ments of Life, with as much tartness as ought to be bestow∣ed on the greatest Crimes, tho indeed it is generally but a Vizard, there being nothing very often real in such a kind of severity. — Religion that is true, is so Kind, Inviting and Obliging, th•••• instead of imposing un•••• and unnecessary burthe•• upon our Nature, it cases

• of the greatest weight of our passions and mistakes; And redeemeth us from the slave∣ry we are prone to run into our selves, instead of subdu∣ing us with Rigor; for whilst we are under the usurpation of our Appetites, Let Loose and unrestrained, we are most severe masters to our selves. Religion in it self is al∣ways a cheerful thing, and is so far from being an utter E∣nemy, to good humour, that it is inseparably united to it; there is nothing that belongs to them that is uneasy or unpleasant; a wise ••picure would be religious for the sake of the pleasure he would find in it, by restraining him∣self by too much surfeiting on worldly delights, and the quiet, peace and Content, it would feast his mind withal. Religion is exalted, reason fi••••ed and refined from the drossier part of it, having its aboad in the upper region of the mind, where no clouds or mist hinders its ••ereni••tes or Interpose to darken or ofend it; It is the foundation and Crown of all virtues. As to saith, relating to you in particular, keep to that which is warranted by God, and avoid being given to change; you having, Ladies▪ a stronger ground to be stead∣fast in your Religion, than the other sex, by reason that the voluminous Enquiries, into the truth, by reading multi∣tudes of books, are not so much expected from you.—Ee∣ware above all things, that a blind Zeal Leads you not into Error, Let the holy Scriptures be the standard of your religi∣on; and on the other hand beware of applying Gods Judgments upon particular occasions, or pointing out those on whom they ••all, as the subjects of his wrath, or the marks he Levells, else his ven∣geance at, ••ecause a mortal be∣ing is too shallow of under∣standing to make true Judg∣ment, not competent to make a distribution of Gods Justice or his mercies, since himself hath thrown a ve•••• over them to hide them 〈◊〉〈◊〉 our short sight, which would, notwith∣stading its imperfection, be too busily prying into them, though beyond their Province; and to go about to determine, whether God Loves or hates those he afflicts, is too nice a point for humane reason to discourse.In the next place, Labour to keep vain doubts and scruples at a distance, that they may not Interrupt and hinder your devotion, nor give you unseasonable disquiets; and to do this, get understand∣ing, and practice virtue; and if you are so happy as to have these for your share, most cer∣tain it is that God by his Grace, will reveal all necessa∣ry truths to you.—Avoid as much as reasonably you may Multiplicity of wordly busyness, and in that which is unavoidable, Labour for an Evenness and tranquility of mind, that you may be smooth

Reason

considered in humane affairs. —Rea∣son is the Guide of humane affairs, and distingu••••h•••• man∣kind from the subordinate Rank of Creatures, and ought to be consulted in all our Actions, to testify that we are removed by many degrees, from the Irrational part of the Creation, who for tha•• cause are ren••••r••d subserviant to us. If wo consid••r ••••ur str••n••••h. only we are 〈◊〉〈◊〉 and L••able to be overc•••••• 〈◊〉〈◊〉 destroy∣ed by Lyons, ••yg•• ••nd other Savages, that ••••xe their Aboads in ••••••un••••••, a••d wildern••sses; but God has provided a rational soul for man, which is ca••able by po∣licy, to Encoun••r those di••••••∣culties and dangers ••hat his force could not otherways struggle with or avoid. It has occasio•••••• 〈◊〉〈◊〉 ••••putes ••••ong 〈◊〉〈◊〉 ••••arne•• 〈◊〉〈◊〉 what 〈…〉〈…〉; some 〈…〉〈…〉 is En••••••••ed in 〈…〉〈…〉 and 〈…〉〈…〉, it ••••ates it self 〈…〉〈…〉 p•••••• ••hat are in••lu••••c•••• ••y it; others agai•• co••c•••••• it has i••s pr••n∣c••pal sea•••••••• brain. Invigo∣••a••ing ••••e 〈◊〉〈◊〉 and facu••••ies, communica•••••••• i••s powers, ••y the Arteries, and Car••t••••es, the stopage or obstructi•••• of which, cau••es desponde••cies of mind, and som••••imes mad∣ness; but these we count as w••imseys, and meer con∣jectures; for the so••l being an Immortal E••••ence, cannot rationally be concluded to be confined to any place parti∣cularly, but it i•• ••••e and at Liberty to opera•••• in all, at∣tending on the ••ody, as its Good Angel, till it 〈◊〉〈◊〉 called from it by him that ••ave it, and who can only compre∣hend and Limit; i•• nor can we believe, though ••••xes differ, that souls have any par∣••icipation of those dif••r••nces, but as in the man, so in the woman, and at the great day when we sha••l be cloath'd with Immo••tality, there will ••e no ••••quality among the Ble••••ed, unle•••• in degrees of radience, as their ••reater o•• Lesser La••••••r in Ch••••••s ••ine∣yard, shall differ them 〈◊〉〈◊〉 Glory as one Star outshines ••••••ther, yet all shall be ••ull of Joy, and nothing wanting to compleat their happyness, or give oc∣casion

• to complain or repine; we shall be as Angels and ••lessed spirits, fill'd with Love, and delighted with the beati∣•••• vision. Some take upon ••hem to conclude there will be no difference of sexes, but that is too ••bstruse for us to determine; but thus far we are warranted, that there will be ••o occasion for such differen∣ces there, since there is neither Marriage, nor given in Ma••••••ge; but now we are soaring too high, and must like a Lark at her height, descend again. Reason tells us, that women have souls as well as men, and that they proceed from the same fountain of Eternal Life, and therefore are to be Equally prized, as being of an Equal value, and though vir∣nous women Express a Gene∣rous obedience, in submiting to their husbands, and giving them rule and government of temporal astair in this ••orld, yet in the other it is not to be presumed but that there is an Equal liberty and free∣dom, all being equaly En∣grafied as Members into Christ their Head. There no Folly or Imprudence will appear, but Wisdom will Reign and Tri∣umph. Not but in this lower Region, we must in a great measure, if not altogether, allow the Fair Sex to be ca∣pable of an Equality, would they as industriously apply and improve themselves in mascu∣line Affairs. Scepters have often deigned to kiss their beauteous hands, and the Gold been burnished to its highest lustre by their sost commanding Grasps, appearing as awful and Majestick in a Womans hand, as in that of the grea••••st Con∣queror. Many wholesome Laws owe to them their Original; and the Scales of Justice have in no other hands ••een held with an Equaller ••allance. Mercy has sa•• triumphant on th••••r Brows, and Oppression and Violence Thunder struck with their Frowns. They have been Nursing mothers to Reli∣gion, and made it grow up and flourish under their pro••••ction. Their prudent Councils, and Valorous Exploits, have made their Wars prosperous, and obliged their proudest Enemies to humble themselves, and accept the Conditions of peace. Learning, though men have laboured to ••eep them in Ig∣norance, h••s never been a stranger to their Sex. Great has been their Sagacities, and Numberless their Worhty La∣bours. H••re Virtue has ap∣pear'd in i•••• Richest Array, and raised Wonder and Admi∣ration in those that have con∣templat••d it, insomuch that it has sham'd the E••vious, and made them blush ••or the Scan∣dals and Reproaches they have utter'd, and their pious Ex∣amples have so regulated the world, that a Lycurgus or a Solon could have done no more; then let us not so far forget our selves, as to dishon∣our those by our calumnies or detraction, who are the honour of mankind, but rather value

• and esteem them, as near as we can, ••ccording to 〈◊〉〈◊〉 worth and ••••ri••, and ••e ••••••teful in prizing such a Trea••••••••, as a Modern Poe•• has 〈◊〉〈◊〉 ••he pains to do, viz.

  Woman, the loveliest creature Na∣ture made, Shou'd (we••t not sin) have adora∣tion paid; Have Shrines and Altars rais'd, and Temples too: But Praises are the least that are her due. So soft, so loving, charming, and so kind, That all the creatures to mans use assign'd, Compriz'd in one, all that in them is rare, Cannot by in••inite degree with her compare. Search for the Vnicorn of Indian breed; For the Camelion, that on Air does feed; For the gay Phoenix in Ara••ia's field: Or f••r the Gold and Gems o••t•• India's yield. Nay. look where all the Snow white Lillys 〈◊〉〈◊〉, In native pure••••ss, or where Ri∣vers slow. View all the gaudy plumes which on the wind Expand, and through the yeild∣ing Air free passage find, And all those animals Earth do's contain, The numerous Fry that brood the swelling main. And still add more, let Flora's Glory come, Nay, 〈◊〉〈◊〉 golden Crop with swe•••••••••• ht home; Let t•••••••• what of this kind th•••••• 〈◊〉〈◊〉 ••rame In one 〈◊〉〈◊〉 in one their worth Pro•••• Compar'd with Woman, scarce they'l find a Name.

  Reason it is we should con∣clude th••t God, the Infinite and all wise Creator, best know∣ing what would render mans happiness most perfect in an Innocent st••te, would not have given him any thing that should have been unnecessary or distastful to him; for we are not (because some urge it was only for the sake of Gene∣ration) to shorten his hand; but must allow he might have Created men, and made them like all other Creatures, by this powerful word, spring up from the dust; we confess indeed Generation is a main end of the difference of Sexes, as they now are distinguished; but there is more in it, a sweet harmony in the society, a soft and gentle cont••x∣tu••e of Minds, uniting in Love, and all the cordial Endear∣ments that can make Life the mor•• d••sirable, a closet o•• Truth 〈◊〉〈◊〉 ••••pose the most se∣cret though, and an Amulet for Cares a••d fears that may arise. Adam▪ ••••d he been a∣lone, proba••ly might have yeilded to 〈◊〉〈◊〉 Devils Temp∣tation and 〈◊〉〈◊〉 into what a solitary Misery had he fallen to be alone in Deserts or Wildernesses without hope of

Lady Russel,

one of the four Daughters of Sir Anthony Cook.

Rumia,

a Goddess that rul'd over sucking Chil∣dren, and Womans Paps.

Rape

(raptus) is a Felony committed by a man, in the violent deflowering a Woman, be she old or young, Brit. c. 1. This offence is with us Felony in the principal and his aiders. Anno 11. H. 4. c. 23. Anno 1. Edw. 4. cap. 1. West 2. cap. 23.

Rhetorick,

g. the Art of speaking eloquently, or well and wisely.

Ravishment

(Fr. ravishment. i. direptio, raptus, &c.) signifies in our Law, an unlawful taking awa••, either a woman or an 〈◊〉〈◊〉 Ward; sometime it is used also in one signification wi••h rape, (viz.) the violent de∣flowring a Woman.

Rebecca

(Hebr) fat and full; a womans N••me.

Regamancy,

mati∣on, l. a loving them that love us.

Relut,

l. a Widow or any thing that is left.

Rum Mort,

a curi∣ous Wench.

Runcina,

the God∣dess of

Runcation,

l. weed∣ing.

Rosimunda,

(Sa▪ Rose of peace) she was forced by Herminges to drink the Poyson which she offered him, by whom she had procured the Death of her Husband Alboinus (King of the Lom∣bards)

Rose,

The Flower of Venus, consecrated by Cupid to Harpocrates the God of Si∣lence.

Under the Rose,

a∣mong private lovers, not to be divulged.

Repudiate,

(repudio) to forsake, as one doth his wife, to refuse or put away.— The antient Romans had three kinds of Separation in Mar∣riage; The first they called Repudiation, which was don•• by the man against the will of the woman; and the first man that thus repudiated his Wife, was Spurius Carvilius, because she was barren, 〈◊〉〈◊〉 The second manner was called Divorce, and this was done with the consent of both, and to 〈◊〉〈◊〉 of them, it was per∣mitted to require it; the party suing for it, used these words. Res tuas tibe babeto, vel Res 〈◊〉〈◊〉 tibi agito — The third was termed Direption, and this was done according to the Princes will, 1 part Tr. of times.

Rationibali parte honorum,

a writ for the Widow (or children) claim∣ing the thirds.

Reasonable aid,

was a duty claimed by the Lord to marry his Daughter, or Knight his eldest Son.

Remembrance,

a Preception whereby the Ideas of things before perceived, and impressed upon the Mind by Sensation, or other Precep∣tion, are again offered and represented to the Soul, by the Mediation of Animal Spi∣rits in the common Sensory; either by their former Foot∣steps and Images Impressed upon the Brain, or by some Words or other Signs which awakened and stirred them up. Or Reminiscence, is an Arbitrary drawing out of things, which were before impre••de upon the Brain, for its own use. Dr. Blancart.

Romance,

(Span.) a feigned Hulory or Narration either in Verse or Prose in the Vulgar Language.

Retromingents,

(from retro and mingo) is used by Dr. Brown, for such Ani∣mals as Urine or piss back∣ward; such are all female Quadrupedes.

Revels

(form the Fr. R••veiller, i. to awake from sleep) are sports of Dancing, Making, Comedies and such like, still used in the Inns of Cour••, and Houses of some great Pesonages; and are so called, because they are performed by night; there is also an officer, called Toe Master of the Revels, who has the ordering and command of these pastimes.

Roundelay,

a Shep∣heards dance; sometimes used for a Son.

Rhomb

(rhombus) a Spinning wheel, Reel, or whirl.

Rivals

(rivales) they that haunt, or dwell by, have inter••st or fetch water from the same River or Brook; but it is most commonly use; ••••∣taphorically for those that love and wooe the same woman; Corivals.

Runci••a,

the God∣dess of Weeding.

S.

Sabina,

I. Religious or C••ast, from that 〈◊〉〈◊〉 ••ings.

Sarchia,

I. Holy▪ Pure.

Sara••,

my Lady or Dame.

S••••••••,

I. •• Lady or Princess, because of the Promise.

Scho••••••ica,

from 〈◊〉〈◊〉 I. o••ium, Lei••ur••.

Sebaste,

I. Maje¦stical or Honourable.

Shel••mith

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 L••v. 24.11. i. peacea••••••.

Sybil,

or Sibule, suase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. the Counsel of God.

Sisley,

see Cicely.

Sophia,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. Wisdom.

Sophronia,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. modesty.

Susan,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sho∣••••••, Heb. a Rose or Lilly.

Sabinia Tranqui∣li••••,

she was Married to the Emperor Gordanus the third, a Lady of great Magna∣nimity and Virtue

Salmacis,

a Nymph, who falling in Love with Her∣mophroditus, Son of Mercury, begot him on Venus, grew so Impatient, that leaping into a Fountain where he was bath∣ing, she endeavoured to o∣blige him to deslower her; but not being able to gain him in that piece of Service, she prayed the Gods, whil•• she twined 〈◊〉〈◊〉 him, that they might become one body, which was granted her, and so 〈◊〉〈◊〉 became the first that bore 〈…〉〈…〉 of either Sex 〈…〉〈…〉

〈◊〉〈◊〉,

Sister of 〈◊〉〈◊〉 the 〈◊〉〈◊〉 King of the 〈◊〉〈◊〉 she 〈◊〉〈◊〉 up Herod to put the 〈…〉〈…〉 Ma∣••••••nne to 〈◊〉〈◊〉 by open be∣〈7 letters〉〈7 letters〉 〈◊〉〈◊〉 or pretence she 〈…〉〈…〉 him; and 〈…〉〈…〉 the Death of Alexander and Ari∣〈8 letters〉〈8 letters〉, the Queens two Sons by 〈◊〉〈◊〉 as also of two of her own Husbands, Joseph and Costborus, and afterward dyed miserably her self.

Salome,

Mother of S••. I•••••••• and S••. John the Apostle 〈◊〉〈◊〉 Virtous and Pious woman, who mainly propagated the Gospel by her exemplary Life.

Salus,

a Roman Goddess, she had her Temple on the Mount Quirinal, which

Sappho,

stil'd for her curious Verse, the tenth Muse, but her wanton way of Writing hindered much of the Merit of them. Or her see more.

Sarah,

the Wife of Abraham the Patriach, and Daughter of Haram, and obe∣dient, Virtuous and beautiful Woman; she was the Mother of Isaac. She dyed Anno Mundi 2175, aged 137 years, and was buried in a Cave near Hebron.

Sachaca,

a Baby∣lonish Goddess. held by the manner of her Worship to be the same with Ops or Terra of the Romans; her Ceremonies were continued five Days in a year successively, in which time the servants ruled, and the Masters obeyed.

Scylla,

Daughter of Nisus the Magerensine King, she betrayed him and the City to Minos King of Crect, with whom she fell in Love at the Siege, by cutting off, and de∣livering him her Fathers Lock of Purple Hair.

Segetia,

by some called Segestia, a Roman, Prayed to by them to take care of their Corn.

Seia,

another God∣dess worshipped by them, to whom they instrusted the care of the seed new sowen; she had a statue to her, and was Invoked Fertelize the Earth in time of scarcity.

Semele,

Daughter to Cadmus the Thebian King, with whom Jupiter had secret Meetings; yet Jum•• distrusting the matter, came to her in the shape of an old Beldam, and incited her to perswade him to lye with her in the same Glory which he accosted the Goddesses in the ski••s; Ju∣piter, tho loath, granted her at the next meeting, but proved too hot for her, she be∣ing burnt to Ashes by his Lightning, yet being with Child with Bacchus, he took the Embrio out of her womb, and opening his Thigh, sewed it up there till the full time of his Birth was come.

Semizamis,

Queen of Assyria. Of her see more.

Serana,

Empress to Di••clesian, and Daughter of Theodosius the gr••a••, she mode∣rated much of the Persecution against the Christians, and ••••d the Church many singular fa∣vours in those bloody times.

Sforce (Katharine)

Married to Jeronimo 〈◊〉〈◊〉 Prince of Flori, when Franci••∣cus Vrsus headed the Rebels Kill'd her Husband, and 〈◊〉〈◊〉 her and her Children in Pri∣son; she perswaded them to let her speak to the Govern∣our of the Castle, that still held out, for her to Surrender, leaving her Children as a Pledg; but being got into the strong place, she sent to com∣mand the Rebels to lay down their Arms, and return to ••

Sibylla,

Wife to Guy of Luzignan, and sister to Sald∣••••••, the Fourth King of Jern∣••••••••. She, after the Death of her Brother, and her Son, whom his Uncle appointed to succeed him, caus'd her Hus∣band Guy, to be Crown'd, set∣••••g the Crown upon his head with her own hands, saying, 〈◊〉〈◊〉 he being her true Husband, he could not make choice of any ••••••r to be King. But this soon 〈◊〉〈◊〉 caus'd great disturbances, ••nd much weakened the King∣dom.

Sibylls.

They were ••oelve, and accounted Pro∣••••••sles, fore••ellin•• many ••••derful things. Of these •• more in this Work.

Sigbritta,

a mean ••oman, a Native of II land, ••s so passionately beloved by ••••itierne, King of De••mu••. ••igh he was at the same time ••••••y'd, tha•• he gave her an ••••mited power, and all 〈◊〉〈◊〉 and Great Offices were ••posed of by her; so that ••ding her Ascendan: over that ••y Prince, who had raised •• from a Beggar, so near a ••••••e, she grew so proud and ••ogant, that the Q••een and ••bles could no longer endure but deposing the King, and ••cing his Uncle in his stead, she fled to Holland, and there in a little time became as poor and miserable as ever.

Sigea (Lovise,)

Daughter to Diego Sigea, a very learned Lady; ••he un∣derstood Arabick Greek Latin, Hebrew and the Syrick: she was skill'd in Philosophy, and the liberal Sciences, tho she dy'd very young, and was lamented of divers learned men.

Sirens, or Sirenes,

Sea Monster, that by their melodious No ••••, draw men to leave their ship••, and by leaping into the Sea, b••ing drown'd, they devour them.

Sisigambis,

Wife to D••••••••, King of Persia, who being taken pr••••oner by Alex∣ander the Great, at the Battle of Arbella, was courteously entertain'd by him; and altho she was exceeding beautiful, he preserv'd her Chastity; and she dying for the Grief of ••o great a loss, he gave her ho∣nourable burial.

S••••gambis,

Mother ••o D••••i••s, a woman of great Cour••ge, who bore all her afflictions with patience, and dispised the Frowns of For∣tune.

Sophia,

Emperess to Jus••trnian the second; she held a great sway in the Em∣pire; and after her husband's death, advanced Tiberius to the Throne, in hopes of mar∣rying him; but finding her self defeated, she, in Favour of Justinian, the Nephew of Justine, conspir'd again•••• him.

Sopho••isba,

of Cre∣mona, a Lady very Famous for her skill in painting.

Sophronia,

a Roman Lady, who being ravished by the Tyrant Maxentius, begg'd leave of her husband that she might kill her self; which ac∣cordingly she did, and is called the Christian Lucretia.

Spaco,

Wife to Mi∣thridates, Herdsman to Astya∣ges, King of the Medes; she was Nurse to Cyrus, the Great King of Persia and Hedia.

Statira,

the beautiful Daughter of Darius Codmanus; she was taken Prisoner at the battle of Issus, by Alexander the Great, and at his return from the Conquest of a great part of India, he marry'd her, though when she was offered as a Pledge of Peace by her Father, he refused it, and at the Wedding give away 9000 Golden Cups to so many per∣sons that attended the Feast. After his Death she was mur∣thered by Roxana, his first Wife, being then great with child by Alexander.

Stesiclea,

a Lady of Athens, Exceeding beautiful, beloved by Themistocles and Aristides, which Rivalship cau∣sed a great Division between them, upon which much mis∣chief ensued in the state.

Stratonice,

Concu∣bine to Mithridates, King of Pontus, a Lady of great Cou∣rage and Beauty, yet contri∣buted to his misfortunes, by siding with the Romans, upon a disgust she took for her hus∣bands checking her Ambition; but afterwards she greatly lamented the Ruine of her house.

Sulpicia,

a Roman Lady, living in the Reign of Domitian; she composed divers books, one in Verse of her own Amours, and boasted she was the first that incited the Noble Women of Rome to as∣pire to the Wit and Learning of the Grecian Ladies.

Sulpitia,

daughter to Paterculus, a chaste and vir∣tuous Lady, which made her only, among all others, be thought sit to dedicate the Sta∣tue of Venus at its setting up in Rome.

Sylvia,

daughter of Numitor, an Albanian King, otherways called Rhea; she was Mother to Romulus and Rhemus, Founders of Rome, and held to conceive them by others.

Sylvia (Botrix)

she founded the Order of the Conception, and retired with Twelve Virgins to an house gi∣ven her by Q. Isabella, of Castile and led a chaste Life all her days.

Syrinx,

an Arcadian Nymph, beloved by Pan, the God of Rusticks, but flying from him to the River Lad•••• she pray'd to be turned into Reed, that she might escap•• his Lust; which being 〈◊〉〈◊〉 he made a Pipe of it to mak•• the Shepherds merry.

Susannah,

a chaste Hebrew Lady who was wrong∣fully accused of Incourine. ••y by the Elder, and proved In∣••••cent by Daniel, to the shame and confusion of her Accu∣iers.

Sable,

(Fr.) Black colour in Blazon. It is also a Rich Fur a beast, so called, ••••e, and near as big as a Pole∣••••, of colour between black ••d crown, and breeds in 〈◊〉〈◊〉, but most in Tarta∣na.

Strowling Morts.

Strowling Morts are such as ••••tend to be Widows, tra∣velling about from Country to Country, making Laces upon lives, as Beggar Tape, or the 〈◊〉〈◊〉; They are subtle Queans, 〈◊〉〈◊〉 hearted, light finger'd impocritical and dissembling, and very dangerous to meet, if any Ruffer or Rogue be in their company.

Shop Lift.

She is most commonly well clad, and 〈◊〉〈◊〉 that wants more of Grace ••woed•• Wit; she has several large ••••••kets about her, but that which stands her principally instead, is her Gown or Pet∣••••••, so tuckt up before, that will contain any thing with∣•••• falling out. Thus prepa∣••••, she will boldly go into a 〈◊〉〈◊〉 shop, and there pre∣•••• to lay out a great deal of 〈◊〉〈◊〉; whereas her whole 〈◊〉〈◊〉 is to convey into her lap 〈◊〉〈◊〉 Piece of Silk or Satin, which will lie in a little com∣•••• And that she may the better facilitate her purpose, she will be very troublosome to 〈◊〉〈◊〉 Shop-keeper, by causing him to shew her much varie∣ty of Commodity, to the in∣tent that what she hath stolen may not be easily mist; And having sped in one Shop, she will attempt other Shops of a different Profession; She hath variety of Customers for these stolen Commodities; As Taylors, Piece-Brokers, &c. Where she makes up her Merchadise.

She Orators,

that have pleaded their own Causes, or others.— Strange and admirable is the Efficacy and Force of Eloquence. Amesia, a modest Roman Lady, who being of a great Crime accused, and ready to incur the sentence of the Praecor, she in a great confluence slept up among the people, and without any Ad∣vocate, pleaded her own Cause so effectually and strongly, that by the publick Suffrage she was freed and acquitted from all Aspersions whatsoever, which she did with such a manly, yet modest constancy, that from that time forward she was call∣ed Androgine. Equal to her was Hortensia, the Daughter of Q. Hortensius. She, when the Roman Matrons had a grievous Fine put upon them by the Tribunes; and when all the Tribunes, Lawyers and Ora∣tors were afraid to take upon them the Patronage of their Cause; this discreet Lady in Person, pleaded before the Triumvirate, in the behalf o••

Sisters

Love to a Brother.— Ituphens being to suffer Death by Order 〈◊〉〈◊〉 Darius, his Wife cast her 〈◊〉〈◊〉 groveling before the 〈◊〉〈◊〉 〈◊〉〈◊〉, with such pitiful 〈◊〉〈◊〉 〈◊〉〈◊〉 ions and Clamours that they came even to the Ears of Da∣rius and much penetrated him being uttered with such 〈◊〉〈◊〉 〈◊〉〈◊〉 and moving Accen••••, 〈◊〉〈◊〉 ble to mollifie the Flint, 〈◊〉〈◊〉 〈◊〉〈◊〉 marble Imprest there sore with her pitious lamenta∣tions, the Kings sent unto 〈◊〉〈◊〉 That her Tears and 〈◊〉〈◊〉 had so far prevailed with 〈◊〉〈◊〉 that from the condemned So∣ciety they had ransomed 〈◊〉〈◊〉 and one only, to continue 〈◊〉〈◊〉 memory of their Name Family; chuse among 〈◊〉〈◊〉 all, whose life she most 〈◊〉〈◊〉 ed, and whole safety 〈◊〉〈◊〉 greatest affection desired; furhter than this to grant 〈◊〉〈◊〉 his sentence was 〈◊〉〈◊〉

Sentiments

of the 〈◊〉〈◊〉 concerning women.— I 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 Wives, who in con∣•••••• of Death, scorn to sur∣•••• their Husband's Funeral 〈◊〉〈◊〉, but with chaste Zeal, and 〈◊〉〈◊〉 Courage, throw ••••••selves into the Flames, as they were then going to the 〈◊〉〈◊〉 Bed. Certainly they 〈◊〉〈◊〉 aright, who reckon Day of our Death, the Day 〈◊〉〈◊〉 Nativity, since we are Born to Possession of mortal Life. For this 〈◊〉〈◊〉 I honour the Memory of Lud••vicus Cartesius, the Pa∣d•••• Lawyer, who in his Last Will and Testament ordered, that no sad Fun••eal Rites should be observ'd for him, but that His Corbs should be attended with Musick and Joy to the Grave, and as if it were the Day o•• ••poufals, he com∣manded that Twelve Suits of Gay Apparel should be pro∣vided instead of ••••••ning for an equal number of Virgins, who should usher his Body to the Church.—It will not, I hope be an unpardonable Transiation, if I statrt back from the melancholy Horrours of Death, to the innocent Comforts of Humane Life, and from the Immortal Nup∣tials of th••s Italian, pass to the Mortal Emblem, the Rites of Matrimony, the Happiness of Female Society, and our Obli∣gations to Women. 'Tis an uncourtly Vertue, which ad∣mits of no Proselytes but Men devoted to Coelibacy, and he is a Reproach to his Parents, who thuns the Entertainments of Hymen, the blissful Amours of the Fair Sex, without which he himself had not gain'd so much as the Post of a Cypher, in the Numeration of Man∣kind, though he now makes a Figure too much in Natures Arithmetick, since he wou'd put a stop to the Rule of Mul∣tiplication. He is worse than N••••ma Pompilius, who appoint∣ed but a set number of Virgins, and those were free to Marry, after they had guarded the Sacred Fires, the Torm of

• four years: Whereas if his morose Example were fol∣low'd, all Women should turn Vestals against their wills, and be consecrated to a peevish Virginity during their Lives. I wonder at the unnatural Phancy of such as could wish we might procreate like Trees, as if they were Ashm'd of the Act, without which they had never been capable of such an extravagant Thought, Cer∣tainly he that Created us, and has riveted the Love of Wo∣men in the very Center of our Natures, never gave us those passionate Desires to be our incureable Torment, but only as Spurs to our Wit and Ver∣tue, that by the Dex••erity of the one and he Intergrity of the other, we might merit and Gain the Darling Object which should consummate our Earthly Happiness.— I do not patronize the smoke of those Dunghil-Passions, who on∣ly court the Possession: of an Heiress and fall in Love with her money. This is to make a Market 〈◊〉〈◊〉, and prostitute the Noblest Affecti∣on of our Souls to the fordid Ends of Avarice. Neither do I commend the softer Aims of those, who are wed∣ded only to the Charming Lineaments of a Beautiful Face, a clear Skin, or a well shap'd Body. 〈◊〉〈◊〉 only the Vertue, Discretion, and good Humour of a Woman could ever capti∣vate me—I hate the Cynical Flout of those who can afford Women no better Title than Necessary Evils, and the lewd Poetical License of Him who made this Anagram, Vxor & Orcus—idem. That On∣tour whisper'd the Doctrine of Devils, who said, Were it not for the Company of Women. Angels would come down and dwell among us. I rather think, were it not for such ill natur'd Fellows as he, Wo∣men themselves would pro••••∣•••• Angels.—'Tis an ugratefull Return, thus to abuse 〈◊〉〈◊〉 Gentle Sex, who are the 〈◊〉〈◊〉 in which all the Race of 〈◊〉〈◊〉 are cast: As if they deserv'd no better Treatment at 〈◊〉〈◊〉 Hands, than we usually 〈◊〉〈◊〉 to saffron Bags and 〈◊〉〈◊〉 Bottles, which are thro•• into a Corner, when te 〈◊〉〈◊〉 and Spice are taken 〈◊〉〈◊〉 them. The Pagan Poet 〈◊〉〈◊〉 little better than a Murdere•• who allow'd but two 〈◊〉〈◊〉 Hours to a Woman.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vnam in Thalams, alteram Tumulo.

  For my Part, I should steem the World but a 〈◊〉〈◊〉 were it not for the Society the Fair Sex; and the 〈◊〉〈◊〉 Polished Part of 〈◊〉〈◊〉 wou'd appear but Hermi•••• masquerade, or a kind of 〈◊〉〈◊〉 lized Satyrs, so imperfect unaccomplish'd is our 〈◊〉〈◊〉 without the Reunion of 〈◊〉〈◊〉 lost Rib, that Substantial

• ...

  Integral Part of our selves. Those who are thus disjoynt∣ed from Women seem to in∣herit Adam's Dreams, out of which nothing can awake them, but the embraces of their own living Image, the Fair Traduct of the first Me∣pamorphosis in the World, the Bone converted into Flesh. They are always in Slumbers and Trances, ever separated from themselves in a wild pursuit of an intolerable Loss, nor can any thing fix their Valuable D••••••res, but the pow∣erful magnetism of some Charming Daughter of Eve. These are the Centers of all our Desires and Wishes, the true Pandoras that alone can satisfie our longing Appetites, and fill us with Gifts and Blessings, in them we live before we breath, and when we have 〈◊〉〈◊〉 the Vital Air, 'tis but to dy an amorous Death, that we may live more pleasantly in them again. They are the Guardians of our Infancy, the Life and Soul of our Youth, the companions of our Riper Years and the Cherishers of our Old Age. From the Cradle to the ••omb, we are wrapt in a Circle of obligations to them for their Love and good Offi∣ces. And he is a monster in Nature who returns them not the Caresses of an Innocent Affection, the Spotless 〈◊〉〈◊〉 of Vertue and Gratitude Live is the Soul of the World, the Vital Prop of the Elements, to the Cement of Humane Society, the strongest Fence of Nature. Earth would be a Hell without it, neither can there be any Heaven where this is absent.—Yet I am no Advocate for those ge∣neral Lovers, who not content to let this active Passion run within the lawful Channel of chast marriage, swell it up with irregular Tides, and wan∣ton Flouds of Lust, till it wash away the Banks of 〈◊〉〈◊〉 and morality, find out new Pas∣sages and Rivulers, encroach∣ing on other mens Possessions, or at least dilating on the ge∣neral waste of the weaker Sex, who ought to be as Gardens enclos'd, ortholy Ground, not to be prophan'd by the Ac∣cess of every bold Instruder. I approve not the Incestuous mixtures of the Chinese, where the Brother marries the Si∣ster, or next a-kin; Nor the sensual Latitude of the Ma∣hometans, who allow every man four Wives, and as many Concubinesas he can maintain. But above all, I detest the wild and brutal Liberty of that Philosopher, who in his Idea of Humane Happiness, conceiv'd a promiscuous Copulation ad Libitum to be a necessary In∣gredient of our bliss.—On the Other side, my Regards to that sex are not circumscrib'd within such narrow Limits, as to exclude any from our Con∣versation and Friendship, that by any warrantable Title can lav a Just Claim to it; I wou'd have out Commerce with Females as General as is their Number that deserve it,

• ...

  whose Knowledge and Vertue will be a sufficient security from criminal Familiarities, and from the scandals of the World. There are among that sex, as among men, Good and bad, Vertuous and Vicious, and a Prudent man will so level his Choice, as not to stain his Reputation, or ha∣zard his Integrity. 'Tis no small Point of Discretion, I own, to regulate our Friend∣ship with Women, and to walk evenly on the borders and very Ridge of a Passion, whose next step is a Precip••ce of Flames not kindled from the Altar of Vertue. However, 'tis not impostible to conserve Innocency, on the Frontiers of Vice. There is no Difference of sex among Souls, and a 〈◊〉〈◊〉 line Spirit may inhabit Wo∣mans Body. It is dising••na∣ous to rob Vertue of the ad∣vantages it receives from Beauty, which makes it ap∣pear like Diamonds enchac'd in Gold, and gives it a great∣er Lustre. Reason it self will appear more Eloquent in the mouth of a fair maid, than in that of the most Florid Oratour: And there are no Figures in all the 〈◊〉〈◊〉 of Rh••tho∣rick so moving and forcible as the peculiar Graces of that sex. I am of Opinion that Men can boast of no Endowments of the Mind, which Women possess not in as great, if not a greater Eminency. There have been Muses as well as Amazons, and no Age or Na∣tion but has produced some Females Renowned for their Wisdom or Vertue. Which makes me conclude, that the Conversation of Women is no less useful than pleasant, and that the Dangers which attend their Friendships and Com∣merce, are recompensed by vast Advantages.—But whatever may be adduced against the Friendships we contract with Women, there is not in all the Magazine of Detraction any Weapon of Proof against the mutual Inti∣macies of our own Sex, the generous Endearments of Souls truely Masculine and Vertuous, united by Sympathies and Mag∣nets whose Root is in Heaven.a No Panegy ricks can reach the Worth of these Divine En∣gagements, since they admit not of any Mediocrity, but derive their Value onely from their Excess. I have been always flow and cautoius in contracting Amities, lest 〈◊〉〈◊〉 should run the Risque of his mistake, who while he thought he had an Angel by the Hand, held the Devil by the Foot: But where I have once pitch'd my Affection, I love without Reserve or Rule. I never entertain without suspicio•••• the warm Professions of Love, which some Men are apt 〈◊〉〈◊〉 make at first sight. Such Mushroom-Friendships have no deep Root, and therefore most commonly wither 〈◊〉〈◊〉 soon as they are form'd. Yet I deny not, but that there are some secret marks and Signa∣tures which Souls ordain'd

Sculiery-Maids

in 〈…〉〈…〉.—There 〈…〉〈…〉 Rooms that you must keep sweet and clean, as the Kitchen, Pantry, Wash∣house, &c.—That you wash and scowre all the Plates and Dishes which are used in the Kitchen, also Kettles, Pots, Pans, Chamber-pots, with all other Iron, Brass, and Pew••er materials that belong to the Chambers or Kitchen; And lastly, you must wash your own Linnen. Thus Ladies, I have endeavoured to shew your Servants their duties in their respective places.

Six Nights Ram∣bles

of a Young Gentle∣man through the City, for the detection of lewd women, as I find them inserted in the Atheni∣an Mer•••••• Vol. 3. Numb. 3. in the man 〈◊〉〈◊〉 following, viz.— The first ••••ght I travers'd the Pall mall, and read the Face of every unmask'd Lady I met; and if mask'd, I started some question that still gave me an ••••dication of their Temper, endeavouring to light upon as refin'd yet modest piece of Wickedness, at I could; At last, having made (as I thought) the best of the mar∣ket, away we walk'd to drink upon the Bargain. So after several Glasses, and some little insignificant prittle prattle, I fix'd my Eyes upon her, and said,—Madam, methinks I read some Lines and Charact∣ers of Goodness in your Face, which are not yet absolutely defac'd. Your Education, I'm confident, has not been unhap∣py. Pray be Free, and tell me, are you yet Proof agaisnt the Lashes of your Conference? Sir, (said she) your 〈◊〉〈◊〉 I know not, but I dare not be∣lieve it to be ill, you having made such an inqu••••itive Pro∣logue. No indeed (replied I) my request proceeds purely from a Generous Pity at your misfortunes, which are 〈◊〉〈◊〉 ci∣ently slavish. Alas, Sir! (said she, and sigh'd) 'tis a slavish Riddle, to chuse what I hate. I have repeated these Actions, but never without regret and self-abhorrency for such a Fol∣ly.—This I had peculiar to my self, that I never was mer∣cenary, thinking it a greater baseness to sell my Heaven than give it: I was first betray'd by keeping company with a Lady that was not over modest; but not thinking to engage myself till one of her Ga••lants weak∣en'd my Resolves, and at last—I know not what; but I was ruin'd for all my Resolves are now too weak to resist, ne∣ver being able to hold out a quarter of a year together; but secure my Honour for this once by secrecy, and not watching me to my Lodgings; and I hope the Novelty of this enterprise may have New Effects upon me, and keep me from doing such actions as must be repent∣ed of, or I am undone.—The next attack was a 〈◊〉〈◊〉 Madam, with a melancholy air in her Face, which put me upon acting as follows: 〈◊〉〈◊〉 having drank a Glass or two, she began to draw a little too near me; whereupon I rose up, and with as severe a Look as I could affect, I said,

Madam, keep off; You think I'm 〈◊〉〈◊〉 and blood; and I doubt not but ••hat I imitate it near e∣nough to deceive your Eyes: assure yourself I am not what I appear: Reclaim your Whoredom, or you are lost: You have but a little Time left, make good use of it: If you are otherwise solv'd, view these Features, and expect me to be a Wit∣ness against you at the Day

• of Judgment.

  Here she wax'd pale, and swooned a∣way; and as soon as she came to her self again, I left her: and enquiring the next Day about her, I heard she took me for a Spirit, and was resolv'd to follow the advice of her strange monitor.— The third was a Sa•••••• bird, well skilled in Confidence, and the depth of Pockets; but so simple and foolish in all her answers, that I think nothing can reclaim her but afflictions.— The next Enterprise was an Old Friend, a Companion of mine, whom I overtook, caressing a Lady near the May-Pole in the Strand; but being not certain, I kept behind them till they came to S—lane, where seeing them turn down, I made an halt, and they came up a∣gain presently into the Strand; so resolving to be satisfy'd, I made up to them, and by ask∣ing What is't a Clock, discover∣ed the Truth of the matter: The Lady finding my acquain∣tance with my Friend, scowr'd off; and he seeing himself dis∣cover'd, begg'd my silence, and promis'd a Reformation, which I hope he has kept to ever since, having given me such satisfaction as argues his 〈◊〉〈◊〉 rity in this affair.— The fifth Engagement occasion'd th•• Confession. That she had an easie tender Education, but her brother grew Extravagant, and instead of saying hers and her siders Portions, he spent all, and she having no way left to get her bread, and not be∣ing able to work, took up this Course, which (said she) at first was very afflicting and un∣easie to my Conscience; but has worn off by degrees; tho after all, I could wish I had begg'd, rather than liv'd thus dissatisfy'd; for I have lost my Credit, am ashm'd of my Friends, afraid of my Ene∣mies; and which is yet worse, see no probability of living un∣der better circumstances all my Life, and must die without hopes of mending it in the o∣ther World.— The sixth and last Enterprise was so like the story of Paphnutius's con∣verting of an Harlot, that I shall tell that only perhaps not yet known to every body: He put on the habit of Soldier, and went to an infamous house; and choosing his Woman, he desired to go with her into a private Room, where none might see him; she brought him into a Chamber, which he objects against, as not pri∣vate enough; she brings him into the most private Room in the House: he looks about every way, asks if they were secure there? And if none saw 'em? She answer'd, None but God 〈◊〉〈◊〉 the Devil. And be∣lievest thou, saith he, that there is a God? She answer∣ed. 〈◊〉〈◊〉 And believest thou that he is every where present, and seeth all things? She 〈◊〉〈◊〉, she did believe it. and shall we (saith he) sin so shamefully under the Eye of the most Just Judge that seeth all things? Hereupon she had

Sicilian Matron.

That Sicilian matron closed her content with an incompa∣rable contempt of the world; who publickly protested, That she could Eye nothing in this Theatre of Earth, that might seem worthy to entertain so di∣vine a Guest as her soul. And as of a finite to an infinite, there was no proportion, so it was impossible that the Cir∣cumference of Earth should confine that infinite beauty of the soul to her dimensions.— That modern mirror of True Nobility express her self a brave Soveraigness over her affections, who held it the greatest derogation to Femi∣nine honour, to discover the least distemper in subjects of anger.

When I take seri∣ous survey, said she, of ••••ine own infirmity; and re-colle•••• daily what cause I give my m••••••r to be angry with me: I am half ashamed to express my passion of anger to any. ••••n be 〈◊〉〈◊〉 me who made me; and 〈◊〉〈◊〉 I ••r••ear ••••em who 〈◊〉〈◊〉 〈◊〉〈◊〉 in their creation with me?

Spicery,

&c. It is a very commend•• quality in Gentlewomen, 〈◊〉〈◊〉 her young or ancient, to 〈◊〉〈◊〉 the sick; which that they 〈◊〉〈◊〉 perform with as much Reputation as Charity, they should have some knowledge in Physick, and in the several Operations of Herbs and Spices.— And in the first place, because the Know∣ledg of the subdry sorts of Spi∣ces is very requisite, we will begin with them.— Pepper is a very hot and dry Spice, e∣ven to the fourth degree. Black Pepper is with us most in use; it heateth much, it cutteth tough and gross Flegm, it hel∣peth Concoction, and is good against Cruditys. Dry Ginger is very hot, and though not so much in use to season either fish or flesh, as Pepper, it is good to help Digestion, and to open Obstructions, to discuss wind, and to expel it out of the bo∣dy. Green Ginger preserved in 〈◊〉〈◊〉 Indies, is not hot, and 〈◊〉〈◊〉 good to eat fasting for a waterish, or a windy stomach. Cloves is a Spice brought from the East Indies; they comfort the head, h••r•• and stomach, they help the Eye-sight and Concoction, and strenghten Nature.— Nutmeg is the Fruit of a Tree growing in the

Single Life.

There are many (no doubt) of great

• Eminence, and those of Esteem among all Ranks of Men, who make a vertuous Choice of a single Life: Nei∣ther will I intrude upon those of the sacred Function, so as to restrain them within the compass of this Discourse: For although I cannot but dissent from the Church of Rome, in her indispensable injunctions of Coelibacy to her Clergy, which not seldom becomes a Snare to such as would live conti∣nently in a matrimonial state: so on the other hand, I must needs commend the pious Practice of some men in our Church, who espouse a single Life, to avoid the Incum∣brances of the World, the more immediately to apply themselves to a better dis∣charging the Duties of their Profession.— Yet I would have all that are for a single life to consider that marriage will prevent Diseases, and improve Health: I need not spend time to prove this, which our bills of mortali∣ty are too great an Instance of; They that please to con∣sider them, will see how like Pestilence that walks in dark∣ness, that Disease which we disguise under the name of Consumption, sweeps away Thousands, and how our Vota∣ries to Venus are macerated, that they walk the streets, must needs observe.—If we compare our English Bodies (which in former Ages were inferior to few in Europe with the more Temperate Suede, and Germans, I mean, not as to Bacchus) the differ∣ence will be too apparent, in relation to what advantages a married in preference to a Single Life, produces. The First, like the Sober Traveller, keeps a regular pace, and so spends the more time in his Journey, and preserves his Health, the latter Rides Post, which brings him sooner to his Journies end, and that with aking Bones. The Health and Temperature of the Bo∣dy, when under the Conduct of a straying Lover, is like to an Estate in the hands of a Prodigal, open to the at∣tempts of every Harpy, for our extravagance is one day at the Court of Bacchus, and the next at that of Venus, where he can be no Favou∣rite, if he comes with any re∣serve; 2nd and as his Converse meets with none to preserve him, so neither when he falls is there any to pity him. But 'tis otherwise with the married man, whose house furnishes him with safer Delights, and his Wife and Children are as well a Guard to him, as he the instrument of their preserva∣tion.— 'Tis easier to pre∣vent than retrieve a mischief; ans in transgressing with Wo∣men, if we believe the wisest of men, he tells us, that none that go unto her return again: that is, few do, if they have drank deep of those stolen Waters. The same author ad∣vises the young man to rejoice in the Wise of his Youth.—

Silence.

The true Vertue of Silence cannot be too much commended. It is such a Quality that I want words to express its worth. I cannot well tell which I should most commend to Gentlewomen, either Speech or Silence, since the one of them doth too much, and the other too little; Speech enricheth, and corrupteth, but silence is poor, but honest. I am not so much against Discourse, as vain Pratling, which consumes time, and profiteth no Body. Speech indeed is one of the blessings of Nature, but to ride still on the top of it is too vehement. — The first word in the school of Clean∣thes, that great Philosopher, was silence; and the first word of command amongst souldi∣ers in the Field now adays, is silence. A talkative man

Secret Lovers.

Let us here inst••nce what R•••••• modesty hath been shown by Women in the secret Expres∣sion of their affection. How loth to be seen to love; and how Faithful to those they did love: How shamed fac'd in their professing, and how stedfast in their Expression. I prefer love before life, said that Noble Au∣re•••• to one of her maiden si∣sters; yet had I rather lose my life than discover my love. The like said that sweet Sulpitia, I could find in my heart to dye for my Love, so my Love knew not I dy'e for his Love. The like said that virtous Valeria; I could with to dye. So my Cle∣rentius knew not for whom I wish'd to dye That brave Bur∣gundian Lady express'd the like modesty: I will pass by him, said she, and never Eye him: my Heart shall only speak to him; for my Tounge, it shall rather lose it self than unloosen it self to him. — A rare Expres∣sion of Affection shewed that young maid; who seeing her Lover deprived of all means to enjoy her, by the averness of his Father; and understanding how he had resolved, through discontent, to take his Fortune beyond the Seas, with a Reli∣gious Vow, never to solicit a∣ny Womans Love, for the space of five Years. She, though till that time, she had ever born him respects with such dis∣creet Secrecy and Reservedness, as no Eve could ever discover her affection; intended under a disguised habit, to accompa∣ny him in his journey. Cutting therefore her hair, and taking upon her a Pages habit, she came aboard in the same Ship wherein he was received; and so continued during all that Sea Voyage, by the help of that disguise, and discolouring of her hair, to her Lover, altoge∣ther unknown. And being now arrived at the Port at which they aimed, this disguised Page beseech him, that he would be pleased to accept of his ser∣vice; pretending, that since his arrival, he had heard of the Death of his dearest Friends

• and such as his livelihood reli∣ed on; so as he had no means to support him, nor in his present distress to supply him, unless some charitable di∣spos'd Gentleman, like himself, would be pleased to take com∣passion of him, and entertain him. This exil'd Lover com∣miserating his Case, took her into his service; little ima∣gining that his Page was his mistress. But no doubt, bore his late entertained servant more respect for the resem∣blance he concieved betwixt his Page and mistress.— Thus lived they together for a long time: during which space, she never discovered her self: holding it to be to no purpose, seeing he had taken a solemn vow (as was formerly said) that he would solicit no Wo∣mans love for such a time: so as, rather than he should vio∣late his vow, (which by all likelyhood he would have done, had he known who was his Page) she chused to re∣main with him unknown, expressing all arguments of diligence and careful observ∣ance that any master could possibly expect from his ser∣vant. —Hope, ••••ich light∣••eth every burden; and makes the most painful service a de∣lightful solace, sweetened the hours of her expectance: ever thinking, how one day those five years would be expired, when she might more freely discover her love, and he en∣joy what he so much desired. But Fate, who observes no order betwixt youth and age; nor reserves one compassion∣ate tear for divided Loves, prevented their hopes, and abridge their joys by her premature death. For being taken with a Quartan Fever, she languished even unto death: Yet before her end, she desired one thing of her master, in recompence of all her faithful service: which was, that he would be pleas∣ed to close up the eyes of his Page, and receive from him one dying kiss: and last∣ly to wear for his sake one poor Ring, as a lasting memo∣rial of his loyal love. All which his sorrowful master truly performed: but per∣ceiving by the Posy of the Ring that his deceased Page was his mistress: and that he had bestowed that Ring on her, at such time as he de∣parted from her; it is not to be conceived, what conti∣nued sorrow he expressed for her. — A story of no less con∣stant nor passionate affection may be here related of that deeply inamoured Girl; who though she preferred her Honour before the Embraces of any Lover: and made but small semblance of any fond∣ness, or too suspicious kindness to him, who had the sole in∣terest in her love. Yea, so far was her affection distanced from the least suspicion, as her very nearest Friends could scarcely discover any

Seminaries.

The first English one beyond the Sea••, was erected at Doway in Flanders, a••no 1▪6▪ by Dr. Allen, afterwards Cardinal Al∣len, and R. Bri••••••••. Anot••er was s••t up at Rhemes in Fra••••••, 1577. and another at Ro••••, 1573.

Sybils.

Sybils were Twelve Prophetesses. The first was call'd sambreta or Pers••••••, from the Name of Persia, where she was born. She prophesi'd Christ coming, and being bo•••• of a Virgin, pronounc'd him the Saviour of the Gentiles. — Sybil the second was of L•••••••••• and thence called Libica, •••••• amongst other Prophecies, ••••∣liver'd this, viz. That the •••••• should come wherein men s•••••••••• see the King of all living thi••••••

• ... upon the Earth, and Virgin Lady of the World, should hold him in her Lap. — Sybil the third of these. was of Themis, surnamed Delphica, from Delphos, the place of her birth, where she prophecy'd, That a Prophet should be born of a Virgin. — Sybil the fourth was Cumean, born at Cimeria, a City of Cam∣pania in Italy; amongst other things she prophecy'd, That God should be born of a Virgin, and have Residence and Conversation among sinners. — Sybil the fifth was called Erythrea, being born at Babylon; she pro∣phecy'd much of the coming of Christ, and the Glory of the Christian Religion, insomuch that divers of the ancient Fa∣thers of the Church have taken great notice of her predictions, as St. Eusebius, St. Austin and others, and that the first Let∣ters of certain Prophetick Ver∣ses of hers (foretelling many strange Events, as the world's being at last consumed with fire, the Resurrection of the Just, &c.) make these words, viz. Jesus Christ, Son of God, Savi••••r. And indeed, though she was long before the birth of Christ, yet foretold a great deal of the Substance ofthe Chri∣stian Religion, and what won∣ders would be wrought. — Sybil the sixth was born in the Isle of Samos, and from thence called Samia; she prophecying of our Saviour, says, he being Rich shall be born of a poor Vir∣gin; the Creatures of the Earth shall adore him, and praise him for ever. — Sybil the seventh was called Cumana, because she lived and prophecied in a Cave, which Cave is now to be seen near where ancient C••m•••• stood, once a Famous Town in Cam∣pania in Italy; and in it to this day are strange Noises heard like the hissing of Serpents and Toads, &c. She prophe∣cv'd many things of the Roman Government, which flourish'd in her Time, which Exactly came to pass in their Civil and Foreign Wars▪ as also of Christ, saying, he should come from hea∣ven, and remain here inpoverty; That he should rule in silence, and be born of a Virgin. She is hel to write Nine books of Prophe∣cies, which were brought to Tarquinius Superbus; but he refusing to give her her unrea∣sonable demands for them, she burnt six before his Face, and yet obliged him to give as much for the Three as she ask∣ed for all, and then vanish'd: Which books were afterwards held in wonderful Esteem, and highly credited by the people. Amongst other things they con∣tained a Prophecy of the co∣ming of Christ Kingdom, his Name, Birth and Death▪ but these three books were after∣wards maliciously burnt by the Traitor Stilico, and most of the Phophecies by that means lost. Those remaining being taken out of others works, who had carefully quoted and inserted them before the books were so unhappily destroy'd. — Sybil the Eight, called Helle∣spon••ica, born at Ma••mis••a, in the Tro••an Territories; she

Saluting,

or kissing the Lip, Cheek or Hand, has been a very ancient Custom in all Civiliz'd Nations, wherein is shown not only a profound respect, but degrees of Love and Affection. We read of it as long as since Jacob and Ra∣chel first met at the Watering the Flocks. Some will have it that the Greeks brought it in Fashion, only to discover their Wives by the Scent, whether they had been drinking Wine, it being at that time prohibited them, because through great

Sulpitius Gallius

unkindly divorced his Wife, because she went one day a∣broad in her hair, without Head Cloaths on, telling her, that the Law confin'd her to have no other Judges of her beauty but his Eyes; For these, continued he, adorn thy self; be thou only fair to these, and do thou believe ever the farther sight of thee, where it was needless, must needs be suspicious and cri∣minal.

S••mpranius So∣phus

Divorced his wife because she went to a play without his leave; and now by the way, Ladies, what abun∣dance of Divorces would our Age require, should your husbands do so ill natured as these Austeer Romans, who had the hard hearts to part with pretty Charming Crea∣tures, for the small fault of disobedience, yet have a care how you tempt them too far, some may be as churlish and 〈◊〉〈◊〉 bred as formerly.

Sempeona

and Sap∣pho, both Learned and ingeni∣ous Women, had such tickling Fancies, that turning Poe∣treiles, they stood the Champi∣ons of Venus, in allowing the Fair Sex an extraordinary lavish freedom; yet sm••ttied their own Memories with their wanton Verses and Writ∣ings to the Worlds end.

Semeramis,

who who first assisted at the fo••n∣ding of the Walls of Babylon, was so thirsty of Soveraignity, that her Husband dying, she Married her Son, and not be∣ing content, unless she might Rule alone, she one day asked him to give her power for one day, to Command in the sole Power of the Regency, and that whatever she did, might stand unalterably; the easy youth not perceiving his ruine lurk'd in this request, granted the ambitions Queen what she desired, which was no sooner ••aned with the signer, but she Mounting the throne caused him to be brought before her, and passing sentence on him caused his head Immediately to be stricken on, and pro∣claimed her self sole Regen••, Leading mighty Armi•••• 〈◊〉〈◊〉, and much Enlarging her t••r∣ritories; so that she is Account∣ed amongst the great warri∣ours.

Secrecy.

Secrecy's a wonderful gift, and in many cases may merit just 〈◊〉〈◊〉 as when it is 〈…〉〈…〉 firmness of 〈…〉〈…〉

Sobriety

and Tem∣perance.—Though some may Imagine this Extends no far∣ther

Semiramis Tomb.

Semiramis the great Assyrian Queen, caused a plate of Brass to be fixed on her Tomb, which was of a very stately Architecture, and to be Inscrib∣ed on it; that whatsoever King should come into that Land, and want treasure, should open her Tomb, and should there be supply'd with plenty, divers refused it, as hav∣ing a veneration for her. But coming Darius to the possession of those Countries, he found himself straightned by the vast Exhausting of his treasure in the wars, caused it to be opened, and found only a stone in to with this Inscription: If thou hadst not been a wicked man, and transported with an Insa••ia∣ble thirst after treasure, thou wouldst not thus have vio∣lated the sepulchre of the dead. This reproach confound∣ed him with shame, and there∣upon going away, he ordered the Tomb to be closed again.

Sevil

is an ancient town in Spai••e, rear to v••••••ch stood an old chapple little ••re∣quented, and in it a cloister that was walled up, and for along time there was a proverb, that if any one should open that place, they should see the fi∣gures of those that should soon after conquer the Country. This Rumour had been spread about a long time e're, any body either minded or durst attempt i••; but at last by order of authority, it was opened, and in it they found the Imag∣es of Moors, carved in stone, rough and unpolished; and In∣deed this proved true, for the Moors a while after overrun almost all Spain and held a great part till Ferdinand, and Isabel, King and Queen of Castile, and Aragon, drove them out of Granada.

Singing,

&c. Sing∣ing is a very powerful En••ic••∣ment in Love; The Tone of some Voices is so taking, and the Accent so sweet, that they ravish the Senses. What can the poor souls do that hear the

• charming Voices of these Sy∣rens, but plunge over Head and Ears in the Ocean of de∣sire ever to be ravish'd with their Melody; and if the Tone, &c. be so powerful as to be able to captivate a young man, it must have a greater advan∣tage when Art and Eloquence are joyn'd to it. Jovius highly commends the Italian Women for the sweetness of their sing∣ing, above other Nations, and among them the Florentine La∣dies, Some prefer the Roman and Venetian Court••zins to these, alledging they have such sweet Voices, and Elegancy of speech, that they ••are capable of insnaring a man, and make him forget himself, whilst their harmony infacinates his sense••. O••id, in his recommending singing as a great advantage to the Fair Sex, says,

  The Syren are Sea Monsters, whose swe••t Notes Draw to their Tunes the wander∣ing ships and boats; And if their Ears with wax they do not stop, They'r charm'd to leap off from the hatches top. Singing's a fair Endowment, a sweet thing, A praiseful gift; then women learn to sing. Hard favour'd Girls by songs have won s••ch graces, That their sweet tongues have mended much their faces.

  Singing was always held to add ••••••••ure to she ••••r••y, and raise up Ad〈7 letters〉〈7 letters〉. Petronius affirms, that a Lady of his time sang so sweetly that she charm∣ed the Air, and outdid the Syrens, what can be more winningly graceful than a Lady tuning her sweet voice to her Virginals, Lute, or Viol? and on the other side, a mans voice well tuned is no •• e••s pleasing, and taking with the Ladies upon this very account, having raised themselves to great ••or∣tunes by Marriage. Parthenis was so taken at the first inter∣view with the singing of a young Gentlewoman, that being Impatient of delay run∣ning to her sister, she thus complains.—Sister, Harpe∣dona, O what sh••ll I do, I •••• undone, hark h••w sweetly be s•••••••• I'll spea•• a bold word, he is t•••• p••operest man that ever I ••a•• •• my Life. O how sweetly he sin••s, I dye for his s••••••; O that b•• would Lo••e me A••ai••. Luci•••• speaking of a wom••ns singi•••• (says he) thou wou••dest ••••••∣g••t thy father, and mother, and forsake all thy relatio••s and friends to follow her. •••• is h••ld that Paris was E••••∣moured of Helen, as m••ch for her sweet voice as for her beauty; he likewise comme•••• Daphne, upon the like score▪

  How sweet a f••ce ••ath Daph∣ne, but her v••ice Excells that s••eetness, 〈◊〉〈◊〉 has gain'd my Ch••ice.

  Singing, though it is hig•••••• esteemed, and has a me•••••• praise due to it, yet, Ladys, •••• in••••eat you to consider tha••

• is not that, that renders a man Accomplished, nor can yeild you all the happiness that is requisit, to give you a Lasting tranquility, seeing in this Ag••, it is Managed to Sinister ends; every gay ••op makes it his business to be as good a pro∣ficient in it as he can, not out o•• any regard to its peculiar ends, bu•• that he may have the greater Advantage to en∣s••••re your sex, as knowing i•• not by Experience, yet by Information, it is very t••king with th••m; we could name a ••idler, though no proficient in Musical Airs, gained a for••une of two thous••nd pounds, by procuring and humming over so••e Love ditties, that de∣clared his passion, which him∣self was not otherways cap••••le of delivering in common sense. Some that have had nothing in them but a sew Pl••yers Ends and Complements,* 2.8 have gone a great way in this manner, though they were ••••∣pable of no more harmony th••n Old B••ll••d Tunes af••ord••d them, only set out with a Fa∣shiona••le G••r••, or Esteminat•• Dress, gaining thereby the re∣port of fi••e sweet Gentlemen. Your Sex, Ladies, let us tel•• you, begg••ng pardon if we give Offence, is casy to be won, up∣on your Favourable Constru∣ctions and Good Na••••re, and cannot without much difficulty penitr••te the a••struse Int••nti∣ons of th••••e that ••ak•• it their bu••••ness to decoy you. Love songs smutty'd o're are powerful Incitements to what we will not name. Powerful, as we have h••nted, are the Tempta∣tions of this Kind, and when ••nce they get the Ascendant over us, are not e••sily su••••ued and brought under. We ••ee, or have heard, that the ••i••all∣est Grain of Poyson, taken in∣wardly, immediat••ly dilates the Venom into every part of the body, and puts the whole Frame into disorder. It was Aristotle's Opinion, That young men ••nd women should not see Como••dies, le••t the Expression•• use•• in them might corrupt their Vertue••, and over••hrow∣ing the Fences of modesty, l••t in those wild desires that would ruin their Chastity. But how∣ever, we do not allow of h••s ••ev••••ty in such a prohibition; For as Bees suck Honey as well out of uns••voury as sweet herbs and flowers, so a discreet and stedfast mind may retain what is good, and reject what tends to a di••ection. Nothing more prevails with some to shun Vice than to see it in its proper de∣formity, unarray'd of those false appearances that to undis∣cerning Opticks, guild o're, and make it seem lovely and char∣ming. Lascivious Pictures, as well as Songs, are to some an Incitement, to others detesta∣ble, and an Antidote against what they represent; though according to the Old Proverb, Nemo mortalium omnilus horis sapit; No man is wise at all times. The Temple of Venus in Rome, was placed in the

Small Pox,

its scars or marks how to repair •• obliterate. — Past en••∣merating are the surprizing Casual••ies that appe••r as s•• many enemies to deform •• fa••r, smooth and polished skin, each wound they give bei••g a grave where Loves dumb Oratory lie•• immure dor ••u••••∣e••, and Ch••rurgeo••s usually are the unskilsul Plaisterers, that make an i•••• raised Cicat rice, the swelling monument to de∣pa••ted B••a••••y. The Fe••••r•• fretting Small-pox, if it chan••••

Spots

in any part of the body, to remove them.—Spots are as great blemishes to beau∣ty in either sex, as in pretious stones, as much debasing the worth or value of either; we have seen Faces from whose Features Beauty her self might have drawn Patterns, had not Nature studied too much neatness, play'd the Curte∣zan, and spoiled that which was Lovely and Charming be∣fore by over Patching; yet many Ladies never conclude themselves Venus's in beauty, unless they have some Artifici∣al Mole, tho such clouded Stars more Eclipse than In∣crease their Native Lusture, and especially where Nature is too Liberal, her Spots they are always accounted Ble∣mishes rather than Ornaments; those then that have the Characters of Beauty defaced with such blots, may have, for a repair of such defects, recourse to our following directions, and thereby will find them∣selves quickly freed, and their features so ravishing and trans∣porting, that were it the fashi∣on

• of this Age to dedicate shines to beauty; there are few of them but would have their Altars where the most generous heart should glory to sacrifice.— Spots are of dive••s colours and there is some preparati∣on in general in order to facilitate their removal,* 2.9 before we come to particulars, and this may be effected by bathing them 3 mornings suc∣cessively with Allum dissolved in oyl of Tartar, washed off with Lye, and Lupin meal; or you may take one part of rose water, and two of plantan water, two ounces of Sulpher Vive, Roch Allum in powder an ounce, heat them over a gentle fire, till a fifth part is consumed, then taking off the vessel, stir the Ingredients con∣tinually, till the whole become cold, strain it then through a fine cloth, and with it anoint the place. And thus being pre∣pared, take Sugar Candia two ounces, with Frankincense the like quantity and these be∣ing dissolve in a pint and a half of Juyce of Limons simper thea•• gently over a moderate fire, and anoint the spots first being washed with barly water, and it will remove them. — Sparkling Eyes,* 2.10 are the starry Jewels of a heavenly face, which with their Attractive influence and amorous emo∣tions, govern the restless fate of every Lover, whence once these twinkling twins, brighter than those that Grace the skys, make break of day through their Inclo••ing Lids, their piercing beams of glory Amuze spectators, and make them pay tributary de∣votion to those Christal Orbs from whence they flow. The beauty of the eyes is much Im∣paired by spots, bloodshot, In∣flamation, &c. Which Eclypse and cloud their splendor, but may be remedied by using means.—Spots being ob∣served to cover the sight or pupil of the eyes, purge first the body, wash your Eyes with ••••∣dive water and oyl of Roses, then prepare tutty, ginger, and Sugar Candy, of each a dram, Allum burnt a dram, ••••sk half a scruple; make these into a pouder, and going to bed let a little of it be blown into your Eye with a Duck or ••••∣vens quill, and then shut it close as Long as you feel the effects of the pouder, perhaps an hour, and it will in two or three times using, fret off the film or skin, that like a dark cloud, skreens the rays of sight you may wash the remainder of the pouder, that dissolves not, with Eye bright water.— Spots many times are attended with Inflamations, bloodshot, or discolouring the eyes caused by Rheums, or noxious vapours to cure these refrain from drinking much, and keep •• moderate dyet, eat such thing as are cooling; purging, ••••

Sweeten

the breath. ••weet flavours in this case 〈◊〉〈◊〉 extremely requis••••, for when a Ladies breath is taint∣•••• though the admiring Lover ••••y contemplate her beauty ••••••h wonder, and take her to •••• an Angel, yet when he ••••••ws near to sip the Necture •••• expects to find in little ••rs upon her rosy Lips, and 〈◊〉〈◊〉, instead of breathing ••••••er, meets a scent unsavory, ••e's baffled out of this ex∣•••••• bliss, and forced to a ••••••••eat; then Ladies, you that ••••••e this defect thrown into ••••••e ballance, to weigh against 〈◊〉〈◊〉 excellent features, make 〈◊〉〈◊〉 Application to the fol∣••••wing directions, and you ••••••ll in a very little space, ••••••lm the Air, with so rare scent, that all the Arabian ••••••tick flumes, or Flora's sweets shall not Enrich it with a more delicious fragrancy.— Sweet Saunders half an ounce, Nutmegs, Cloves, Cinamon, of each an ounce, Wood of Aloes an ounce and a half, Musk half a dram, make these by gently drying them into a pouder, after that make it up into small balls, with rose wa∣ter, Gum Tragant, and a little Sugar, and hold one of these in your mouth, and no offensive scent can I••lue thence.— Sweetness of breath to be re∣covered, by taking away the cause of the offence, is to be done by taking of Cloves two drams, Cinamon half an ounce, Mace, Nutmegs, and Citron Pill, of each one dram, Florenti••e Iris, the lester Galin∣gal, of either half a dram, wood of Alloes, and yellow Saunders, each a scruple, Musk and Amber-greece each half a scruple, these must be careful∣ly beaten into pouder, and the pouder infused in a quart of the strongest Malmsey, ten or twelve days, then the Liquid part strained out, and bottled up close, of which take each morning fasting a spoonful or two, and it will cause the breath to become sweeter. Che∣rish the Lungs, and strengthen the heart and stomack, and add a Lively blush where the roses are faded on your cheeks.

Servants Female,

some Instructions to them for the better management of their af∣fairs, &c. —Since we have directed and recommen∣ded many things of great im∣portance

• to the Ladies and Gentlewomen, whose Fortunes, or rather a kind Providence, has raised them above any thing of servitude, or dependance of that nature, it might seem un∣kind in us, if in such a Work as this we should so far forget, as not to remember whose that are so serviceable to them, and to whose prudent management, care and diligence they must own themselves Extreamly be∣holden in many Respects, for part of that Value and Esteem that the World sets upon them. Some of high Fortunes have fallen low, by accidents, Ca∣sualties, and misfortunes of sundry Natures; and from a state of commanding, have been reduced to a station of being commanded. The mu∣tability and unconstancy of things below, give little assu∣rance to any of a lasting con∣tinuance. The Wheel of For∣tune is perpetually in motion, and those that are uppermost to day, may be deprest be∣neath to morrow. It was the answer of that Good, Great▪ and Wise Emperour Augustus Caesar, to a Prince (who de∣manded of him, Why he so much lowered the Imperial Dignity of his Family, in suf∣fering his Daughters to learn and imploy themselves in cu∣rious manual Arts and Occupa∣tions, as working in Looms or Frames, curious historical Re∣presentations in Gold and Sil∣ken Works), That he knew not how Fortune might change; and then if they were subject∣ed to her Frowns, they might nevertheless live honestly 〈◊〉〈◊〉 their Industry, and not be bu••∣thensome to friends, which 〈◊〉〈◊〉 adversity are rarely real, or •••• long continuance. Therefore to such as fortune, by the p••••••∣fuseness of parents, or Ill ma••∣riages, have been necess•••••• to submit to what once 〈◊〉〈◊〉 remotest from their though•••• we first Address our selve••. Since then it is their L•••••• be under command, they mu•••• as much as in them Lys, fo•••••• their former condition, 〈◊〉〈◊〉 only fix their minds 〈◊〉〈◊〉 what they are reduc'd 〈◊〉〈◊〉 former things being 〈◊〉〈◊〉 away, they must Look forward and not Imbitter their reme••∣brance with what has been, 〈◊〉〈◊〉 cannot be recalled; they 〈◊〉〈◊〉 take up with a contented 〈◊〉〈◊〉 which the sacred Scrip•••••• calls a continual Feast; and indeed it is, if it were right understood. If at last th•••• have the happiness to be i••••••••duced into Honourable F••••••∣lies, they will there be res••••••cted and regarded, with th•••• own proclaiming what is 〈◊〉〈◊〉 to them. Modesty ever ••••ates Esteem, when Osten•••••• is dispised. They must be all seasonable times ready do more than they know 〈◊〉〈◊〉 be required of them; and that they will ingratiate the•• selves into an higher F•••••• and Respect. They must meek and humble in their ••••••••riage and behaviour, and 〈◊〉〈◊〉 the opportunity of adv••••••∣ment; They must stifle keep

• under aspiring Thoughts, and never talk loudly of their Birth and Parentage, nor think they are in a servile condition whilst they are at a plentiful Table, and have all things that are necessary and convenient, and in a more secure, and per∣haps happier Estate (bating some reluctances of the mind) than that from whence they are fallen; nor lie they now un∣der so many Temptations, the eyes of the World are not so much upon them, and their Virtues are more secured against assaults; tho such may be under a Command, it will be gentle and easy, and at the 〈◊〉〈◊〉 time they are in a condi∣tion to Command others that are placed under them; for 〈◊〉〈◊〉 we are speaking of such 〈◊〉〈◊〉 are waiting Women or ••••••se keepers, or Companions, 〈◊〉〈◊〉 what the Ladies they serve are pleased to term them, and therefore to their Subordinates they must be courteous and gentle, mildly reproving their ••••iling and miscarriages, and ••••••cting them with softness 〈◊〉〈◊〉 good Temper, to amend what is amiss; by which means they will gain an entire Empire over their good wills and affe∣ctions, and readily oblige them to do all the good Offices they 〈◊〉〈◊〉 capable of performing, by 〈◊〉〈◊〉 of gratitude and acknow∣ledgment, and render them 〈◊〉〈◊〉 their servants than theirs ••••y are reputed to serve, and 〈◊〉〈◊〉 consider themselves in as ••••ppy an Estate as ever. But ••••••ing from these, we come to those of a lower degree, who have not so much understand∣ing of what is required in their stations; For she that has been a Mistriss of Servants, if any thing discreet, must needs know how to order and govern her self when she comes to be so; but she that never was, must be more to seek.— Such as enter upon this Undertaking, * 2.11 must be very neat and handy, Espe∣cially in Families of Quality. She must, above all others, be sure to have the art of dressing well, that she may be assisting to the Waiting Woman, if Necessity requires her attendance; also the fine Linen, especially, should pass through her hands; and she must be Curious in Laundry Affairs, especially in ordering them, and seeing there be nothing done amiss, or incommodious. The beds must be kept neat, and all things about them done in time, and order, that nothing be found indecent, if any one should surprisingly enter the Chambers, or Dormitory. Night Linen must be careful∣ly prepared and laid in order, and every thing necessary a∣signed to its proper place, that there may be no disorder up∣on any sudden inquiry; she must be modest in her de∣portment, and ready with her attendance on all occasi∣ons, not replying again if any reproof be given, or if she do's,

• it must be with mildness and pacifick Language, to ap∣pease anger, and being justly reproved, she must take care to prevent it another time, by amending the failing in her greater diligence; she must not be Loquacitous, and above all, avoid complainings of her fellow Servants, unless some extraordinary Cause require; but rather admonish them to be more diligent in their se∣veral stations; she must be no tale bearer, for that will stir up envy against her, and under∣mine her foundation. Backbi∣ters especially are dispised and held in contempt by those that seem to give ear to their reports, as well knowing those that are given to such kind of slander, will not spare their best and nearest friends; she must not be Ignorant of need∣dle work, and other curious matters, that at Leisure times will give her a double advan∣tage, viz. Gain her a repute of being Industrious and Ingenious, and prove a pleasing recreation to her; nor must her skill be less in raising paist, seasoning, making sauces, spoon meats, Pickling. Garnishing, preserving, candying, distilling, for though they are not all properly her business, yet her helping hand may be required many time•• in assisting, and then her appearing Ignorant, will much lessen her value and Esteem amongst those she would have reputed inferior to her. Market affairs must be no stranger to her; and if at any time they are commit∣ted to her charge, she must be skillful in chusing, and frugal, as much as in her lies, in laying out the mony she is intrusted withal; and so will her Repu∣tation arise, perhaps, to the gaining her as happy Fortune; for men conclude, that she who has been industrious for others, will doubtless be the same for her self and her Family. — Servants that are entertain'd in this station,* 2.12 though by some it is accounted an inferior Office, have ne∣vertheless a great charge and care upon them, especially in houses of Note or Resort; for that which is delicate and pleasing to the Pallate, and nourishing to the body, p•••••• mostly through her hands. She must be well skill'd not only in buying and dressing all man∣ner of Flesh, Fish and Fowl, with other matters for the compleat furnishing out a Table, but also in Knowing the Times when they are choi•••• and rare, and best in season, for to bring any thing out of order, seems to some curious persons to be an affront; or•••••• least it reflects upon the Igno∣rance of the Family, for Knowing no better, or Giving their Caterer no better D••••••∣ctions. All manner of ba•••• meats, and all kind of Sawces are under her care, and 〈◊〉〈◊〉 must be understanding, 〈◊〉〈◊〉 Knowing what Sawces are m••••••

• proper for things and seasons. Gu••ishing is her Province, ••••d all manner of Pickles she ••••••t have in a readiness, pro∣p••••ly of her own providing▪ ••••d she must see the Dishes ••••e not served up the wrong E••d foremo••t▪ or irregularly placed on the Table; and what 〈◊〉〈◊〉 returned, if it be expected again at supper, she must s••e carefully set up and ••r••••red 〈◊〉〈◊〉 the best advantage, not ••••••ishing and sq••an••••r••ng away what may be ••r••g••ly s••ved, ••••••ping every thing n••a••, ••••ean▪ and in order in h••r ••••fice, for cl••anl••n••ss is her ••••ief••st comm••ndation; she ••••••s the hours of m••••l•• ••xactly 〈◊〉〈◊〉, and ha••h ••••••ry ••hi••g in a readyness, u••less ••r••••r 〈◊〉〈◊〉 〈◊〉〈◊〉 to s••••ve up ••••••••••r, or ••or a longer del••••; in her ap∣••••••l she may go n••••t and G••••••e••l, but n••t ••••••dy and ••••••••ving for that is as 〈◊〉〈◊〉 u••, as if she ha••g ••••r d••i••ing p••n ••pon h••r back, a••d w••re ••••r ••••••••le upon h••r h••••d f••r a ••••mmod••; and so b•• h••r ••••••l ••••dering ••••••••rs ••••••••••rs▪ s••e 〈◊〉〈◊〉 come o••e d•••• to cook 〈◊〉〈◊〉 ••er own Ki••c••••n, and en∣••oy her recomp••nce of her Labou••s.— Service in this kind is but lit∣tle more than washing well,* 2.13 〈◊〉〈◊〉 taking care the Linen, 〈◊〉〈◊〉 well dr••ed, Ironed and 〈◊〉〈◊〉 up carefully from Mildews, ••••o••-molds, or the li••e; she 〈◊〉〈◊〉 however be knowing in ••••••••ing, a••d st••rching Lace, Sarsnets, Tiff••nies, and making Perfumes, and such sweets as give Cloaths a good scen••, men∣ding things where they are a∣miss, and having all things rea∣dy at hand to deliver up to those that are to take the next charge of them.— Since there are Ladies in the Countrey as well as Court,* 2.14 we must make a ••••••p to look •• little into ••••r••, where we expect to 〈◊〉〈◊〉 the Churms, Pans, Tra••s, ••owls, and other matters, all in ••••od order, by the Hu••is•••• care of the ne••t ••a••y••••a••d, Cl••anlin••ss being her chie•• Province; f••r all the ••••••••ness ••e c••n find she h••s 〈◊〉〈◊〉 i•• only to chur••, and w••ll ••rder her Butt••r, ••u•• Run∣ner into the Milk, and pr••s•• the Cur••s into Cheese; and wh••n the Young Ladies, and their Sp••r••s, come ••o visit h••r out Mansion, to have a Bowl of Curds and Cream at their ser∣vice, or things in order to the m••••ing a Sulli••u••; for which they drop h••r half a Crown, and go their ways: and with them we march off too, and take our Leave of her.— As for the H••u••e maids under C••••k maids and Scull••••y maids,* 2.15 we Know little Business they have to do but s••••••p Hou••es and scowr Dishes; and there∣fore it is not fit to disturb th••m at their bus••n••••s, l••st ••••e•• t••le Pet and grow angr•• wi••h u•• ••••r

Scoundrel,

a sorry base ••••l••o••.

〈◊〉〈◊〉

(secunde; 〈…〉〈…〉) the thr••e ••••i••s, w••••r••in an Infant lies while it is in the womb, or when it co•••••• into the worl••; the s••cond or ••f••••r∣birth in Women; in ••••asts the H••••m.

(Fr.) ••ven∣ing mu••ic•• at the do•••• or un∣d••r the wi•••••••• ••f a lov••ly or b••l••v•••• ••••••••••ure.

Sirenes, from the ••r, 〈…〉〈…〉 Mermaides. Alluring and ••emp••ing women, ar•• called Syrens.

〈◊〉〈◊〉

(secunde; 〈…〉〈…〉) the thr••e ••••i••s, w••••r••in an Infant lies while it is in the womb, or when it co•••••• into the worl••; the s••cond or ••f••••r∣birth in Women; in ••••asts the H••••m.

(Fr.) ••ven∣ing mu••ic•• at the do•••• or un∣d••r the wi•••••••• ••f a lov••ly or b••l••v•••• ••••••••••ure.

Sirenes, from the ••r, 〈…〉〈…〉 Mermaides. Alluring and ••emp••ing women, ar•• called Syrens.

〈◊〉〈◊〉,

we call a cur•••• 〈◊〉〈◊〉. a Sh••••w.

〈◊〉〈◊〉

(secunde; 〈…〉〈…〉) the thr••e ••••i••s, w••••r••in an Infant lies while it is in the womb, or when it co•••••• into the worl••; the s••cond or ••f••••r∣birth in Women; in ••••asts the H••••m.

(Fr.) ••ven∣ing mu••ic•• at the do•••• or un∣d••r the wi•••••••• ••f a lov••ly or b••l••v•••• ••••••••••ure.

Sirenes, from the ••r, 〈…〉〈…〉 Mermaides. Alluring and ••emp••ing women, ar•• called Syrens.

Sodomy

(sodomi••) burg••ry; so calle•• from th•• C••ty S••d••m in Ju••••••, which f••r th••t de••esta••le Sin was de∣stroyed with fire from heaven, Gen. 19.

S••••dures

(soldurii) w••re (as 〈◊〉〈◊〉 ••••ith in G••ui∣l••h language, such kind of M••n as destined and vowed themselves ••o the amity of any, to take part in all their good and ha•• ••••r••une••.

••ooter••in,

a mon∣s••••r l••ke an unshaped Rat, w••ich some women in Dutch∣land are said to have brough•• for••h, a: the product of some preter••••••ural conception. Cl. Poems.

S••••or••••••r Virgin

(Virgo So••ori••ns) a young maid, whose Br••sts be••in to be round, or 〈◊〉〈◊〉 out for shew.

••p••••••••er,

a term or addition in our Law-Di••l••ct, given in evidences and Writ∣••••••••••, to a some ••••le, as it were c••••••ing h••r 〈◊〉〈◊〉; end this is the o••••ly ••••••••••ion f••r all ••nmarried ••omen, from the Vi••counts Daughter down∣ward.

Spin••••••an

(from s••••t••••••••) pert••ining to t••ose that ••eek out, or invent new and monstruous actions of lust.

Spo••••e

(sponsa) a wo∣man spo••sed or 〈◊〉〈◊〉, a ••ride or new married woman; al••o from sp••nsus, a new marri∣ed m••n.

Spou••age

(sponsalia) the contract or betroning be∣f•••••• ••u••l m••••ri••ge.

Spurio••s

(spurius) b••rn of a c••••m•••• woman, that knows not his Father, ab•••••• ••or••, coun••••rfeit.

Step-mother,

so cal∣led because she steps in stead of a Mother, by marrying the sons or daughters Fathers; a Mother in Law.

Stews,

are those places, where women of pro∣••••••••••d incontinency, pro••••er their bodies to all comers; from the Fr. Estuve, i.e. a Bath or Hot-house; because wa••••ons are wont to p••epa••e

Stole

(stola) any Gar∣ment wherewith the Body is covered, a Robe of honour. Among the antient Romans, it wa•• had in great reverence, and h••ld as a V••••t or Badg of chastity hence that of M••ntial, li•• 1. Q••••s ••••••alia 〈…〉〈…〉 Stolatum 〈…〉〈…〉 p••dorem!

Stork

(Belg.) a Bird famous f••r natural love to••ards his Parents, whom he 〈◊〉〈◊〉, being old and i••poten••, a•• th••y ••••d him being young. The Egyptians so esteemed this Bird, that there was a great penalty laid upon him that should kill him.

Sueda,

the go••∣d••s••

Succubus

(Lat.) a Devil that sometimes, in the shape of a Women, lies with Men. See Incubus.

Sumptuary Laws,

are Laws made to refrain ex∣cess in apparel or cloathing.

Sunamite

(Heb) dormines, one sleeptug. A worthy good woman of ••una that often entertained Eliseus the Prophet, by whose Prayers she had a Son, when by course of Nature she was pist hopes of any, and after∣wards had the same son raised from death to life by the same Eliseus, 4 Kings.

Superfetation

(su∣perf••tatio) the conceiving an other after the first young is conceived; a se•• n•• conceiv∣ing, or the breeding of young upon young.

Susan,

Heb.) Lilly or Rose. Suzan, in the Per∣s••n Tongue, signifies a Needle.

Swain,

(Sax Swanz) a Country Clown, a Bumpkin, a Freeholder, or as the Saxons call'•• him a Bocland man.

Syllogism

(Syllogis∣mus) a most perfect kind of argument, which gathers a necessary conclusion out of two pr••mi••••es; as thus.

• 1. Every vice is odious.
• 2. Uncleanness is a vice.
• 3. Ergo, Uncleanness is odius,

The first part of a Syllogism is called the Proposition or Major; the second the Assum∣ption or Minor; and the third, the Conclusion.

Sympathy

(sympa∣thia) natural consent or com∣bination, mutual passion, af∣fection or disposition.

Salacia,

The god∣dess of Water.

Salique Law

(Lex Salica) is a Law whereby the Crown of France cannot be inherited by a woman, cannot fall from the Lance to the Dista••, as their saying is: which Law, one undertaking to prove out of Holy Writ, urged that place of Matthew; where 'tis said, Mark the Lillies (which are the Arms of France) and see how they neither Labour nor s••••∣•• This Law they pretend was made by Pharano••d their first King, and that the words Si•• aliqua, so often mentioned, gave it the name of Salique Law. Others say, it was na∣med by Charles the Gre••, after his Conquests in German, where the incontinency of the Women, living about the Rive•• Sala (in the Country now cal∣led Misnia) gave both occas•• and name to this Law; the words are these, De terra •• Salica nulla portio haeredit•• malieri veniat, sed advir•• sexum reta terr•• h••red it as•• venia. Selden. Mr. Blunt.

Stall whimper

A Bastard.

Saraband

(Ital. Z••∣rabanda)

Sappho,

a Lesbian, (the Daughter of Scamandarus, and Wife of Cercilas, a Rich man of Andros, by whom she had a Daughter nam'd Clio) not infe∣riour in same to the best of Lyric Poets, and said to be the first Composer of that sort of Lyric Verse, which from her is call'd Sapphic.—Moreover, being a Poetess her self, she is likewise the subject of Poetical Tradition, if at least it were the same Sappho who falling in love with Phao the Ferry man, and finding her self slighted, was possest with a worse then Poetick madness to throw her self headlong from the rock Leucas into the Sea.

Sosipatra,

a Lidian the wife of Aedesius, whom being of a Prophetick spirit, and foretel∣ing future events in Verse, some have not doubted to place among the poets.

Sulpitia,

a most Learned Roman Lady the Wife of Calenus: she is reported by Fulgosius l. 8. cap. 3. to have written many things in Heroic Verse; and is elegantly cele∣brated by Martial, in the 35th Epigram of his tenth Book.

Satyriasis

sive Priapis∣mus, an immoderate desire of Venery, which upon Coition vanishes Dr. Blancard.

Secundinae,

the Se∣cundine, or After-Birth, are the three Membranes, Chorion, Alantois, and Amnion, which with the Placenta, are exclud¦ed after the Birth.

Semen,

Seed, a white hot, spirituous, thick, clammy, saltish Humour, which is made out of the thinest parts of the Blood in the Testicles and Epididymides, and by proper Passages is ejected into the Womb of the Female. There is also in the Female a Matter which is called seed, which proceeds from the Pro∣states, and frequently in their Lechery is emitted forth: The use of this is to raise Titil∣lation, and render the Coition more pleasant. Dr. Blancard.

Somnus,

sleep a streightning of the Pores of the Brain; caused by the Rest of the Animal spirits, by which means the outward senses rest from their Operations.

Sparganosis

a Di∣stention of the Breasts, occasi∣oned by too much Milk.

Superfaetatio,

is when after one Conception another succeeds, so that both are in the Womb together: Sennertus makes mention of frequent Cases of this Nature. Dr. Blancard.

Satyr

(Satyra) a k••nd of Poetry, where of there seems to have been two kinds; the one more ancient, which con∣sisted only in variety of Verses; the other more modern, con∣taining an open reprehension of mens Vices, without respect of persons.

(Satyrus) a Woodwose; a strange mon∣ster, having the body of a man all hairy, with legs and feet like a Goar, full of motion,

Satyr

(Satyra) a k••nd of Poetry, where of there seems to have been two kinds; the one more ancient, which con∣sisted only in variety of Verses; the other more modern, con∣taining an open reprehension of mens Vices, without respect of persons.

(Satyrus) a Woodwose; a strange mon∣ster, having the body of a man all hairy, with legs and feet like a Goar, full of motion,

Saucige

(from the Fr. sauciss) a kind of pudding, well known. The Bolonia Sau∣cige is made of Bief and lean Bacon in equal quantity, flay∣ed and chopped small with half as much Lard, and some Pepper, Ginger, and Salt; then put into a clean Ox-gur, half a soot long, and laid in falt for two days together, and after hung up in the smoak. Cor.

Su Pouch,

Hostess.

Scatinian Law

(Lex Scatinia) was a Law made by Scatinius, wherein the use of preposterous Venery was cha∣stised.

Scene

(seena) the front or forepart of a Thea∣tre or Stage, or the partition between the Players Vestry, and the Stage; a Comedy or Tragedy, or the division of a Play into certain parts, viz. first into Acts, those again in∣to Scenes, which sometimes fall out more, sometimes few∣er in every Act; The defini∣tion of a Scene being mutatio personarium. In old time it signified a place covered with Boughs, or the room where the Players made them ready.

Scholastica

(Gr. a Womans Name; and signifies leasure from business.

Science

(Scientia) cunning, skill, learning, know∣ledg. The seven Liberal Sciences are these, Grammar Logick, Rhetorick, Astronomy, Geometry, Arithmetick, and Mu∣sick.

Shop-lift,

one that filcheth commodities out of a Shop, under the pretence of cheapening or buying.

Scrudland,

sa. Land allotted for buying Apparel.

Scandalize,

g. ••o slander, also to give one oc∣casion (by example) to sin or be offended.

Scatinian Law,

a∣gainst preposterous venery.

Salmacis,

a Foun∣tain in Caria, where the Nymph Salmasis and Horm••∣phroditus became one, and is said to effeminate all that drink or bath in it.

Salver,

a broad pla••e with a foot) used in giving Beer, &c. to save the Carpet or Cloaths.

Samplar,

(Exem∣plar) a pattern [of Needle∣work] or rather (••or Sarp••••) the Canvas on which the Scholars work.

Sanchia,

Sancta, a womans Name.

Sapho,

Sappho, a Poetress of Mitylene.

Sarcenet,

a kind of 〈◊〉〈◊〉 Ta••••ara.

Selvage,

the mar∣•••• of linen Cloth.

Semele,

The Mo∣•••••••• of Bacchus.

Sectis non faciden∣••••s,

for a woman, who 〈◊〉〈◊〉 her Dower) owes no 〈◊〉〈◊〉 of Court.

Severus,

he con∣••••••••ed Marriage, Flesh, 〈◊〉〈◊〉, &c.

Semiramis,

Wife 〈…〉〈…〉 whom she made a∣••••••, and succeeded in the ••••••••dom of Assyria.

S••••aglio,

the Turks ••alace.

Sibbe••idg,

red, Sf. 〈◊〉〈◊〉 of Matri••ony.

Smilar,

a Virgin 〈◊〉〈◊〉 (••or Crociss's love) pined 〈◊〉〈◊〉 a Kidney bean.

Smutty,

obscene.

Spermatize,

to cast 〈◊〉〈◊〉 Sperm.

Spinster,

the title of ••••married women, from 〈◊〉〈◊〉 Viscounts Daughter down∣••••d.

Sole tenant,

hold∣•••••• in his own right, without 〈◊〉〈◊〉 wife (or any other) joyn∣••••.

Sont••rels,

o. sunny, 〈◊〉〈◊〉 of hair.

Spharites,

a very ••••••minate and luxurious peo∣••••••.

Symmetry,

g. a due ••otion of parts.

Sympathetical,

be∣longing to sympathy, g. natural agreement in affection or passion.

Sultana

the Em∣press.

Sumtuary,

laws, a∣gainst excess in apparel.

Super

Praerogativa Regis, against the Kings widow for marrying without his Li∣cence.

Suada,

the Roman Goddess of Eloquence.

Sentiments

on Poetry. According to the sentiments of all who have treated upon this subject, it was the first sort of writeing us'd in the World, and was begun with the prais••s of, and Hymns to the Deity, for the great and daily Benefits he perpetually confers upon us, and this in the Wild notes of natural, Poe∣try, long before the invention of seet, and Measures. In Ame∣rica, the first Spaniards met with many strains of Poetry, and left several of them tran∣slated into their language, which seem'd to have flow'd from true Nature, there being no Letters know there, when they enter'd. Aristotle sai••h, the Agathyrsi, had all their Laws in Verse. and Tacitus that the Germans had no An∣nals, or Records, but what were so. — We will come to the several kinds of Poetry, and first E••logue, or Pastoral. Which is the most antient kind of Poetry as resulting from the most ancient way of

• Living. For since the first Men were shepherds, as may be gathered out of Thucy••ides and Varro, they have the first that, invited by Leasure, or in imitation of birds, began a Tune.

  First Weary at his Plough, the labouring Hind, In certain feet, his rustick words did bind, His dry Reed first he tun'd at sacred Feasts, To thank the bounteous Gods, and chear his guests.

  Eclogue, is the most consi∣derable of the little Poems, Its business is to describe the Sports, Piques, Jealousies, and Adventures of Shepherds, so that its Character must be sim∣ple, its Wit easy, the manners innocent, the language pure, the Expressions plain, and the Discourse natural. The Models to be proposed to write well in this sort of Poesy, are Theo∣critus and Virgil. — Secondly, Satyr, If (says Dryden) we take Satyr in the General signification of the word as it is used in all modern Languages, for Invective, 'tis certain that 'tis almost as old as Verse, and through Hymns which are the Praises of God, may be allow'd to have been be∣fore it, yet the Defamation of others was not long after it. The principal end of Satyr, is to instruct the people by dis∣crediting Vice, It may there∣fore be of great Advantage in a state, when taught to keep within bounds, and is not (as it often happens) like a Sword ••n the hands of a Madman, that runs a Tilt, at all manner of Persons, without any sort of distinction or reason. It is more difficult to praise then to find fault, yet the same de∣licacy of wit, that is necessary to to keep the one from being fulsome, is necessary to keep the other from being bitter.

  Of all the ways that wisest men could find, To mend the Age, and mortify mankind, Satyr well writ hath m•••••• successful prov'd, And cures, because the reme∣dy is Lov'd.

  Thirdly, There is a sort of Satyr among us which we call Lam∣poons, which are dangerous sort of Weapon, and for the most part unjust, because we have no moral right, on the Reputation of other men. In these, no Venome is wanting, or dec••oy consi••••r'd. The weak∣er Sex▪ is their most ordinary Theme, and the best and ••••ir∣est are sure to ••e most ••••••••••e∣ly handled. Among men, ••••••se who are Prospero••••ly U••••••••••, are entituled to a Paneg••••ick•• but afflicted Vertue is inso∣lently stab'd, with all manner of Reproaches. — We should have insisted longer here on the several sorts of Poetry, but for want of Room we shall finish what is wanting on this subject, in the seco••d part of this Dictionary.

T.

TAbitha,

(Acts 91.36) in the Syriac tabitha 1.a ••••-Buck.

Tace

1. Hold, peace, hush, be silent, from tac••o to be si∣••ent, and indeed it is a fit N••me to admonish the fair Sex of silence.

Tamar.

(2 Sex 13.1.1.) •• Palm Tree.

Thamasin,

(or Thomasi•• 1.) •• Twin, from Thomas in Mens Names.

Temp••rance,

••1. Moderation, ••••berness, or refraining from ••••••••••••lity.

T••••od••cia

1. given of God.

Th••op••tia

1. a Friend of ••od.

Tadica,

a very Rich Ara∣•••••• Woman, with whom ••••••••omet the Impostor lived •••• a Slave or Menial Servant, ••••en Sirgeus a Monk perswa∣•••• her in hopes of great ••••ward to Marry Mahomes, 〈◊〉〈◊〉 then being 50 years of ••ge, when by the countenance •••• her Wealth, he spread a∣••••o••d his pernicious Do∣••••••i••e.

Thamer,

Daughter in Law •••• Judah the Patriarch, who ••••••••ingly deceived him by 〈◊〉〈◊〉 way side, as he went to 〈◊〉〈◊〉 sheep-shearing, by perso∣••••••ng a Harlot or Common∣••oman, because he had ••••••held from her his Son, ••••own up to years, who ••••ght to have been given to 〈◊〉〈◊〉 for a Husband.

the Daughter of D••vid the King, whose Cha∣stity wa•• viola••ed by A••non, one of the Kings Sons; he forcibly gaining his will of her by 〈◊〉〈◊〉 himself sick, and procuring her to attend him in his Chamber, which afterwards cost him his Life, at the command of Absalon•• at a Sheep-shearing Feast, to which ••e had invited him and his ••••ethren.

Thamer,

Daughter in Law •••• Judah the Patriarch, who ••••••••ingly deceived him by 〈◊〉〈◊〉 way side, as he went to 〈◊〉〈◊〉 sheep-shearing, by perso∣••••••ng a Harlot or Common∣••oman, because he had ••••••held from her his Son, ••••own up to years, who ••••ght to have been given to 〈◊〉〈◊〉 for a Husband.

the Daughter of D••vid the King, whose Cha∣stity wa•• viola••ed by A••non, one of the Kings Sons; he forcibly gaining his will of her by 〈◊〉〈◊〉 himself sick, and procuring her to attend him in his Chamber, which afterwards cost him his Life, at the command of Absalon•• at a Sheep-shearing Feast, to which ••e had invited him and his ••••ethren.

Tanaqui••,

otherwise called cicily who was sometimes Wife to the Elder Tarq••in; she was a very prudent Wo∣man and an Excellent Inven∣tress of curious work, especi∣ally in Embroideries of Pur∣ple and Gold; and in memo∣ry of her Art, a Royal Cloak of her working, was hung up in the T••••ple of Fortune; she also 〈◊〉〈◊〉 Coats and Vests entire, and distributed thei•• among young Soldiers, and young Married Men, as their Deserts appeared.

Tabitha,

otherwise called Dorcas, whom our blessed Sa∣viour raised from the Dead, was no doubt a Woman of singular dexterity in curious Wo••••s with the Needle, for there we find those who lament her death, seem as much to grieve for the loss of her Art, which must probably have dyed with her: As for the Artist, as appears by shew∣ing 〈◊〉〈◊〉 curious Wor••s, and no dou••••, commending them very highly as things rare, and not to be parallel'd by

Tarb••la,

the Bishop of Sel••cia's Sister, being much envyed by the Jews for her Zeal and Piety in promote∣ing the Christian Religion, was by them accused for in∣tending to poyson the Queen of Persia, in revenge of her Brothers Death, and being condemnèd, the Magi, one of them, taken with her ex∣cellent Beauty, promised to secure her Life if she would yield to his Lust, but to pre∣serve her Chastity, she chose rather to dye, and accord∣ingly suffer'd with great cou∣rage and constancy.

Taygete,

Daughter of At∣las, and Pleion one of the Pleiades, on whom Jupiter be∣gat Lacedemon, Founder of La∣cedemonia, once a famous Ci∣ty in Greece.

Telesilla,

A famous Argine Lady, by whose Counsel and Courage, the Argiers beat the Lacedonians, and freed their Country: She was like∣wise excellent in Poetry, so that she for these and other virtues, had a Statue of her proportion set up in the Ci∣ty of Argos.

Tellus

the Earth, was by the Antients worshipped as a Goddess, and Homer calls her the Mother of the Gods, for the advantages she gives and affords to Mankind, wherefore they Painted her with great Swelling Breasts and Naked.

Terphitchorie,

Accounted one of the Nine Muses, to whom they attribute the keep∣ing true t••ne and measure in dancing, as also the In∣vention of Set Dances, and was by the Ancients painted holding a Harp in her hand, and other Musical Instruments lying at her Feet, also a Garland or Caplet of flow∣ers on her Head.

Tethys,

the Daughter of Caelum, Sister to Vecta and S••∣turn, said to be married to Neptune.

Thetis

another Fabled God∣dess of the Sea, who bore A∣chilles the famous Greek, who did such wonders at the Siege of Troy.

Teudeguilde,

Daughter to a Sheperd, but of such Ex∣cellent shape and beauty, that Chariber for her sake, refused all the great Ladies of the Court, and Married her.

Theano,

Wife to Pythago∣ras, a Woman of great Inge¦nuity and Learning, but a¦bove all, exceeding Chas•••••• and Virtuous, teaching Phy∣losophy after the death 〈◊〉〈◊〉 her Husband.

Thermis,

by Eusebius called Carme••ta, held to be the Daugh¦ter of Heaven and Earth, a•• the first that gave Oracles to the pagans, and taught the Image Worship: She is o¦therwise stiled the Goddess of Justice, and is fabled, th••t upon refusing to Marry ••u¦piter, he forced her to 〈◊〉〈◊〉 Will, and begot on her, Ju∣stice, Peace and Law.

Themistoclea,

a Famous Learned Virgin, was Daugh¦ter to Mensarchus a Gold-smith of Samos.

Theodelinda,

a Queen of the Lumbards, about 593. And after the Death of Authaeris he•• Husband, she kept the Crown and transferred it upon a second Husband, viz. Agulphis, she reduced the Lumbards in∣to good order, and made them renounce Aranisme, yet sell her self afterward into Error, till Gregory the Great convinced of them, and her Husband dying, she reigned joyntly with her Son, till A∣nouldus deposed them.

Theodora,

Wife to the Emperor Justinian; she curb∣ed the growing pride of the Bishops of Rome, and raised up Competitors to contend with them.

a Roman Lady, who gaining by the favour of the Marquess of Tuscany, the Government of the Castle ••••olst. Angelo, became so power∣ful in Rome about the year 908, that she governed all, making Popes at her pleasure, of whom one was Pope John, who had been her Gallant.

Theodora,

Wife to the Emperor Justinian; she curb∣ed the growing pride of the Bishops of Rome, and raised up Competitors to contend with them.

a Roman Lady, who gaining by the favour of the Marquess of Tuscany, the Government of the Castle ••••olst. Angelo, became so power∣ful in Rome about the year 908, that she governed all, making Popes at her pleasure, of whom one was Pope John, who had been her Gallant.

Theodora

Augusta, Daugh¦ter to Constantine the Youn¦ger she was when young, put into a Monastery, but after∣wards advanced to a Throne, ••eigning six years and Eight Months, with great Modesty, Justice and Integrity.

Theophania,

Wife to Ro∣manus Emperor of constanti∣nople, who after her Husbands death, poisoned Stephen her Eldest Son, and Married Pho∣cas, and advanced him to the Empire, but he undertaking to curb her unruliness, she caused him to be Murthered, and advanced one John Zi••is∣ces, who banished her, and restored her younger Sons to their right.

Theressa,

a Lady born in Spain, who professed her self a Carmelite, and Established divers Monasteries for Nuns and Monks in Old-castle and other places.

Tutulian,

a Goddess invok∣ed by the Antients for the safety and preservation of the Harvest, from whom comes the word Tutular.

Thermuth,

the Daughter of Pharaoh King of Egipt, who saved Moses when he was ex∣posed in an Ark of Bull-rushes by the River, and brought him up as her Son, in her Fathers Court.

Therys,

held to be Marri∣ed to the Ocean, Mother to Doris and Nereus, and of this Marriage came the Nymphs of the Rivers, Woods and Sea; of which Thetis the youngest was the most beau∣tiful, insomuch that Jupiter purposed to Marry her, but remembering the Oracle had pronounced that of her should be begotten a Son that should be more renowned than his Father; he married her to Pelus, who begat on her A∣chilles; at this Wedding, it

Victori••

〈…〉〈…〉 was 〈…〉〈…〉 Valour and 〈◊〉〈◊〉 in go∣verning ••••••rs.

Thi••be,

a Lady of Babylon in Love with Pyramus, and he as much with her, but being crossed by their Parents, they agreed to steal out one Night, and meet at Ninu••'s Tomb, there further to con¦sult their Loves, but the ••••••¦••ing thither first and espying a Lyon coming down from the Mountains to drink at 〈◊〉〈◊〉 Fountain, fled and in 〈◊〉〈◊〉 dropt her Vail, which the Lyon finding in his way, 〈◊〉〈◊〉 with his bloody Jaws, 〈◊〉〈◊〉 so departed. Then Pyr••mus coming and finding it in that condition, as also the print of the Lyons Feet by the light of the Moon, concluded her devoured, and after ma∣ny Lamentations, fell on his Sword, which she no sooner coming and perceiving, but with the yet reeking Sword she killed her self.

Timarate,

an Old Woman, who amongst others, was made use of Jupiter to pro∣nounce his Oracles in the Dodonean Grove, where People ••ancyed the Trees spoke, and gave answer to such questi∣ons as were demanded.

Tullia

Daughter of Servi∣••••s: Tullius the sixth King of the Romans, she was Married to T••rqu••••, and p•••• him upon ••illing her Father, that the Kingdom might rest in him, and being about to meet her Husband, caused her Father to be tumbled from his Horse and drove her Chariot over him.

Daughter of Cicero the Roman Orator, a very Wise, Learned and vituous Lady.

Tullia

Daughter of Servi∣••••s: Tullius the sixth King of the Romans, she was Married to T••rqu••••, and p•••• him upon ••illing her Father, that the Kingdom might rest in him, and being about to meet her Husband, caused her Father to be tumbled from his Horse and drove her Chariot over him.

Daughter of Cicero the Roman Orator, a very Wise, Learned and vituous Lady.

Tolon Beau

characteri∣sed. It is not a pleasant and ve∣ry diverting Spectacle to see •• ••••llow, as soon as he is out of his Bed in a Morning, run to the Looking Glass, and pay 〈◊〉〈◊〉 Devotions to the wor∣•••••• •••••• 〈◊〉〈◊〉 of himself? To 〈◊〉〈◊〉 the 〈◊〉〈◊〉 with his own ••••••low, and 〈◊〉〈◊〉 his Court 〈◊〉〈◊〉 〈◊〉〈◊〉 hundred and twenty 〈◊〉〈◊〉 to his pretty Pig••∣••••? Is it not a 〈◊〉〈◊〉 Exer∣cise to 〈◊〉〈◊〉 licking his Lips in∣to 〈◊〉〈◊〉, painting his Cheeks into Cherries, patching his ••••••-gin••s, Carbuncles and ••uboes? to see another stri∣ving to out-do Ap••lles in coun∣terfeiting the lovely Eyebrow▪ A third to be two long H•••••• in careening his Hair or P••∣ruke? A fourth as tedio••s in adjusting his Crevat-string. It is not very comical to 〈◊〉〈◊〉 the ••op strutting up 〈◊〉〈◊〉 down his Chamber, survey¦ing himself from Head to Fo••••

• ... ••••st turning one Shoulder, then t'other, now l••oking fo••••∣right in the Glass, then turn∣ing his Posteriors, tiff••ing •••••• the Curls in his Wig,〈◊〉〈◊〉 and untving his C••evat, 〈◊〉〈◊〉 ing himself into as 〈◊〉〈◊〉 〈◊〉〈◊〉 ares as he in the 〈◊〉〈◊〉 〈◊〉〈◊〉 and yet after 〈◊〉〈◊〉 his 〈◊〉〈◊〉 s••culation, nor being 〈◊〉〈◊〉 till he has consulte•• 〈◊〉〈◊〉 〈◊〉〈◊〉 Vale••? 〈◊〉〈◊〉 no 〈◊〉〈◊〉 〈◊〉〈◊〉 you with all 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Dialogue that 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, but after 〈◊〉〈◊〉 〈◊〉〈◊〉 Parrotted over 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, Chedreux, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, Picards 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, and a de•••• 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Rabble, Pedie•••••• 〈◊〉〈◊〉 and after Monsier 〈◊〉〈◊〉 〈◊〉〈◊〉 compleatly 〈◊〉〈◊〉 his 〈◊〉〈◊〉 o•• chevalis, 〈◊〉〈◊〉 ••park 〈◊〉〈◊〉 forth of his Chamber 〈◊〉〈◊〉 a Peacock, beseeching 〈◊〉〈◊〉 Winds to favour his de∣••••••te Friz, and not but a lack or a Curl out of Joynt. Then'tis very edifying, to ••ind how the Coxcomb an 〈◊〉〈◊〉 for Admirers. The good∣••••mr'd Animal fancies eve∣•••• Body's in Love with him, 〈◊〉〈◊〉 casts an Eye on his Ac∣••••plish'd Phis'nomy, and 〈◊〉〈◊〉 as he walks along the 〈◊〉〈◊〉 I should have said 〈◊〉〈◊〉 along, for he scorns to 〈◊〉〈◊〉 the vulgar Mechanick Pace. 〈◊〉〈◊〉 be no less taken with 〈◊〉〈◊〉 Scene, when our Spark, ••••be is moving along, like an 〈◊〉〈◊〉 of Wax, or Piece of 〈◊〉〈◊〉 Clockwork, deeply oc∣cupied in the Contemplation of this Wo••derf••l 〈◊〉〈◊〉 is 〈…〉〈…〉 for a 〈…〉〈…〉, what ••uck∣•••• 〈…〉〈…〉 and scraping 〈◊〉〈◊〉 is b••••ween can? You 〈…〉〈…〉 they were 〈…〉〈…〉 one ano∣•••••• ••span go their 〈◊〉〈◊〉 as to 〈◊〉〈◊〉 〈◊〉〈◊〉 o∣•••••••• 〈…〉〈…〉 over one Shoulder and then over to ther, ••••abbering each others Cheeks, like a 〈◊〉〈◊〉 of 〈◊〉〈◊〉 〈◊〉〈◊〉 that take turns to lies one another where it 〈◊〉〈◊〉 you' ••wear they were 〈…〉〈…〉 and were 〈…〉〈…〉. It needs 〈◊〉〈◊〉 be a sweet Exer∣cise for a couple of Puppies to brush one anothers Chaps with their bristled Beards! E∣specially when perfum'd with the odoriserous scent of Tobac∣co. Pursue him to to the Coffee: House, where he generally takes his Mornings Draught, and you'd find him either the Cypher, or the Single Ten of the Company. Ei∣ther he fits like Jack Adams, and brings forth nothing but a few dull Stories, the Tack∣ers together of other Mens Words; or if he ventures to let his empty Noddle ta•••• wind, all his Discourse is of Dresses, Pimps and Whores, or the like insignificant Stuff, embroidered now then with Oaths and God-d— mes,

• which renders him the Scorn of all Civil Company. Men of Sense Lampoon him to his Face, and he takes it for a Pan••gyrick: And the very Coffee- Bo••s having once found out the Gallants soft place, burlesque upon the Noble Squire, while the Silly Crea∣ture takes all this for Respect. — Trace him from thence to the Ordinary, or Eating House; if he dines alone, he may pass for a wise Man, according to the old Rule, That a Fool cannot be known to be such by his si∣lence. But if he engages with other Company, they make a double use of him, one to help their Digestion, by af∣fording them continual mat∣ter of Laughter and Ridi∣cule, and the other, to pay the odd Mony of the RecK∣oning, which the easie ••op never refuses, that he may appear a complaisant and well-bred Gentleman.— And now his Belly's full, the Lambkin begins to grow wanton, and has a great mind to visit his Sempstress or Mil∣liners -Shop, on purpose to be admired by little Miss that fits behind the Counter, with whom he enters into a pro∣found Chat about the newest Fashion for Crevats, what co∣lour'd Ribband is most pro∣per for that Season? How deep Men wear their Ruffles? When he has run himself out of Breath with a Catalogue of the various Whim-••••ams, such Coxcombs as he wear about 'em, he makes a Pa∣renthesis (by peeping in the Glass that hangs up in the Shop) finding fault with his Barber, Laundress, Taylor, &c. on purpose to draw her Eyes towards his Idolized Self. Here begins the re∣hearsal of his Morning's Chamber work: He picks a Quarrel with his Crevat, that he may engage pretty Miss to tye it an w for him. and then he has a fair Oppor∣tunity to make Love by a thousand little effeminate Tricks. Then his Ruffles don't sit to please him, and Miss is emplo••ed again. Here's another advantage, to shew his white Hand, whilst the fond Coxcomb falls in Love by the same methods which he uses to captivate her; and she laughs in her Sleeve at the ridiculous ef∣feminacy and softness of him, who might otherwise pass for a Man. If he goes from hence to the Play-House on a Day when Sir Fopling Flutter, Sir Martin Marr-all, Sir courtly 〈◊〉〈◊〉, or any other Comedy is Act∣ed, that may serve as a Mir∣rour for him to see his own Folly in: He has hardly pati∣ence to sit the first Act out: but as soon as that's over, he flies out of the Pit in Huff, calls for his Half-Crown, plays the Critick, damns the Play, away he troops like•• Knight-Errant to hunt fox

Tre••••••

between a Common Lady and her Husband. Give no place to wrath, but give place to your Husbands in time of their wrath.

Anger is madness, and as strong In force, but not in course so long.

The only way to allay pas∣sion, is to calm it with an expostulation. This that bravely composed Roman La∣dy, made excellent use of; who when she found her Husband quite off the hin∣ges; affecting nothing more, then to catch at offence; with a sweet countenance, and pleasing language, she entered into a fair treaty af∣ter this manner. O my dear Quintianus, whence may these Distempers grow? you had a Juliana, I must confess, a con∣sort well diserving your choice; and because your now espoused Chariclea supplies her place, doth is repent you of your change? And yet, me thinks, should you

Tiara (Lat.)

a round Or∣nament

Terrestrial Paradise,

the place where God framed so ••••ble a Creature as Woman. with remarks upon the V••i •••• and Affection that is be∣twixt Man and 〈◊〉〈◊〉. God was pleased to make Woman of Man, to shew the Vnion and Affection that ought to be in Matrimony, or to admo∣nish Women to acknowledge with Obedience the cause of their Being: He made choice of the Rib, taken from the left side, to advertise us that Woman, ought to be the Heart of Man, not the Head, or that it was taken from A∣••am in the making of so fair •• Creature, that if she com∣mitted any fault, it might be ••••puted as well to him, be∣cause done by a part of him∣self, new framed and moulded into the beautifullest Object of the lower Creation. — Ter∣restrial Paradise was the place where God formed so noble 〈◊〉〈◊〉 Creature as Woman, but 〈◊〉〈◊〉 for the Man he was Crea∣ted 〈◊〉〈◊〉 in the Field of Damas••us, 〈◊〉〈◊〉 some hold it, but we all ••••ree, he was not Created in Paradise, but brought thi∣••••her after he was made, and 〈◊〉〈◊〉 that means she surpasied ••im in the Nobility, of the Place of her Birth: God, 〈…〉〈…〉 for the mor expeditious population of the World, could have made me•• only in multi∣tudes, b•••• divine Wisdom con∣sidered more harmony, love and joy in this difference of Sex: Woman was made, as we may not unaptly say, up∣on the second thought, and therefore the more refined and excellent; and that Love and Peace and Concord, should the better be observed; he so ordained it, that the whole Race, that in after days was to spread over the face of the Earth, should descend from one Father and one Mother, to be the nearer allied. Scarce was Adam re∣leased, from the soft opression of sleep, when the beautiful Object met his Eyes; the ob∣serving, admiring, and loving her, was in him but as one act, done in one and the same time; she carrying in her Face, such singular En∣dowments, that not to ap∣propriate them to himself, would have been the Effects of stupidity rather than pru∣dence: Beauty has so strange a Virtue, and witt hath a sweet and pleasing Tyranny that it In∣troduceth subjection into the noblest minds, and the most couragious breast; so that Adam no doubt, contemplated this fair Object with won∣der and admiration; he ob∣served in her a gravity so full of tenderness, that com∣pelled him to esteem, and

• highly value her Golden hair waveing by the gentle breath of Winds on her Ivory Shoulders, and her sparkling Eyes that had mounting Fires in them, with the sight of the Roses and Lillies striving in her lovely Cheeks for Mastery, could not but captivate his hearts, and make him stoop to Love, whilst on the other side her Eyes were no less ravished with the delights that every where surrounded her, but most of all with the comely shape and manly form of him from whom she was taken, and who's partner she was created to be, and after eager gazing and shooting the beams of their Eyes into each other Souls, the Tongue broke forth and flowed in streams of ardent Expressions and love Passions: He knew by an instinct of Nature that she must be certainly a part of himself, that had such an attracting power to draw him so forcibly to her, he called her his joy, content, and de∣light, summing up all his de∣sires in her; and to be brief, Women have derived from Heaven so sweet a Tyranny in their Faces, that the de∣nying them the subjection of Hearts, is thought by some unreasonable however; we must allow him either to be defective as to his Manhood, or indued qualities, superior to the commanding standard of the World, that can at all times resist the Charms of Female Beauty. — Thus becoming more intimately acquainted, clad in their na∣tive Innocence; nakedness was to them no shame, be∣cause not guilty of shame, whilst they stood firm and high in the savour of the Al∣mighty, in whose peculiar care they were; hand in hand they walked, the fairest couple that ever were produced on Earth, and no doubt he show∣ed her, the interdicted Tree of Knowledge, and warned her to beware she tasted, and by her disobedience for∣feited her happy state; told her the penalty, perhaps bet∣ter unknown to her; for if it was in her nature then, as it certainly is in the nature of many of her Daughters, since the prohibition, might raise in her an Appetite of covet∣ing, for denyal adds a spur to their desires ardent enough in all things, but many times insatiable in that which is most denyed: Pardon us Ladies, for this bold truth, though we do not allow it to extend to all, and we appeal to you, if in many particulars in this case; you concur not with us. This Fair Creature the, we may suppose, transported with the prohibition, grew more curious and inquisitive into the reason and nature of it, which mainly assisted the De∣vil in fastning his temptati∣on; for it is the opinion of the best Divines, and with them we agree, that Satan

• has no power to compell the mind to Evil, but in bringing about his purposes, is ashifted by our weakness and Inclina∣tions to gratify our inordi∣nate desires and affections, and that he might the better prevail upon her, it appears he watched his opportunity, masqueraded in the disguise of a Serpent to take her alone, destitute of the Council, and Advice of her Husband, and so the Temptation easily working, when her own In∣clinations met it half sway, for she (it seems) like many Women of our times, cover∣ing to be more wise than he•• circumstances required, meerly fool'd her self into the great∣est of Follies and madness that ever was acted in the World, losing for the sake of an Apple, and the knowledge of Evil (for good she knew before, though not the fatal difference between them) her self and all her Posterity) becoming of a fair and lovely Innocent, a miserable wretch∣ed Criminal, which loss, no∣thing but the rich redeeming blood of God, shed in com∣passion to our frailties, could in any degrees restore all the Angels, Arch-Angels, Cheru∣bims and Seraphins, com∣bining their power in one, were uncapable of paying this single forfeiture, none but the Lyon of the Tribe of Judah, was none but the Lamb slain from the Foundation of the World, which commenced in the Promise given, though he dyed not actually then, was found worth to take the Book out of the hand of him that sat on the Throne and able to open the Seals thereof, to work out the stupen lions mastery of Mans Redemption: 'tis a∣mazing that the often ••ed should suffer to set the offend∣er free from punishment. But now the men may be apt to crow and upbraid the Women with this defect of ••ve; in∣deed they have little re•• on for it, but rather to take shame to themselves, for we find, though she had a mighty Arch-Angel, wise and subtil, tho' somewhat faded in fal∣ling from his glorious state, she resisted the Temptation ••or a time, and urged Rea∣sons against complying with it; but Adam was 〈◊〉〈◊〉 the first proster of the forbidden Fruit, as far as we see, overcome by a weak Woman, though he had a sad Example other Fall before his E••••s, some will, to reverse this, alledge, that she being part of him∣self, and fallen, the whole was corrupted, and that he was incapable of standing with∣out her, but this we leave to the determination of the Casuists, and proceed to say, that perhaps when by the sad remorse of her Conscience, she found her self lost, we cannot conclude it out of Envy, but rather out of the Love she bore to him, she

••aber ••••habfour,

is ve∣ry decent and seemly, and ought to be Critically and Nicely observed, by reason of∣fences and 〈◊〉〈◊〉, are soon∣ner taken 〈◊〉〈◊〉 than almost any where else, though they are not 〈◊〉〈◊〉 or given willingly but by 〈◊〉〈◊〉 or o∣versight; and 〈◊〉〈◊〉 in Di∣er 〈…〉〈…〉 in o∣ther things we need not tell you Ladys, that it is unseem∣ly to 〈◊〉〈◊〉 with your Elbows on 〈…〉〈…〉. To loll over or to keep your Body in a heaving motion, none but Children, or those that are weaker of their Senses, can be Ignorant of this; and that to fix your Eyes upon any thing too eagerly, or being o∣ver-hasty in Craving, it is not at all decent. If you are in∣vited abroad, there is care to be taken how you place your self; let your quality be

• what it will, be not your own chuser, for the best place, but rather take one lower till that is recommended to you, and as it were forced upon you; nor be too forward in choosing, but make some Ex∣cuse if you are 〈◊〉〈◊〉 to do it, yet 〈…〉〈…〉 than be 〈…〉〈…〉 you carve for you tell or others, remember it is 〈◊〉〈◊〉 to put your Fingers 〈…〉〈…〉 Mouth as some, either for∣getful of themselves or Igno∣rant of behaviour; 〈…〉〈…〉 Meat is hot, or any such 〈◊〉〈◊〉 offers as may 〈◊〉〈◊〉 if you were in the 〈…〉〈…〉 by all means it 〈…〉〈…〉 at the Table, 〈…〉〈…〉 giving offence to 〈…〉〈…〉 Always in 〈…〉〈…〉 keep your 〈…〉〈…〉 and upright 〈…〉〈…〉 for Leaning over, 〈…〉〈…〉 modes many times your ap∣parel, and is unsightlys 〈◊〉〈◊〉 now by reason, even some Ladies may be Ignorant, what is most acceptable to be presented 〈◊〉〈◊〉 Friends, when 〈…〉〈…〉 cause it has not 〈…〉〈…〉 much their 〈…〉〈…〉 Carvers, we think it 〈…〉〈…〉 to give Directions in this matter. — 'Tis generally agreed that of all Wild Fowls, the wings are the best, next to the 〈◊〉〈◊〉 piece; and of Tame Fowls, the Legs, because they are most in use, the one by stying, and the other by walk∣ing or scratching. In Bief Boyled or Roast, that which is curiously Interlarded, is the best in esteem. In a Loin of Veal, the Nut or Kidney, part in the middle. In a Leg or Mutton the little bone on the outside the Joynt, is fancy'd by many for a ra∣rity for we remember a sto∣ry 〈…〉〈…〉; not 〈…〉〈…〉; of 〈…〉〈…〉; before 〈◊〉〈◊〉 as fancying Clowns had 〈…〉〈…〉; of it, by 〈◊〉〈◊〉 they had less that 〈…〉〈…〉; which he 〈◊〉〈◊〉 〈◊〉〈◊〉; to their Ignorance, 〈…〉〈…〉; the best piece. A Shoulder of Mutton is to 〈◊〉〈◊〉; cut semiricular between 〈◊〉〈◊〉 and the slap, which ••wprd•• is thy most approved. in a Roasted Pig, the uuder jaws, Rats, and Neck part, are most in esteem, In Hares, 〈◊〉〈◊〉 and Rabbits, 〈◊〉〈◊〉 which is called the 〈…〉〈…〉; is preserved which 〈…〉〈…〉; side of the Tail, 〈…〉〈…〉; to that the Loins 〈…〉〈…〉; piece. In a Cod∣•••• the Head is the rarest Dainty. In Salmon and Stur∣geon, the Jowls, and of all lesser Fish, the middle part. As for Paistry, there needs no further direction than to deal it out decently with an equality of inwards and out∣wards

• where variety is at the Table be patient till your turn comes to be served, or to serve our self. Neither be too nice or curious, as if you had a dislike or took distaste at any thing; nor be lou••, or too often in asking for any thing you want; but if you can conveniently, and it be out of course whisper those that attend to help you to it; 〈◊〉〈◊〉 talking ••t Din∣ner any more than is neces∣sarily convenient, for that hinders your self and others, and lets things cool and spoil by lengthening out the time. It must never be asked at ano∣thers Table what any thing cos••; that is a fi••ter questi∣on to demand of the Cook maid in the Kitchin. If there be any thing that disgusts you, however receive it civilly in course though you deliver it untouched at the next change of plates. If you are left to your liberty wich the rest to carve for your self, let not your hand be first advanced, but give away to others un∣less their Complements in a manner Constrain you to it, and then carve on that s••e of the Dish that is towards you; unless it requires turn∣ing round, but by all means avoid reaching your Arms o∣ver to the further side, and see that you over charge not your Plate, cut as near as you can at once, what you intend shall suffice you of one Dish; avoid eating too fast for fear an indecency may fall out in it's sticking by the way, and offer not to speak when your mouth is full; nor smack with your Lips, for those things will prove un∣grateful to the company; if any thing you are to eat with a spoon be so hot, you cannot well endure it in your Mouth, do not stand sipping to make wry faces; but set it a side, or wait with pati∣ence till it cools; blowing in a Dish, or Spoon, is uncom∣ly at a Table, where strang∣ers are especially, or to be so eagar of eating, that the heat causes tears to stand in your Eyes. It will not be taken well if you criticise or find fault with any thing on the Table, during the re∣pa••t though at your own, more especially than at anothers Table; be cautious at that time to give rough Langua∣ge to the Servants for any thing that appears amiss; but reprove them, if it must be, with Gentleness in drinking; proceed not so far as to be out of Breath, that you must blow in the Glass or other Vessel it is presented to you in. And now Ladies, since we have been upon the subject of Good eating, &c. It puts us in mind of what we ought not to pass over, and that is the term for carving for though a Lady carve not her self, she may give directions

• and if she do's it in the wrong phrase, it will occa∣sion a simpering in the more knowing. It was the opini∣on of Lucallus the Noble Ro∣man, that there was as much care to be taken in the well ma∣naging a Feat, as in the Marshalling of an Army; that the one might be as plea∣sing to Friends, as the other terrible to Enemies; in cut∣ting up therefore all man∣ner of small Birds, we say thigh them as Wood-••ocks, Pidgeons, Partridges, &c. The term for a Plover, is, Mince it; for a Quail, wing it; for a Pheasant, allay it; a Cur••ew, attach it; a Bittern unjoynt it; a Peacock, disfi∣gure it; a Crane, display it; a Hern, Dismem∣ber it; a Mallard, unbrace it; a Chicken, trust it; a Hen, spoil her; a Capon, Sawce it; a Swan, chit it; a Goose, tear her; a Coney, unlace her; a Dear, Creak it; Brawn, leach it; and for Fish, viz. A Salmon, chi••e it; a Lam∣pry, string it; a Pike, splat it; a Place or Tench, sawce it; Bream, splay it; a Had∣dock, side it; a Barble, tusk it; a Trout, culpon it; an ••el, transon it; a Crab, tame it; a Sturgeon, Tranch it; and a Lobster, barb it. Thus having the terms, we shall direct such as need it how to cut up some of these, by which means being brought dexteriously to handle their Knife and Fork, they may the better mannage the rest, To life a Swan, slit her right down in the middle of the breast, also through the back bone, from the Neck to the Rump, and so laying the de∣vided parts in the Dish, the inward parts downwards; let your Sawce be chaldron, apart in Sawcers, and then every one may cut as best likes the party. To rear or break a Goose, is to take off the legs very fair, then to cut off the belly piece round, close to the lower end of the breast, and with your Knife lace her down, quite through the breast on each side, a thumbs breadth from the breast bone, then take off the wings on each side, with the Flesh you first laced, raising it from the bone, and then cut up the Merry-thought, and having cut up an other piece of Flesh which you formerly laced, then turn the Carcass and cut it asunder, the back bone above the Loyns, take the Rump end of the back and lay it at the sore end of the Merry thought with the Skin∣ny side upward, then lay your pinions on each side contrary, set your legs on each side contrary behind them, that the bond ••nd of the Leg may stand up in the Middle of the Dish, and the wing pini∣ons on the out sides of them put under the wing pinions on each side, the long slices of Flesh which you cut off the breast bone and let the ends meet under the leg bones. To deal in like manner with a

• a Turky or Bustard, raise the leg very fair, then open the Joynt with the sharp point of your Knife, but take not the legs off, then lace down the breast on both sides, and open the breast pinion, but take it not off; then raise up the Merry-thought between the breast bone and the top of the Merry-thought; lace down the Flesh on both sides of the breast bone. And raise up the Flesh called the Brawn, turn it outwards on both sides, but break it not, nor cut it off, then cut off the wing pinions, at the Joynt next the Body, and stick on each side the pinion in the place where you turned out the Brawn, but cut off the sharp end of the pinion, take the middle piece, and you will find it just fit the place: and in the like manner a Capon, Pheasnt, and most Fowls of largeness may be cut up. A Capon cut up in this manner, only differs in placing, slit the Gizard, in the place where the pinions, of the Turkey, as aforesaid are laid. In dismembering a Hern, take off both the legs and lace it down the breast, then raise up the Flesh, and take it quite off with the pinion, then stick the head in the breast, and set the pinion, on the contrary side of the Car∣cass, and the leg on the o∣ther side, by which means the bones ends will meet cross over the Carcass, and the o∣ther wing crossing over, on the top of the Carcass. To unbrace a Mallard, raise the pinions and legs, but take them not off, raise the Mer∣ry thought from the breast, and with your Knife lace it sloaping on each side the breast. To unlace a Coney, place the belly upwards, and take off the flaps from the Kidneys, then put in the point of your Knife between the Kidneys, and loosen the Flesh from the bone on each side, then turn up the back, and cut it cross between the wings, and lace it down close by the done on each side, then open the Flesh from the bone against the Kidneys, and pull open the legs softly with your hands, but not quite off, then thrust in your Knife, between the Ribs and Kidneys, and slit out, and lay the Legs close together. In displaying a Crane, unfold his Legs, and cut off his Wings by the Joynts, then take up his Wings and Legs and sawce them with Mustard, Vi∣negar, Salt, and Powder of Ginger well mixed together: The same Sawce is for a Hern, and though a Biltern is to be dismembered, after the same manner, yet seldom any thing is used with it, except Salt: And for a Partridge minced, Wine, Ginger and Salt over a Chafin-dish of Coals, and the like for Quails. In allaying a Pheasant, you must raise the Wings and Legs,

• and cut it up as a Capon. — This may give an Insight to the Art of Carving, which however it may be disesteem∣ed by some, and thought be∣neath their Notice, yet we 〈◊〉〈◊〉 them that to be ignorant is it, shews a great defect in Table-knowledge, for a Car∣•••••• not being at hand at all times in all places. It will look very odd to see La∣dies with covered Table be∣•••••••• them, to which they have brought keen Appetites, and yet sit gazing on each other, and none of them showing how to begin ac∣cording to the accepted way 〈◊〉〈◊〉 dividing their Dainties; 〈◊〉〈◊〉 to tear them to pieces, 〈◊〉〈◊〉 the rustick manner, is 〈◊〉〈◊〉 undecent, and not only ••••••aids them with want of all, but in some manner 〈◊〉〈◊〉, such delicates have 〈◊〉〈◊〉 strangers to their Bills 〈◊〉〈◊〉 Fare, and may likewise 〈◊〉〈◊〉 a squeamish Stomach, 〈◊〉〈◊〉 prove ungrateful where thought to give the highest satisfaction to the Appetite; ••••••ever, if they do think it unworthy office for their 〈◊〉〈◊〉 hands, we crave leave 〈◊〉〈◊〉 recommend it to their ••••••vants as a necessary In∣struction and addition to their ••er acquirements; and since 〈◊〉〈◊〉 in season are of most 〈◊〉〈◊〉 and esteem, we pre∣•••••••• likewise a Bill of fare of 〈◊〉〈◊〉 things for the first and second Courses, as Custom 〈◊〉〈◊〉 brought into Fashion, through the circling of the Year in its respective Months, and recommend it to those who love good Eating, and are curious in their Guests.
  January first Course.
  • 1 Brawn and Mustard.
  • 2 Two boyled Capons with white Broth.
  • 3 A Roasted Turkey.
  • 4 A shoulder of Mu••ton hasht.
  • 5 Two Geese Boyled.
  • 6 Two Geese Roasted.
  • 7 Ribbs or Sir-Loyn of Beef.
  • 8 Minc'd Pyes.
  • 9 A Loyn of Veal.
  • 10 A Venison Pasty.
  • 11 A Marrow Pye.
  • 12 Roasted Capons.
  • 13 Lamb.
  • 14 Wood-Cocks, Partridges and Larks.
  Second Course.
  • 1 A Soust Pigg.
  • 2 A Warden Pye.
  • 3 Dry'd neats Tongues.
  • 4 A Soust Capon.
  • 5 Mushrooms and pickled Oysters.
  • 6 Sturgeon.
  • 7 A Goose or Turkey-Pye.
  February first course.
  • 1 A Chine of Roast Pork.
  • 2 Veal or Beef Roasted.
  • 3 A Lamb Pye, and minced Pyes.
  • 4 A couple of Wilde Ducks▪
  • 5 A couple of Rabbits.
  • 6 Fry'd Oysters.
  • ...

• ...
  • 7 Skirrots.
  Second Course.
  • 1 A Lamb roasted whole.
  • 2 Pigeons.
  • 3 Pippin Tarts.
  • 4 A Joul of Sturgeon.
  • 5 A cold Turkey.
  March the first Course.
  • 1 Neats Tongue and Udder.
  • 2 Boyled Chickens.
  • 3 A Dish of stew'd Oysters.
  • 4 A Dish of young Rabbits.
  • 5 A grand Sallad.
  Second Course.
  • 1 A Dish of Soles and Smelts.
  • 2 Marinated Flownders.
  • 3 A Lamb-stone and Sweet∣bread Pye.
  • 4 A Dish of Asparagus.
  • 5 A Warden Pye.
  April first Course.
  • 1 Green Geese or Veal and Bacon.
  • 2 A Haunch of Venison roasted.
  • 3 A Lumber Pye.
  • 4 Rabbets and Tarts.
  Second Course.
  • 1 Cold Lamb▪
  • 2 A Neats Tongue Pye.
  • 3 Salmon, Lobster and Pruens
  • 4 Asparagus.
  May first Course.
  • 1 Boil'd Chickens.
  • 2 Roast Veal.
  • 3 Roasted Capons.
  • 4 Rabbets.
  Second Course.
  • 1 A hot Artichoak Pye.
  • 2 Westphalia-Hams and Tar••.
  • 3 Sturgeon, Salmon, and Lobsters.
  • 4 Asparagus.
  • 5 A Tansie.
  June first Course.
  • 1 A Leg of Mutton and Col∣ly-flowers.
  • 2 A Steak Pye.
  • 3 A shoulder of Mutton.
  • 4 A fore-Quarter of Lamb.
  • 5 A Dish of Pease.
  Second Course.
  • 1 A Sweet-bread Pye.
  • 2 A Capon roasted.
  • 3 Goosebery Tarts.
  • 4 Straw-berries and Crea•• or, Straw-berries, white wine, Rose water and Sugar.
  July first Course.
  • 1 A Westphalia-Ham and Pi∣geons.
  • 2 A Loyn of Veal.
  • 3 A Venison Pasty.
  • 4 Roasted Capons.
  Second Course.
  • 1 French Beans.
  • 2 Codling Tarts.
  • 3 An Artichoack Pye.
  • 4 Roasted Chickens.

• ...
  August first Course.
  • 1 Calves-Head and Bacon.
  • 2 An Oglio or Grand boil'd meats.
  • 3 A Haunch of Venison Roasted
  • 4 A Pig roasted.
  Second Course
  • •• Marinate Smelts.
  • •• A Pidgeon Pye.
  • •• Roast Chickens.
  • Tarts.
  • •• Cream and Fruit.
  September first Course.
  • •• Capon and white broth.
  • •• Neats Tongues and Udder.
  • •• A powdered Goose.
  • •• A Turkey Roasted.
  Second Course.
  • •• A Potato Pye.
  • ...•• ••••••••ridges roasted.
  • •• A Dish of Larks.
  • •• Cream and Fruit.
  October, first Course.
  • •• Loin of Veal.
  • 〈◊〉〈◊〉 brand Geese roasted.
  • •• grand Sallad.
  • 〈◊〉〈◊〉 Capons.
  Second Course.
  • ••••••••ants, Pouts and Pidgeons
  • •• Dish of Quails or Spar∣••••••.
  • •• Warden-Pye Tarts, or
  • ••••ards.
  November, first Course.
  • 1 A shoulder of Mutton and Oysters.
  • 2 A Loin of Veal.
  • 3 Roasted Geese.
  • 4 A Venison Pasty.
  Second Course.
  • 1 Two herns, one Larded.
  • 2 A soust Turbut.
  • 3 Two Pheasants, one larded
  • 4 A Roll of Beef.
  • 5 A Soust Mullet and Bass.
  • 6 Jellies and Tarts.
  December first Course.
  • 1 Stewed Broth and Mutton▪ and Marrow-Bones.
  • 2 Lambs Heads, and white-Broth.
  • 3 A Chine of Beef.
  • 4 Minced Pyes.
  • 5 A Roast Turkey stuck with Cloves.
  • 6 Two Capons.
  Second Couse.
  • ...•• A Lamb or Kidd whole.
  • 2 Two brace of Partridges.
  • 3 A Quince Pye.
  • 4 Half a dozen of Wood∣Cocks.

  For Fasting Days Bill of Fare, &c.

  Oysters, if in Season, a Pole of Ling; green Fish and Eggs, Pruens, Butter, Craw-Fish Boyled; Pikes stewed,

Temperature,

full Dyet climate and Idleness, the causes of Love. These Causes only incline to that we call Heroi•••• call Love, or those that se•••• with the Eyes of their passi∣on, rather than the Eyes of Reason, and differs in many material Points, little from Lust, or hot burning def•••••• of Enjoyment, that over powers the Faculties, and makes them subservient to its ends; the remotest of these Causes some hold to be the Stars. — Those that ha•••• Venus and Leo in their Horos∣cope, say, they are more prone to this manner Love; when Venus and the Moon be mutually in Aspe•••• or such as be of Venus Com∣pexion; but of these, (〈◊〉〈◊〉 some hold) unaccountable as∣trological Aphorismes, 〈◊〉〈◊〉 find that the Stars at the most, can be only inclini•••• not compelling; for then must allow them not to second causes, even more than can be reasonably dis∣tributed

• to Creatures.— Temperature, is that which Joyns it with Complexion, from whence Physicians gather their conjectures, and to conclude that Phlegmatick Persons are not much inclined to Love, and those that are Melancho∣ly less than they, however, it is held, if this fire once ••izes them, it is very hard to be Extinguished, though their Opinions are, that da∣••••ous ••••ous or Hypocondraical Me∣lancholy, when once taken, 〈◊〉〈◊〉 surely chained till Age or some extraordinary distem 〈◊〉〈◊〉 sets it free; and further, that the violent Passion pro∣ceeds from abundance of ••ind, as ••••ine asserts; but ••••••donus from Seed and Spirits, Atoms in the Seed which 〈◊〉〈◊〉 up a violent passion: San∣•••••• therefore is soonest caught and the younger sort most ••one to Love. Theomestus ••••••ing of that constitution, acknowledged that he was so ••morously given, that one might sooner number the 〈◊〉〈◊〉 Sands, and falling Snow, 〈◊〉〈◊〉 his several Loves, be∣ing deluded with various de∣grees, one Love succeeding a∣nother, and no sooner was 〈◊〉〈◊〉 ended, but a second croud∣•••••• upon him: The last that pitched on, being always Fairest in his Eyes, though that was present pleased in the most; his Eyes and affections, like too many in 〈◊〉〈◊〉 Age, were like the Ballance to propend as the weight turned it; his Heart was a Weather cock, his Affections Tinder, which a smile or an Amorous glance could turn or set on Fire, and this is by some reffered to the A∣toms in the Seed, and to o∣ther causes of the like nature, and those that are subject to it, are gerally were strong and active, and to this the Climate adds much. The Southern Countries are more prone to Venery, by reason of the heat, than those more Northward. — The Mos∣covities, Mogors, Xeriss, and Persian Sophies, press and muster up Women as we do Souldiers, to satisfie their Lust, even the rarest Beauties their Countries can afford, and even those cannot keep them from Invading others properties, and from unseemly Acts, as Adultery, Incest, &c. Dyet, no doubt is a great provo∣cation to the desire of carnal Embraces; and indeed pardon us, Ladies, for this Expression. It is something rare to see young Men and Women, that live idlely, and fare delici∣ously, of what condition soe∣ver, not to be in Love. Al∣cibiades made it his Recrea∣tion to be dallying with young Women even to immoderate Excess and Expences; his very Apparel being Effmi∣nate, and one main incitement to it, was his over delicacy in Dyet. Nor are the Fair Sex wanting to Indulge their Appetites upon the like oc∣casion,

Temperance

and its rare effects. Temperance is cer∣tainly one of the Chiefest Pil∣lars of Life and business; it is the support of Health, Wealth, and Reputation; when it was demanded of Leotichy∣das, why the Spartans were so sparing in their Dyet, it is, said he, because we had ra∣ther consult for others, than they should do it for us, meaning, that Intemperance hurts the Mind, and rendred either Sex unfit for Council or ad∣vice, and that only Tempe∣rance and Sobriety are the Parents of sound and whol∣some Resolves to the Benefit of human Felicity and Con∣versation. And indeed all o∣ther Virtues are obscured for want of this; for where the contrary is, the Mind and Body are out of frame, but by it they are wonderfully improved, which is the rea∣son that the wisest, noble, and ignoble of all Ages, have chose it as the only preser∣ver of a comfortable Being on this side the Grave. The Ancients took a pride in li∣ving sparingly, and the Ro∣man Vertue ceased, when Luxury put Temerance to flight; and indeed where In∣temperance reigns, it brings in all manner of Vices, for the Head Being full of the Vapors of Wine, or the Sto∣mach over-charged with cu∣rious dainties, the Body and Mind conspire to perpetrate many Evils.

Time

to be improved. Time is the most precious of things upon Earth, if the advanta∣ges accruing by it be rightly considered; for indeed, it is not only by a wife and Ju∣dicious improvement here gives us what we reasonably can wish, but like a golden Chain let down from Heaven being improved to our Soul andvantage; it leads or draw us to Heaven and eternal hap∣piness: The Wise man counts it very precious, and earnest∣ly admonishly us to use it whilst it is in our power to do well; the Ancients pic∣tured time bald behind, 〈◊〉〈◊〉 with a forelock very large and long, signifying in 〈◊〉〈◊〉 Emblematical way, that those that took the advantage ••••∣laying hold of his Fore-lock might accomplish their desires but when he had passed them there was no overtaking him or hold to be laid on, Post 〈◊〉〈◊〉 occasio Calva, was the old Mot∣to, and indeed it hold 〈◊〉〈◊〉 sadly true in our Age, with many, that we might recom∣mend you to, for a further confirmation, which puts 〈◊〉〈◊〉 in mind of a Story not im∣proper to the Subject. A young Gentlewoman had 〈◊〉〈◊〉 aspiring hope of greater things strangely withstood her For∣tune, so that it being given out that she was proud, 〈◊〉〈◊〉 and disdainful, her first

Top Knots.

It was a se∣rene Sun shine Morning that Dame Nature came forth from her Retirements, to take a Survey of her Works, and recreate her self with the Prospect of her own beauti∣ful Image scatter'd through the Universe: She beheld the Sun, that glorious Foun∣tain of Light casting abroad his Splendors with an unva••∣led Countenance; but the more modest Moon shrouded a∣bove half her Face under a Mask, unwilling to be exposed to the laseivious Eye of eve∣ry Endymion, she saw the rest of the Planets and Stars bash∣fully twinkling their innocent Glances at each other, and on all the World; she tra∣vers'd the Elements, and obser∣ved every thing kept the

• Order which she had first appointed it. But she fix'd a more particular Eye on Man, the Master-piece of all her Works, the Masterless Epitome of the whole Creati∣on; and calling to mind his primitive Perfections, with the Tragical Story of his Fall she fetched a deep Sigh, which made the Earth to tremble. Whilst she was pen∣sively bosied in this Contem∣plation, I perceiv'd her Brows suddenly knit, and she gave a start, which put all the Ele∣ments in a Disorder. Look∣ing about me to see what was the Occasion of this vi∣olent Passion, I beheld a LA∣DY passing by her, dress'd Ca-pa-pe-astir the present mode: Upon which I heard the Ve∣nerable Matron break forth into these Expressions; — Bless me said she! what un∣couth Object is this invades my Eyes! a thing so forreign to all he known Species of Beings! Or am I super••nuated and some new Power usurp'd my Place, to sorge the World again, and ham∣mer out such Forms as ne're be∣fore were rank'd in the great List of all my Works? Stay thou bold Phantasm! tell me what thou art? With that the La∣dy turn'd about, and made her this Answer. — Lady. You are merrily disposed Madam, and discover the Bril∣lant of Language in your Expressions: I am pleased with your Raillery; but pray 〈◊〉〈◊〉 News from Paris? In what Array did the Dauphi∣ness appear last Ball? I am told, my Commode is a Tire too low, as they adjust it at the French Court. — Na∣ture. Am I 〈◊〉〈◊〉, or has the Multitude of Years impair'd my Sight and judg∣ment? The Voice is Wo∣mans, but for the prating Figure I want a Name: I see a moving Pyramid of Gavities, a walking Toy-shop, a speak∣ing Gallimuasry of Ribbons, Laces, Silk and Jewels, as if some upstart mimick Nature had been at work, on pur∣pose to upbraid my Skill, and tell me that in framing Wo∣man, I left out the Essentials. — Whilst Dame Na∣ture was thus expostulating the Case with her felf, I heard a sudden Noise rais'd behind me, at which looking that way, I saw Heraclitus Ridens standing in a Corner, ready to break his Twarling string, he was so big with Laughter; 'tis a fine time of day, said he, with Wo∣men, when Nature her self will not own 'em, as if she were a∣shamed of her Productions: Do but mind yonder Lady, she has spent five Hours this Morning in rigging and C••∣reening her self for publick ••••∣pearance; and I dare be bold to say, you may as soon res∣ko•• up the Numerous Tackle of a Ship, as give the •••••• Nomenclature of all the gawdy whim-whams she wears about her: You would not wonder

• at me for changing my Note, had you seen, as I did, what pains this little She-Lucifer took to day, to mend the supposed Botchery of Nature in her Face; how she hunt∣ed after imaginary Faults in her Cheeks, to find occasion for Black-Patches; how she plac'd and displac'd 'em an 〈◊〉〈◊〉 times over, pursuing the least Spot and Freckle in her Skin to a thousand Dilammaes, with wash, Paint and Patch, till tired with the tedious Discipline of her Toilet, she fails forth of her Chamber like a new-launch'd Vessel with Pendants and Streamers ••••ying, and all her Female Tackle in order, from the Top and Top Gallant to the H••mble Keel: Do but regard her Rigging above Deck, and you'd swear she carries Row-Streple upon her Head, or the Famous Tower of Severus in Rome, on which was built seven Ranks of Pil∣lars one above another. Such a lofty Gradition of Top∣knots, if it proceeds, will be friend the Carpenters and Bricklayers, for our Gentry and Tradesmen in time will he forced to pull down their low pitch'd Houses, and take the height of the Stories in the next Scructure, from the elevated Pageant of Trinkets on their Wives and Daugh∣ters Heads, lest these fine Trappings should be Kidnap'd from their empty Noddles by an unmanerly Brush of the sawcy Ceilings. 'Twould make a Dog split his Halter, to hear the learned Cant be∣tween the Mistress and Maid, when about the important affair of adjusting her Ladiships Array in a morning; you'd swear they were conjuring, they sputter out such a confus'd Jargon of hard words, such a Hotch-potch of Mongrel Gibberish: Bring me my Pa∣lisade there, quoth Madam: You'd think she were going to encamp. Will it not be convenient to attack your Flandan first, says the Maid? More Anger yet? still Mili∣tary Terms? Let me see, says Madam, where's my C••rnet? Pray ••arine this, Fa∣vourite: So, so, good words; now there's some hopes of Peace, till the blustering Fri∣lal and Burgoign are called for, and then the old Catter∣wawling begins again? — There is a Clack of Settees, Passes, Monte la haute, Crotches and other Trinkums, would make a Man suspect they are raising the Devil: at last comes the Si••-les front, and then Madam is compleatly harnass'd for the Play, or the ••••sterious Ruelle. — Here H••rocltius made a Di∣gression, at the sight of a Troop of Females that were walking by. These, said he, belong to the inferiour Class of Top-knots, they are but one Story high yet. Do but follow

• follow 'em, and you'l disco∣ver by the Working of their Heads and Tongues, that a∣nother is a brooding: I took his Counsel, and keep∣ing at some distance, observ'd their Motion. — I wonder, says one of them, why the Men should make such a noise about the inno∣cent Arts we use to win their Affections. They pre∣tend to love us, and yet would confine us to a Dress that would make 'em hate us. Whatsoever is not so gay and polite in the World, is dispised and trampled on: We have reason to hold up our Heads, to deck our selves with all the Ornaments that may create Respect in that wild Race. Why should not an English commode be as allowable as the Persian Tiara, or the Roman Septizonium were of old? Away with this servile Restraint! Let us appear like Amazons, de∣fie the men, and all their grave Preachments, or light∣er Pasqulis, I am resolved to be in the mode, tho' it should put me to the charge of maintaining a Negro to support the Monumental Vm∣bretta on my Head. With that Dame Nature steps up to her, and thus address'd. — When I first mould∣ded Woman, and sublimated her from the grosser Ore, I drew into that fair Compendium all the visible Perfections of the Creation; In her native sim∣plicity she glittered with Rays and Charms, that dazled all Eyes: Nothing so salvage or untam'd, that did not pay an Homage to her conquer∣ing Beauty. She needed no other Ornament than the lustre which flow'd from her untainted Vertue. How comes it to pass that she has lost her Diadem? and secks in vain, to regain the shatter'd remnants of her former Glo∣ry, by borrowing from every Triffle, some counterfeit per∣fection to set her off? You are but the Milleners Machin, joyned together by Cham∣bermaids officious hands. A meer Chaos of needless Ma∣nufactures jumbled into the perfect Figure of a Woman. — The Lady that had first occasion'd Madam Na∣tures surprize, and all this Discourse, had not patience to hear any more, but look∣ing on her Watch that was attach'd to her Crochet, made her Revoir to the Com∣pany, excusing her abrupt departure, by telling them, 'twas time to go to the Play∣house. Upon which the young Fry of Top-knots but∣tonning up their Mouths in a most charmant manner, begg'd of her Ladiship to vindicate the common Cause against this Clownish old Bel∣dame, that had made such a Coil about their Habiliments (for they had got that mo∣dish

Tomboy

(a girl or wench that leaps up and down like a boy) comes from the Saxon tumbe, to dance and tumbod, danced; hence also the word tumbling still in use.

Trepon or Trapon

(from the Ital. Trappare or trappolare, i. e. to entrap, or in a gin) in the modern acceptation, signifies to cheat, or entrap in this manner; a whore ad∣mitts a man to be naught with her, and in the very instant, rings a Bell, or gives a watch∣word, and and in comes a Pander, who pretends to be her husband, and with vapour and threats forces money or bond from the d••lude third person. Some take this word to be derived from a Pander. that does entrap, or a trapping Pander. — The brand of one convict (for any Fellony save Murder) and having the benefit of Clergy.

Tabouret,

f. a pin-case, also a childs low stool. — Priviledge of the Tabouret, f. for some great Ladies to fit in the Queens Presence. — Tail general, limited to a man and his Issue by any Wife. — Tail special, limitted to a man and his wise, and the Heirs of their particular Bodies. — Tant me fait mal departir da ma dame, f. So much it, grieves me to part with my mistress.

Tarpeia,

a maid that be∣trayed the Capitol to the Sa∣bines

Tarqinnius Sextus,

ra∣vishing Lucretia caused the extirpation of Kingly Govern∣ment, Mr. Cole.

Tullus,

l. [the Goddess of] the Earth.

Tenebrion,

l. a night-wal∣ker.

Tethys,

a Goddess of the Sea.

Tetch,

o. a fashions also a stain.

Thalassion,

l. a Nuptial song among the old Romans.

Thalestris,

an Amazon Queen, who went 30 days Journey to meet Alexan∣der.

Thalia

one of the Muses.

Themis,

a Goddess of Ju∣stice.

Theodosin,

the feminine of Theodocis.

Thetis,

[a Nymph of] the Sea.

Thomytis,

Queen of Scy∣••hia, who threw the head of cyrus into a tub of blood saying, — Satia te san gaine, Cyre!

Timon,

a sour Athenian ha∣ting all company. — Tithing, a Society of ten fa∣milies bound for one anothers good behaviour.

Tithonus,

ravisht by Au∣rora into Aethopia, and turn'd at last into a Grasshopper. — Tour frezetle, f. curles for womens foreheads. — Transection, ••xion, a turning from one sex to another — Transeminate, to pass from woman to man. — Trans∣port, a rapture of mind. — Petit-Treason, when a Ser∣vant, Wife, or Priest kill their Master, Husband, or Ordinary. — Triclini∣arch, g. the usher of the Di∣ning room.

Trigamist,

e. having three wives.

Trigeminous,

l. threesold [twins] — Trull, I. a vile Harlot, also to trundle, Ss. — Turttle-Dove, a small kind of mournful Pidge∣on living alway single after the Mates death.

Tutelina,

a Goddess pro∣tecting Corn.

Tutaa,

a Vestal Virgin, who (to clear her self) carri∣ed water in a Sieve. — Tabes Dorsalis, a Consumption in the spinal Marrow, most incident to Lechers, and fresh Bride-grooms; they are with∣out a Fever, eat well, and melt or consume away: If you ask one in this Disease an account of himself, he will tell you, that there seem so many Pismires to fall from his Head down upon his spinal Marrow; when he eases Nature either by U∣rin or Stool, there flows then liquid Seed plentifully; nor can he generate, but when he sleeps, whether it be with his Wife or no; he has lascivious Dreams. When he goes or runs any way, but especially up a steep place, he grows weak

Telesilla,

a Noble Poetess of Argos, who upon consult∣ing the Oracle about her health, being advis'd to be∣take her self to the Study of the Muses, grew in a short time so excellent, that anim∣ated by the charming pow∣er of her Verse, the Argive Women under her conduct were able to repel Cleomenes, the Spartan King, from the Seige of Argos.

Theano,

a triple female name of considerable repute in Poetry: The first of this Name was Theano Locrensis, or Native of the City Locri, and Sirnamed Melita, from the exact Melody, to which all Her Lyric Airs and Songs were compos'd: The second a Cretan Poetess, and by some delivered to have been the Wise of Pythagoras: The third Theano Thuria, or Me∣tapontina, said to have been the Wise of Carystius, some say Brantinus of Crotona, and the Daughter of the Poet Lycophron; they are all three mentioned by Suidas.

Thymele,

a Musical Poe∣tess remembered by Martial.

Tongue,

How to govern it. Furnished is not the Eye with more Objects, than Invention supplies the Tongue with Sub∣jects: And as without Speech no Society can subsist, so by it we express what we are, and how we are enclin'd. Let discretion frame your Dis∣course, and speak not over∣hasty; for in thrusting out your words too fast, you can∣not frame them all aright; but some will be disjoynted and disordered; it's more highly commendable to speak a little to the purpose, than a great deal that will not seem so: Some have tired their Au∣dience, in telling an hours Story that might have been concisely cut off by way of Abridgment in two moments: It is in no wise seemly to in∣terrupt others, or break off the thread of Discourse with interposing Questions: But if you have any thing to of∣fer, it is good manners to stay, till they have done, unless they be impertinently tedi∣ous and tiresome; nor must you be over eager in craving attention to what you would, or are about to say; for that earnestness will shew you af∣fected with your own Dis∣course; for then, if you trip or blunder, instead of the ap∣plause, they will imagine you expect, you may perhaps be silenced with Laughter in the midst of your Oration. If you cannot discourse well, or want a good utterance, either be silent, or know what com∣pany you speak in; pretend not to things you are igno∣rant of, least being put upon

• tryal, you must rudely refuse it, or what is worst, shame∣fully acknowledge truth was a stranger to you when you made that boast; and how mean, low, and ridiculous must that look in the eyes of the so∣ber and judicious. We have known some indeed that have been so catch'd; endeavour to put it off, or salve their Repu∣tations with Equivocations, Inuendo's, Jests, Banters, and Pretensions of doubt & doubt∣ful meaning, and constructi∣ons of the matter; but we could never find, that these stop the flaws, and cracks, their indiscretion made in their Credits; but they rather found people incredulous to their real Truths, than they would run the hazard of be∣ing put upon by an Aesop's Fable.

V.

VEnus,

qu: ad omnes ve∣niens, i. t. coming to all; a fit name for a Harlot. Lat.

Verosa,

i. e. true, from ve∣rus.

Ursula

(Lat.) a little she Bear; a womans name, here∣tofore of great reputation, in honour of Vrsula the Brittish Vergin Saint, mar∣tyred under Attila, King of the Romans.

Vestals

(Vestales Virgin••s) certain Virgins among the ancient Romans, consecrated to the Goddess Vesta, and therefore so named; they were always chosen between six and seven years of age, and continued thirty years in their Office; whereof the first ten years they bestowed in learning the Ceremonies of their Order; the second in execution thereof, and the last ten in teaching others; after it was lawful for them to mar∣ry, Their chief duty was to keep fire continually burn∣ing in a round Temple at Rome, in honour of Vesta; and if it chanced to go out, they were to renew it again with no usual fire, but such as they could get by art from the Sun-beams.

Nec tu aliud Vestam quam puram intellige flammā. Ovid.

They are greatly honour'd in the City, and had divers priviledges; for they were carried in Chariots, and the chief Magistrates would do re∣verence to them; they had Officers going before them, as the Consuls had, and if they met any one, who was led to be put to death, they had authority to deliver him, taking an Oath that they came not that way of pur∣pose; they might also make a Will, and dispose of their Goods as they pleased; but if any of them were found to live unchaste, she was o∣penly carried with sad silence to the Gate called Colli••a,

Vestment

(vestiminium) a Garment, Vesture, Apparel, Cloathing Attire.

Ualasca

a Bohemian Prin∣cess, who conspir'd with o∣ther Women to drive the Men out of the Country, and form an Amazonian Govern∣ment, which she affected; and the War between them, and the Men lasted many Years, but she being at last taken prisoner by a Statagem, the Men again assumed their for∣mer Power.

Ua••drade,

Gontire the Arch∣Bishop of Coloigns Slster, her Beauty gain'd her the Love of Lothier King of Lorrain, who turned away Thiethbert, and marryed her, she was Mo∣ther to Huges the Bastard who called the Normans into France.

Venille,

a Nymph and Wife to Tranus, also the Sister to Amnata Queen to Latinus, some have Fabled her to be Neptunes Wise, and to have been called Salac••.

Venus,

held by the An∣cients to be the Goddess of Love and Beauty, and to be Daughter of Jupiter, and Di∣••••, others say the sprung ••rom the froth of the Sea, occasioned by Jove's throw∣ing his Genitalls into it: She is held to be married to Vulcan who moulded Thun∣der-Bolts for Jupiter, and that Mars was her Paramour, whom Vulcan with a curious net of wyre, laid cunningly about the bed, took naked in her Embraces, and then called in the Gods and God∣dess's to be the Spectators of the entangled Lovers. She was likewise passionately in Love with Adonius, who was afterward killed by a Wild Boar as he was hunting, and on her Anchises is said to be∣get Aeneas; Cupid is also sti∣led her Son, some reckon a∣nother Venns or Queen of Love Vrania or Celestis.

Venus

painted by Apelles. For the space of ten years employed all his wit and po∣licy, to paint an Image of Venus, the which was endued with so excellent Beauty, that the young men that stood be∣holding of it, became Amo∣rous, as though it had been some live Image, and there∣fore by publick Edict he was charged to keep it secret, for fear to allure the youth cor∣ruption. Who is it that doth not marvel of that which Pausanias a Greek Historio∣grapher writeth, to have been formed and made in Heraclia, a Province of Peloponensia by a certain Artificer, the which composed a brazen Horse, having the Tail cut and de∣formed, and all the other parts of the Body perfect, to the which notwithstanding the other Horses sought to

Vertue

was stiled by the Ancients a Goddess, and had her Temple at Rome joined to that which was dedicated to Honour, and so contrive in building, that one could come into the latter, but by the way of the first, to demon∣strtrate, that Vertue is the right way to Honour. She was v••∣riously pictured, sometimes in a beautiful Female Gr••••, to shew her mildness; sometimes in Armour, to shew her courage and constancy.

Victory,

had her Temple among the Romons as a God∣dess, also among the Grecians. She was accounted the Daugh∣ter of Heaven and Earth, Painted, Young, Lively and Gay, to manifest her Vigor, and the Lustre that attends on victory; and with wings, by reason of her uncon∣stancy, and doubtful success; Crowned with Lawrel as an Eternal renown, with a Palm branch in her hand, signify∣ing unconquerable courage; that Tree, the more it is oppressed the more it Flou∣rishes.

Vaistai,

the Beautiful Wife of King Abasuerus the great of Persia. She was deposed from her Royal dignity, and Hester made Queen in her stead, because she refused t•• come and show the Nobles her Beauty, when the King sent for her at his Royal Feast.

Virginiana,

the Goddess of Virgins, invoked by both Sex for Marriage, and held to take care of untying Vir∣gins Girdles on the Wed∣ding Nights.

Virginia,

a Roman Lady, she built a Temple of the Phebian Pudicity of Chastiry. But Lucian discribes her me∣lancholly hanging down her Head, ill clad and sore afflict∣ed, and abused by Fortune, insomuch that she was pro∣hibited to appear before Ju∣piter, least being of his Of∣spring; she should in so mean a Condition, disgrgace him. She had two Temples at Rome, one built by Marcellus and the other by Caius Marius, and there she is represented like a Grave Matron clad in White denoting Innocence sealed on a Square Stone.

Venturia,

Mother of Cori∣olan. who when he Waged War against Rome, and laid strait Seige to it, went with divers other Roman La∣dies

Vorine,

Wife of Victorine, who was Associated to the Empire by Posthum••s, she was a Lady of extraordinary cou∣rage and wit, insomuch that 〈◊〉〈◊〉 thought himself not 〈◊〉〈◊〉 in the Empire till she was dispatched.

Voluptas,

stiled the Goddess of Pleasure: To her the Ro∣••••s in the heighth of their luxury, built a Temple, seat∣ing her as a Queen upon a Throne with Vertue at her 〈◊〉〈◊〉.

Voluntina,

was another of ••••••ir Goddesses, who took 〈◊〉〈◊〉 of the straw that sup∣••••ted the Ears of Corn, that should be strong to bear it, ••wors•• bring it to ripening.

••rfine,

marryed to Guy Tor∣••••••, Count of Gu••st••lle, an 〈◊〉〈◊〉 Town in the Dukedom 〈◊〉〈◊〉; she is highly seemed for her Courage, 〈◊〉〈◊〉 when her Husband 〈◊〉〈◊〉 absent, the Venetians be∣ing the place, she failled and beat them from the 〈◊〉〈◊〉 with great slanghter, 〈◊〉〈◊〉 divers of them with ••own hand.

〈◊〉〈◊〉 Ursula,

or the Order 〈◊〉〈◊〉 Vrsulines, a Monastry of young Women and Widows following the Rules of St. Au∣gustine: Now being spread into divers Congregations; the Institution of them was to teach young Girls, and train them up in curious Works of divers kinds.

Under Cook-Maids.

If you would so fit your self for this Employment, as that it may be a means of raising you to higher preferment, you must be careful to be diligent, and willing to do what you are bid to do, and though your Employment be greasy and smooty, yet if you be care∣ful you may keep your self from being Nasty. Therefore let it be your Care to keep your self Neat and Clean; observe every thing in Cooke∣ry that is done by your Su∣perior or Head-Cook; trea∣sure it up in your Memory, and when you meet with a convenient opportunity, put that in practice which you have observed; this Course will advance you from a Drudge, to be a Cook ano∣ther day. Every one must have a beginning, and if you be ingenious and bend your mind, to it, and be willing to learn, there is none will be so Churlish or unkind, as to be unwilling to teach you, but if you be stubborn and careless, and not give your mind to learn, who do you think will be willing to teach you? You must beware of Gossips and Chair-Women

Dairy-Maids.

Those who would endeavour to gain the Esteem and Reputation of good Dairy-Maids, must be careful that their Vessals be scalded well, and kept very clean, that they Milk their Cattle in due time, for the Kine by Custom will ex∣pect it though you neglect, which will tend much to their detriment. — The hours and times most approved, and commonly u∣sed for Milking, are in the Spring and summer time, between five and six in the Morning, and six and seven in the Evening: And in the Winter between seven and eight in the Morning and four and five in the E∣vening. — In the next place you must be care∣ful that you do not waste your Cream by giving it a∣way to liquorish Persons. — You must keep your certain days for your Churning, and be sure to make up your butter neatly and cleanly, washing it well from the But∣ter-Milk, and then Salt it well. — You must be careful to make your Chee∣ses good and tender by well ordering of them, and see that your Hoggs have the Whey, and that it be not given away to Gossiping and Idle people, who lives meer∣ly upon what they can get from Servants. — That you provide your Winter Butter and Cheese in Sum∣mer, as in May: And when your Rowings come in, be sparing of your Fire, and do not Lavish away your Milk, Butter or Cheese, — If you have any Fowls so Fat, look to them that it may be for your Credit and not your Shame, when they are brought to Table. — When you Milk the cattle, stroke them well, ans in the Summer time save those stroking by themselves, to put into your Morning Milk Cheese — I look upon it •••• be altogether needless, so to give you any Direction for the making of Butter or Cheese, since there ar•• very few, (especially in t•••• Country) that can be igno∣rant thereof; I shall only say, that the best time 〈◊〉〈◊〉 put up Butter for Winter is in the Month of May for the•• the Air is m•••••• temperate, and the Butter will take Salt best. However it may be done at any time betwixt May and S••p••∣ber.

Vil••••ing Friends,

&c. He's an happy Man now that can drive his Pedigree from William the Conqueror; tho' some Women whose Hus∣bands are great Antiquaries, will go a great deal farther at a Christ'ning; and in the heat of Contention when Priority comes to be dispu∣ted, when derive themselves from the eldest Maid of Honour, to Nimrod's Wife. But let that alone: Most certainly it may so happen, that a Man may marry a Wife, that has had a great many Relations that live in the Country, and a Woman may marry a Man that has as many. For it you ask a Citizen where he was born, there's not one in Forty, but will cry in Gloucester∣shire, Devonshire, Kent, Nor∣folk. &c. others in Wales; but very few make answer, within the found of Bow Bell. And this is apparent from the several Country Feasts that meet every Year, which were they all joyned toge∣ther, would beat the Cock∣••••ys into an Augur-hole. Now the Wife out of Na∣tural Affection is unwilling to see her Friends, and the Man is no less ambitious to shew his Wife: and thus when both are agreed, the pleasure of Marriage is in concerting both in the same opinion. Perhaps there has been an Exchange between 〈◊〉〈◊〉 of Turkies, Geese, Cheeses an Bacon, for Sugar, Plumbs and Spice; perhaps one of the Kindred has had an oc∣casion to come to Town, and has had the Conveni∣ence of a Lodging at his new Kinsman's house, for which he can do no less than invite the Married Cou∣ple into the Country to a Dish of Keel and Bacon, and homely Apple pye. Why, realy Cousin, or Uncle, quo' the Young Man, we may chance to pop upon ye be∣fore y'are aware — I should be at Exeter-Fair this Lam∣mas Table — Cuds fish, quoth his Cousin, 'tis but a little out of your way, to ride to Dorchester, and then you come within a Mile of our House. — Now suppose the young Man should be as good as his word, and resolve to give his Wife an Airing in the country. Why should Marriage hinder , it will be a gentiler way to send her down before, with some Friend of a Country A••••••∣ney, and a little before the Sizes, and for him to go after and fetch her home a∣gain. And then, besides that she shall see the Sizes, and my Lords the Judges, he shall have the happiness of a new pleasure that he ne∣ver enjoy'd before; which is to write lovingly to her, and to receive end••••ring Answers from her again, with Dear and Chuck at the Top, and Thine till Death

Virgin,

her character Vir∣gin Innocence is the most Illus∣trious Adornment of the Sex▪ and makes it shine in its native Brightness and Purity. To give such a one her due Character then, is a Duty in∣cumbent on us; she is one that has bargained with her self, and pass her resolves to live a Chaste and Virtuous Life: nor does she choose a single Life solely for it self, but in reference to her being more at leasare, and her better ser∣ving God; for indeed Vir∣ginity is none of those things that is to be desired for it self, because it many times lyes under Censure and Scorn, some concluding they live Virgins because either their Conditions or Deformities are such, that none will make them otherwise, or that they are proud and peevish on the other hand, and think none good enough for them. It is therefore to be considered and esteemed, because it leads a more convenient way to the Worship of God, espe∣cially in time of Persecution, when Christians have been forced to run Races for their Lives; the Unmarried have had the advantage in being much lighter by many incum∣brances, but that is not all. — Virgins that so intend to con∣tinue, improve their single Lives, therewith to serve God more constantly, when Mar∣ryed people went those gold∣en opportunities, by being

• too much taken up with the Cares of the World, which disturb their Duties of Piety, and make them con••racted, and many times omitted, or unseasonnably performed, but our Virgin is sreed from these, no churlish Husband does Command her, or over A∣morous one hinder her from her Devotions; no crying of Children disturbs or drowns her Mellodious Voice, in singing of Hymns, Psalms, and Spiritual Songs; nor put her Devotion out of Tune; no unfaithful Servants shall force her to divide her Eyes be∣tween Lifting them up to God in Prayers, and casting them down to watch and observe their Works and ways, but she at all conve∣nient times makes her Closet her Chappel, and there quiet∣ly enjoys God and good Thoughts; yet in all her Dis∣course. (though she has re∣solved not to enter into the Estate) she makes an honou∣rable mention of Marriage, 〈◊〉〈◊〉 knowing it a holy Institu∣tion, and an honourable Es∣tate, without, she could not have been brought into the World, but with Infamy, and a brand upon her Name, and the Reputation she aspires 〈◊〉〈◊〉; she is no friend nor coun∣••••••ncer of those that bend 〈◊〉〈◊〉 Wit•• like Battering∣•••••••• to overthrow, if possible, 〈◊〉〈◊〉 Ordinance that God him∣•••••••• has instuted to make 〈◊〉〈◊〉 happy, as knowing such bitter Invectives are unrea∣sonnably pointed against so comfortable an Estate, either to colour their lawless Crimes, or out of revenge grounded upon disappointments in their Courtship, when they have aspired above what in Mo∣desty they could pretend to, or that having had Conver∣sation with bad Women, they rushly measure by them, all the Beauties and Vertues of the Sex, which is very un∣reasonable, seeing there is dross in Gold Ore, though the purest of Minerals, are least subject to Corruption or Decay, and sometimes among Atheistical Persons, it's done out of Spight to God and Nature, who careless of them∣selves, care not what becomes of the World or its Existance. — Virgins that truly pre∣tend to Virtue, count them∣selves better lost in modes•• silence than sound in a pro∣laborous Discourse; and as Divinity forbids Women to speak in the Church, so Mo∣rality has had the same pro∣hibition on Virgins to be too talkative in the House, and where their betters are pre∣sent, it is decent and a com∣ly part of behaviour rather to be seen than heard, un∣less some necessary Interro∣gation requires the motion of their Ruby Portalls. Our mo∣dest Virgin is far from the humour of those (who more bridling in their Chins than their Tongues) Love to be loud

• loud and Noisie, and think by so doing, they make sweet Musick, but it is only in their own Ears, for it is harsh and grating like the turning of rusty hinges in the Ears of their Auditors: Our mo∣dest Virgin con••••ives the bold maintaining of any Argu∣ment concludes against her own Eyil Behaviour, and not with〈8 letters〉〈8 letters〉 she is not so reserved or 〈…〉〈…〉 ••c••upulous, but she is rea••y to give a good account of any Modest thing, upon demand, or as occasion requires, which well considered, is sufficient to demonstrate that her silence is her choice and not her re∣fuge, because she is not fur∣nished with apt words for Discourse; in speaking, she studiously avoids all suspici∣ous Expressions, which wan∣ton apprehensions may co∣lourably comment into ob∣scenity, she being so far from it, that she blushes for those that will not blush for themselves, when she acci∣dentally hears any wanton Discourse, and never comes into that Company twice, that she finds given over to Indecency, and unbecoming Expressions; for she concludes if she should sit silent when she hears it, she fears it will be taken for granted, that she approves and consents to what she indeed abhorrs and detests, or if she should go about to confute it, even Mo∣desty in h•••• would suffer by such Expression as u••nst be necessarily us'd on that occa∣sion, therefore all she thinks fit to do against what can∣not at that time be avoided, is to enter a silent protest, by mo••est blushes, uneasiness and visible to••ens of ••••slike, by rather frowning to con∣demn, than smiling to ap∣plaud it; and takes the first opportunity to get a Goal delivery out of that Compa∣n••, into which she never in∣tends to enter more. And now since we are making mention of Blushes, which mingle the Lillies, who be∣••ore seem to have taken up the Beauty of the Cheeks with Roses and Vermilion, it will not be amiss to say something on them in parti∣cular, sin••e when they are Innocent, they spread such com∣ly Graces in lovely Faces, as in such a case the ••oet Paints in forth, viz.* 3.1

  Who looks upon her Blushing Cheeks may see Such various, lively Colours Spr••••d As Crimson Apples shew up in the Tree All painted gay, with ple•••••••••• Red 〈◊〉〈◊〉 But in her Breast, there Heavenly Beauties ••ye, Too glorious to be seen with m••••∣tal Eye.

• We must however allow that blushing sometimes proceeds from Guilt, but this our Maid∣en Blush is exempted from that, and commonly dye the Colour of Innocency, and is here a Preserver and not an Accuser. It shews the beau∣ty of the Mind, that it is not ••••llyed or spotted with Vice, and only Arises, because she is surpriz'd with something she approves not of, or is unjustly accused of▪ and though armed with Innocence, that she cannot be pierced, yet may she be amazed with an unexpected Charge; and a∣gain she may blush from the sense of disgrace or shame, though innocent, for no o∣ther cause than that she should be so unhappy to be within the suspicion of such Faults, and that she hath carried her self so, that any Tongue durst be so Impudent as to lay it to her charge; and sometimes it may fall out for want of a disability at the present, to quit her self (her Integritiy wanting rather clearing than clearness, and although she be only accused in jest, she is Jealous, the Accusation will be believed in Earnest, and wound her Reputation, and sometimes she blushes for Anger, to hear things not fit∣ting to be spoken, or to be ••••••ely accused her self of things she is altogether Ignorant, and ••••nocent of, and then as fear chills and causes the Blood to ••••••••ire to the Heart, that Seat an•• Fountain of Life for suc∣cour; a noble compulsion, to fally out into the Virgins Cheeks, and there as a Cham∣pion of h••r Innocence seems to challenge her Injurious Ac∣cuser, and indeed Blushes when small faults are commit∣ted by inadvertency, easily ob∣tain a pardon for them; as for an unavoidable mistake, she imprisons not her self, however she keeps her Vir∣gin state) with solemn Vows never to Marry, as taking it for too much rashness, seeing she is Conscious; none know their own strength in such matters, and that it raises but a stronger Temptation for her to struggle with, as being indispensibly chained to a single life; when a Vow is pasted, she thinks it sufficient to live an unsported and un∣blameable Life, that so long as she lives with less care than those that are Marryed, she may dye with less, she may ••••e with more careful∣ness, all her discourses being of Virtue and Piety, and who conduce to the happiness of her Eternal Estate, so that those who keep her Compa∣ny, truly say,

  Within her Mouth, soft Accents gently glide, And in swol'n Seas of Nectar swim, Like generous Wine, in a chang'd ••o••l, full Tide, Which sparkling bright, n•••• looks the b••im.

Virgins, their ••ate and be∣haviour,

particulary those in Years. Virgin is a word that includes a rare felicity; the Virgin state is held the divi∣nest, as coming nearest to that of Angels and blessed Spirits, who live free and un∣incumbred; Virginity is first in order of time, and accord∣ingly in the Primitive Days, Virginity was held in singu∣lar Estimation; and according to the Assignment of School-men, had a particular Corro∣net of glory belonging to it; we may find that a Conse∣crated Virgin was held as sacred; the Roman Vestals had priviledges extraordina∣ry allowed them, and were generally held in such reve∣rence, that the Testaments and other dispositions of the greatest trust were usually committed to their care, as to the surest and most Invic∣lable Sanctuary of Trust; and their presence were so to Convicted Malefactors, the Magistrates Veiling their Fa∣ces, and giving up the Crimi∣nal to the commanding inter∣cession of Virgin Innocence. It has been held as a necessary Sanctity in Religious matters, and those who have vowed their Virginity to their glo∣rious Spouse, as unspotted Oblations of Love, have been in high esteem in the Chri∣stian Church, till it became depraved and corrupted, the real Intention being turned to Design and Advantage; a Nuns External Veile, being superstitiously taken for the Internal Veil of Piety and In∣nocence, which makes us pass over the many Orders that have been in the latter Ages established, meerly out of humane Policy, but to come nearer home.—Virgins in our clime, where the Sex is so little transporte•• with the Zeal of sincere Intended Vir∣ginity, find some discourage∣ment, since so few have pa∣tience when it is decent and necessary, as finding of Maids dispised and looked upon as part of the Creation, not valuable, because those that take but a speculative view, conclude that it is not volun∣tary, but their hard Fortune that makes them continue in that state; in measure we may attribute this to those that are against their Wills, kept in such a state, but cer∣tainly it is the original of that Misery or Misfortune, call it which you will, pro∣ceeds from the desire not the restraint of Marriage; but we must not be so unkind to the fair Sex, as to immagin, at most conclude; that 'tis al∣ways such desire that gives them Aversion to celibacy, we doubt not but many are frighted with the Vulgar con∣tempt, under which that state••

Virgins of the younger sort,

their State, &c. Vir∣gins of tender years in the Spring and Bloom of their Beauties and sprightly Blood many will say, have vari∣ous difficulties to struggle

• with; Modesty and Ob••dience is necessarily required to guard the Forts of their cha∣stity, and to give a power to their Parents to hinder those assaults, which tender years may not be so capable of avoiding, without good counsel and wholesome Ad∣vice; and though we have largely spoken of many things tending to this before; yet in this place it cannot be altogether reasonably Omit∣ted in the way of application to Virgins, in whom Mo∣desty should appear in its highest Elevation, comming up even to shame-facedness, her Looks, her Speech, her whole Behaviour should own an humble distrust of her self; she is to look on her self but not as a Novice or pro∣bationer in the World, and must take this time ra∣ther to observe and learn than to dictate: For we must Aver, there is scarely any thing looks more Ino∣cent, than to see a young maid too confident, or for∣ward in gestures and Dis∣course. But there is ano∣ther breach of Modesty, as it relates to her chastity which more nearly concerns them; the very name of Virgins, Imports a Critical Niceness in that point, eve∣ry Impure Fancy or indecent Curiosity is a deflowring of the Mind; and every the least corrupti••n of them, gives some degrees of desilement to the Bo••y likewise; for between the State of a pure Immaculate Virgin, and a common Prostitute, there are many intermedial steps, and she that makes any of them, has so far departed from her first Integrity, that if she listens to any wanton discourse, her Ears are vio∣lated; and if she talks any, her Tongue suffers no less a violation: Her Eyes pla∣ced on wanton Objects run the same risque, and every the lighted daliance of Acti∣on, leaves something of a sullying or stain behind it; there is therefore a most ri∣gorous Caution requisite here∣in. For as nothing is more clear and candid than per∣fect Virginity, so the very least spot or so••l is the most discernable — — Virgins, moreover for the most part in a youthful state, are most flexible, cons••quent∣ly warping into Crookedness, if not kept straight by Vir∣tue and growing up so to Stubborn years, can really be recovered; we speak as to the Beauty and Innocence of the mind; which is the guide of the Body, and pro∣duces its glory or shame; tender Plants and early Blossoms are screened from the Nipping Wind, where there is a careful regard had of their preservation. And what can be more Nice and Delicate than a Maidens Virtue, which ought to be se∣cured

Virgins,

By the first of these, are most in danger, and Curiosity is a dan∣gerous temptation, and foil'd Humain Nature even in Pa∣radise; shall a Feeble Virgin, then venture to grapple with that which foil'd her better fortified Parents? The truth of it is, and we must own it, that an affected ignorance cannot be so blamable in the o∣ther as it is commended, for indeed it is the sweetest, and most invincible guard, for she who is so curious to know indecent things, 'tis odds, but she will too soon and too dearly buy the learn∣ing; but when they have set this guard upon them∣selves, it is necessary they then provide against forreign Assaults, the most dangerous whereof is the keeping or allowing of bad company and Idleness. Against the first, they must provide by a pru∣dent choice of Conversation generally of their own Sex; though we tye not up our Virgins so stricly: But that they may have Conver∣sation with ••ome of the ••∣ther Sex, that are of unspot∣ted Re••utations, and will en∣tertain them Innocently, •• not profitably against Idle∣ness, that great inletts vai•• thoughts; they must secure them by a constant series of Imployment in one Na∣ture or other, which may be Innocent and harmless if not advantagious; but we mean not such frivolous ones, as are more Idle in some s••nce, than if they were do∣ing nothing; but such as ••re worthy and Ingenious; Religious, Offices, mainly hinder wan••ering thoughts; Acts of Piety calls God mo••e Immediately to your Assist∣ance against Temptations a••d in the internals of these, there are divers Recreations where∣••y Virgins may not unuseful∣ly fill the Vacancies of their time, such as the acquiring of any of those Ornamental Improvements that become their quality as Musick, Lan∣guages, Needle-Work, Wri∣ting, an•• such others; or those of a Lower Station, the Art O••conomy and household managery, that being a very proper femi••ine bus••ness, from which (we think it no affront to say) either wealth or greatness can totally ab∣solve the Sex? and a lit∣tle management in the Hou∣ses of their Parents, though, Modesty in the Theory would much eslist them towards the pr••ctice, when they come ••o 〈◊〉〈◊〉 ••wn. We do not so severely, 〈◊〉〈◊〉 many have done, condemn gameing when it is kept within the bounds of Moderate Recreation, but

• when it passes and is set up for a Calling; we know not whence it derives its License especially to Virgins, and when that time may be better employed is squandered away in it, even to a toil for ex∣traordinary desire of it. A∣varice or other ends we must reject it; Romances and Love Stories are by many counted harmless Recreations, and so when there is nothing ob∣scure in them, they have passed amongst many god Companions, but we wish we could believe them so in all respects, since those A∣morous passions, which are there Painted to the Life We are apt to conceive, may insinuate themselves into the breasts and good likeings, of the unwary Readers, and by an unhappy inversion, a Coppy may produce an ori∣ginal, when a Young Virgin shall read the Passages of some Triumphant Beauty, that captivate imaginary Knights, and makes them fall prostrate at her Feet, and have an exact obedience to all her commands: How difficult or severe soever, ob∣serving diligently and obey∣ing her winks, her Nods, her Smiles, why may not she begin to consult her Glass, and by degrees pos∣ses her self with an opinion that for ought she knows, having never seen this Queen of Fairy-land, her Beauty may be as Charming and that she has lost time, because she has not produced so ma∣ny Hearts, or at least made no progreess towards such a Conquest. C••sar, when he saw the State of Alexander the great, being then at the Age that Greecian Prince was when he dyed, could not forbear envying him that he had Conquered so many Na∣tions. And himself had then done so little, which spurred him on to Push his Sword at last into the Bleeding Bo∣dy of his own Country. This may make her Emulous, and then her business will be to spread her Ne••s and expand her Alurements, that she may have the like ad∣vantages to Triumph; when perhaps her self may be more fatally ens••a••e••; for when she has in sensibly wounded her self into an A∣mour: Those subtil Authors as strange sort of Casuists, for all difficult cases; will be putting her upon the neces∣sary Artifice of deluding her Parents and Friends; escape∣ing out of the inchanted Castle, she supposes her self to be bound up with the Chains of her obedience to the Command of her Pa∣rents, and so throw her self into the Arms of her Knight∣Errant who waits to receive her, or by desperately fall∣ing Sick for Love compells them out of a Natural ten∣derness to give her up to her ruine, for that saving that

• Life whch she pretends can be prolonged by no other means than granting her Marriage, with her admira∣ble Don Quixot, or some fa∣mous Hero of his order: Par∣don us Ladies, if you think we are now writing to Nuns, ••o, we design not to con••ine you to a Cloisler, but leave you all manner of Civil free∣dom, yet would have it turn to your injury or dis∣advantage; for those that are desirous of Marriage, may by Modest and reserved ways sooner procure it to their happiness, than by any o∣ther means whatsoever; and indeed a great deal sooner ••o their content and satis∣faction; for Vertue is a Load-stone to draw on Love that is pure; the Beauty of the mind takes with the best of Men more than that of the Body, be it never so damask'd and Gay in its primest Bloom. — Virgins, ought, we must con∣••ess, wean themselves from immoderate desires, to be wan∣dring abroad and not wreck and torment themselves if any thing Extraordinary is to be seen, and they cannot be at it, for such wandering was fatal to Dianab, and such meetings often very hurtful to young Ladies, if they dote upon them, by reason of the many occasions they give of being seen in such places which embolden attempts (when opportunity gives leave) to be made as tryals of their Vertue; the Assailants imagining, perhaps as too often they do, that they come thither to expose their Beauties as Alurements to draw them on to storm the Fort, which will make but a slender defence; and this will be very troublesome to a Young Lady that would not be troubled with Buf∣foons, and foolish flyes, buzing in her Ears, or about her habitations; who if she but casts her Ey••s upon them will take it for a sufficient warrant for an address, though she might as well have ••one it upon any thing else, and gave it as just a claim, and perhaps their Airy whimseys of a conceited expectations, may in their Drunken Cabals▪ occasion their Tongues to run on to her prejudice and lavish too largely on her Fame. — Vain dres∣sing and setting out is one other things to be consider∣ed by a Virgin and to be a∣voided, for though rich in a person whose quality may justly claim is very much to be alowed, but then that may be so decent, that may give no occasion to any to think it is affected; many indeed will be seen in the most exact form, when ••∣ver they go abroad especial∣ly, and aledge that the em∣ployment of so setting them∣selves out, does not steal, but challenge their time, it

• being by the vogue of this Age, the proper business; the one Science wherein a yo••••g Lad•• is to be per••ectl•• Ver••••, so that in some Sense all vertuous emulation is con∣ver••ed into this single am∣bition; who shall exce••d in this faculty, yet this is more excusable in the young∣er, if any ••xcuses may be allowed for it than in thos•• of Elder Years, by reason they designing to marry, urge that they ought to give themselves the advantage of decent Ornaments, and not by the negligent rudeness of their Dress, Bel••e Nature and render themselves, less aimable than she has made them; but not to touch you Ladies but with Gentleness in this ten••er part, least we should offend you, whom we've taken such pains to ob∣lige, and then all our Fat will be in the fire, we hope to come off with affirming, that excesses in apparel by which ••he thought to gain her wish has frequently hin∣dred a Virgins Fortune; it has made some who might be well worthy of her, stand at an awful distance as not daring to approach her, with their addresses; others more sober and saving, finding her thus gallant and gaudily set out, thinks she will al∣ways affect it, and either it does not please them to have such a tempting Creature, a∣ble to attract the Eyes of all Spectators by the glitter∣ing of her dress, or fearing in all things she will require the like costliness, dares not never at such a chargeable rate, fanc••ing that wh••••t they seek a help, they should E∣spouse a r••ine; and even is enough to fright a Country Gentleman out of his Senses to think his Wife should wear the value of a whole Mannor at once about her in Ornaments, and indeed we fear this keeps many Young Ladies about the Town unmarried, till they may be Numbered with those we first mentioned, and then if it be a means to put them in a nearer way to Heaven, indeed we ought to have nothing to say a∣gainst it, nor any Body else; however, we must conclude to mind them that the spring of their Age, is the Critti∣cal time th••t must ei••her confirm or blast the hopes of all succeeding Seasons: young Peoples min••s are compared often to White Sheets of Paper, or Wax without an impression, equally capable of the best or worst impres∣sions, and therefore wonder∣ous pitty it is they should be filled with Childish Scru∣pels, and little insigni••••∣cant figures; but far worse, that they should be stained with any Vicious Charracters, any blots of im∣purity or dishonour, infixed on them: For the prevention

Virginity,

its wonderfull ef∣fects, Saith one of the E∣phori. Its not the powder, dust or ashes of any material shrine that can be possibly any way propitious to the Gods: As the enormity of our losses hath incensed them, so must the Ashes of some living Sacrifice ap∣pease them. My opinon then is positively this: The Ashes of some Undefiled Virgin must be sprinkled on their Alter, if we mean to preserve our state and honour. — This ex∣perience hath confirmed long since so highly usefull, as we may read what eminent states had perished; how their glory had been to dust reduced; nay, their very names in oblivion clo∣sed, and with dishonour cloa∣thed, had not the fury of the incensed Gods been pacified, and by offertories of this nature attoned. This might be instanced in those Sacrifices of Iphigenia, Hesyo∣••e, Mariana, with many o∣thers: whose living memory raised it self from Dust, in so free and voluntary offering them∣selves to the st••ke, to deliver their endangered state; confirm∣ing their Country-Love with the loss of their Dearest Life. Search then no further, ye Con∣script Fathers, how to appease their wrath; Virgin Ashes cannot but be the purest dust of Earth. Whose sacred Vows, as they are dedicated to Vesta, who cannot admit her Temple to be prophaned by any impure touch: so has she conferred such an excellent priviledge on a Virgin State, as the fierce untamed Vnicorn, when no∣thing can bring him to subject∣ion, nor attemper the madding fury of his di••position: As if he had quite put off his Nature, and assumed another temper, he will be content mildly to sleep in the lap of a Virgin; and in eying her, allay his passion. — With joynt voice and vote all the Ephori inclined to his opinion: Which so well ap∣peased those divine Furies, as their state before, by the cra∣cle so highly menaced, became secured; their Altars, which were, before prophaned, purged▪ And those pollutions, whereof their City laboured, clearly ex∣piated. — These Poeti∣cal Fictions, though they easily pass by the Ear, yet they convey by a morall ap∣plication, an emphatical im∣pression to the Heart. For hence might be divinely con∣cluded: There is nothing comparably precious to a

Vows.

A caution to Ladies, &c. in making them. Vows are not to be made on every light occasion, as being too weigh∣ty to be trifled with▪ there is extream danger and dis∣grace in breaking or pretend∣ing a dispensation for them, after they are solemnly made, Especially if they be to good purposes; some think in mat∣ters of love, they may fre∣quently be dispensed withal, but indeed even there they are binding, and they are impend∣ing Judgments over their Heads, who wilfully violate them, and do not labour to keep them to the utmost strictness. Too many cre••u∣lous Females have been in∣duced by solemn Vows and Protestations of Marriage, to yield up their Honour on trust, thinking them sufficient pledg∣es for the performance of what was promised, but afterward, they found, to their sorrow and shame, they have proved only Spiders Webbs, and been easier broken than made; yet frequently have we observed, that those unkind Violators have in the end been over∣taken by many Misfortunes and Calamities. But as to Vows which ought altogether to be serious, for they will reasonably admit of no Jest∣ing, we are to consider them under these Circumstances:— Vows must, in the first place, be seriously weighed, and the performance resolved on to the utmost of our powers, before they are undertaken, and be sure the matter of every Vow be lawful: Secondly that it be useful in order to Religion, Charity, or any other ••••od end or purpose. Thirdly that it be grave and serious, not ••rifling or impertinent. Fourthly, that it be in an uncommanded Instance; that it be of something, or in some manner, or in some degree, to which formerly we were not obliged, or which we might have omitted without. Fithly, that it be done with Prudence, that is, that it be safe in all the Circumstances of Person, least we beg a Bles∣sing, and fall into a Snare. Sixthly, that every Vow of a New Action be also accom∣panied with a new Degree, (especially made in matter of Religion) and enforcement of our Essential and Unalter∣able Duty, such as was Jacobs Vow (that besides the pay∣ment of a Tythe) God should be his God, that so he might strengthen his Duty to him, first in Essentials, and Pre∣cepts, and then in Addition and Accidentals; for it is but

Uncleanness,

Remedies a∣gainst. Vncleanness by som•• may be thought an unfit sub∣ject, considering our propo∣sals in this undertaking; but since we intend to be so can∣did

• did in it, that it cannot as we conceive, be offensive to the Chaste and Modest, as far as we shall think conve∣nient to touch upon it, so we hope we may give caution sufficient to the Unwary to detect and avoid it; when therefore a Temptation of Lust assault such, they must not resist it, by heaping up Arguments against it, and disputing with it, considering its offer and its danger, but rather fly from it, that is, think not at all of it, but lay aside all consideration con∣cerning it, and turn away from it by any sevear and laudable thought, or business. St. Hierome very prudently re∣proves the Gentile Supersti∣tion, who pictured the Virgin Deity armed with a Shield and Lance, as if Charity could not be defended without War and Contention; no, no on ••h•• contrary, this Enemy is to be treated otherwise, if you hear it break into Language to dispute with you, it proves dangerous, and is in the way to ruine you, and the ver•• Arguments you go about to Answer, leave a relish upon the Tongue; one ma••, happen ••o be burned by going too near the Fire, though but to squench a Flaming House, and by ta∣king pitch from your Cloaths you may defile your Fingers. In the next place, avoid i••le∣ness, and fill up all the spa∣ces of your time with De∣votion, hon••st Employment, or laudable Recreations, for Lust usually intrudes at va∣cant Hours, and fills up the space where it finds empti∣ness; where the Body is at ease, and the Soul unim∣ploy'd in things becoming its excellent Nature, for there are but few easie, Healthful and idle Pe••sons but this Temptation wor••s upon, ei∣ther in Thought or Action; give therefore no E••tertain∣ment to the beginning and first motions of it, but labour to silence the secret whispers of the Spirit of Impurity, and if so you can totally suppress it, it dies. This Coc••atrice is easily crushed in the Shell, but if that be neglected, and grows, i•• soon becomes a destroying Serpent. St. Hu∣rome tells us, that the Son of King Nicome••es, who was a Mirror of Chastity, falling in∣to the hands of his Enemies, they thought they could no way so severely punish him, as to male him renonce that Virtue he so highly pri∣zed and valued himself upon; and therefore finding solici∣tations an•• the Baits of Beau∣ty, they laid before▪ his Eyes, ha•• no effect, they put him into a soft Bed, perfumed and strowed with Flowers, and keeping him in it by a con∣str••ine•• violence, set a fair Court••zan to do the office of an Infernal Spirit, viz. to tempt and allure him to her Lacivious Embraces, using to that end, all the wanton

Vanity and ••••••ccration

in Ladies, considered. Vanity we must confess, though too much affected by some young Ladies, thinking it something becoming upon many occa∣sions, when indeed it is in the Eyes of the Judicious quite the contrary, and to it may properly be joyned A••∣••••ctatio••; the one may pro∣perly be termed the Mother▪ and the other the Daughter▪ the first is the sin, and the lat∣ter the punishment: Vanity may be termed the Root of Self-love, and Affectation the Branches that sprout from it; consider then that the World often changeth the right of distributing Applause and E∣steem, so where it is assumed by a single Authority, the World grows angry, and leaves not persecuting, till it has had its Revenge; and if by the greatness of the

• penalty, we may be allowed to measure a fault, there are few of a larger Magnitude than Vanity; it brings us in∣to dirision scorn and con∣tempt, especially when it ri∣ses so high in a Woman, that like a Spring Ti••e of Folly, passing the bounds of Mo∣desty and moderation, it in∣undates on the Company, for when in self-Contemplation, her thoughts are entirely employed; she is not at lei∣sure to think how much it is displeasing to others, but rather by a fond mistake, la∣bours to confine them to the same narrow circumfe∣rnce, not minding that her self is not half that i••portance to the World, that she would have them believe she is, or that she fancies she is to her self; for by being her own Appraiser, she in a manner willfully mistakes her value, and would willingly have o∣thers do so too, and such a compass she will fetch in her Discourse, to bring in some∣thing as she supposes, to render her self esteemed, that she Angles for commendation from something in her extraor∣dinary, and seems uneasie, if the Bait she lays, be not taken, and swallowed by those she threw it out for, bei••g so over earnest however, to attract respect, that she gene∣rally misses it by her impa∣tiency to gain it, and ••pet∣tish at at the loss, becaus•• 〈◊〉〈◊〉 the same time she concludes in her due, never consider∣ing that the command of o∣thers wills, are not in her power to fix them to her humour, or to make them concur with what she Fan∣cies is but reasonable; and then so unfortunate is she, that she hath no appeal from their dislike, but to her self, which is of no validity to others, though the sentence be never so favourable, and she pronounce it never so loudly, but rather serves as a further occasion of slighting, and a Subject only fit for Ridicule; and sometimes she is so weak to take Laughter for a gra∣tulation of her good parts, and an allowing her to be above the common level of Mortals; and if she does but float upon the Bladders of flattery a while, she thinks her self the most accomplish∣ed of Woman kind, when those that flatter her, only laugh in their sleeves, to find she is so easily take•• with the Decoys they sen•• out, to bring her into th•• Net of Self-conceit, and whil•••• she is ignorant of the da••∣ger, more and more intang•••• her, and if she happens ac∣cidentally to throw out witty Expression, she co••∣ceives there are such Excess•••• Commendations d••e ti h•••• that t••e ••ayment can har••∣ly 〈◊〉〈◊〉 made.— Vanity, •• those affecte•• with it, thi•••• ••ules were made only •••• the Vulgar, and this opini••••

• many times provokes the vain affected Lady, to extend her imaginary prerogative, be∣yond all that is reasonably laid down to set bounds to her Extravagancy. If her Fortune be weighty, then she swells above measure, though like a Bubble, only full of Air, and that which must needs be taken for her good humour, is her only laughing at good Sense, and all things that come not up to the height of her Imper∣tinencies, and what is fit and commendable to be done by her; she holds too mecha∣nick and mean, for those of her quality to meddle with∣al, and lays out of largest part of her Fancy in pursu∣ing those fashions that are most suitable to her humour, to which not alone her fan∣cy, but her Senses are mostly resigned; and so exact an Observer she is of them, that should her Taylor and Dan∣cing. Master give her their words that Virtue was their Mode, she would go near to be reconciled to it. To •• Woman so composed when affectation is brought in to ••••prove her Character, it is then exalted to the highest ••••tch, setting up her self first 〈◊〉〈◊〉 a fine thing, and for that ••••••son takes care to distin∣••••ish her self from others in 〈◊〉〈◊〉 she doth, right or wrong, that it may be thought she 〈◊〉〈◊〉 made so much more of the ••••••••ified Mould, and that no common Clay hangs about her; and neither by speaking nor moving to gain if possible, the more belief, like others of her Sex, because it ap∣pears too vulgar in her Eyes, or at least she conceits it so, in the Eyes of those she would have to be the obser∣vers of her Actions; and therefore since ordinary Eng∣lish is too course for her, she must have a language that will better suit her, and in the Morning her Looking-glass dictates to her all the moti∣ons of the day; her motion then, is as if she moved by Clock-work, and was newly wound up to a precise time; she in setting her self out, frequently cavills with Nature, and fancies defects in Gods framing her, for no other rea∣son than that she will find something of her own Inven∣tion, as she conceipts to mend it, though indeed she more frequently mars her Beauty by it; yet there is something so natural in her affected easiness, that there is little difference to be discern∣ed between her soft languish∣ings, and her Frowns, for there appears a kind of a Pride in either. If she seems to disown any Commendati∣on that is thrown away upon her in jest, she does it with such faintness, that under such a disguise, she seems to be the more thankful for it, than if she expressed her self in significant Words; if any

• of the Sex more beautiful than her self, takes the liberty of dressing and sprucing up her self beyond the ordinary Rule, our mistaken Lady will imi∣tate her witout considering the Inequality of the pattern, though she makes her self ap∣pear homelye•• than before, by either forgetting the pri∣viledge of good Looks in a∣nother, or without sufficient reason, presuming upon her own; her discourse is as little pleasing as her gestures, be∣ing for the most part compo∣sed of noise and emptiness; her Complements are so un∣equally shuffled together, and applyed to different persons, that they are so mismatch'd, as neither to be considered or valued; always you may observe her Eyes to keep mo∣tion with her Tongue, gene∣rally inclining to the compas∣sionate, and whatever she o¦therways pretends; she is gentle and obliging to dis∣tressed Lovers, and especially to Ladies that are kind-Na∣tur'd and merciful to their Admirers, she has all the ten∣der parts of Plays by heart, and will repeat them so feel∣ingly, that it may be believed when she saw them, she was not altogether a dis-interest∣ed Spectatrix, and will ma∣ny times, to let you see, or at least would have you think, her Empire is abso∣lute over the Male Sex, give you broad hints, though by •• kind of Innuendo's, that divers languish for her, and that some are so deeply woud∣ed with the darted glances of her bright Eyes; that there is nothing but her smiles and favours can reprieve from Death; nothing but her kind hand can stay them from stum∣bling into their Graves, when indeed there is little or no∣thing in the whole matter, only she would be conceited to be admired when she is not; we must confess that sometimes extraordinary beau∣ties may dazzle the weak Eyes of the beholders, that for a time they too seriously con∣templating the outside va••∣nish, composed by Nature and Art, cannot discern he Im∣perfections of the mind, but when the brightness lessens, and their Eye-sight grows more clear, and they can be∣hold things as they are, then the deformity is perspicuous, and that they are by that means set at liberty, and so returning to their last Senses, detest what they held in ad∣miration, finding his immagi∣ned Goddess, only an Artifi∣cial Shrine moved by Springs and Wheels, to delude him in a way of blind Devotion; such a one is only pleasing, like the opening of a course Scene, which is recommend∣ed by nothing, except its being new, and not having been exposed before.— Vanity, when affected is in∣deed a great weakness in ••i∣ther Sex, and though we have

Ustulate,

to Frizle or Curl.

Utensil

(utensi••e) anything necessary for our use and occupation; Housholdstuff.

Uterine

(uterinus) of or pertaining to the Womb.

Uterini,

Fratres Brothers of the same Mother, that came both of one Belly.

Valasea,

an Amazonian Queen of Bohemia.

Valor

of Marriage, was a writ for the Lord to re∣cover the value of a Mar∣riage preferred to the In∣fant and refused.

Variegation,

an adorn∣ing with divers colours.

Vecke,

••. an Old Wo∣man.

Ventre

inspiciendo, for the search of one that says she is with Child, and withholds land from the next Heir at Law.

Ventripotent,

l. Big Bel∣lied.

Voiders,

great broad dish∣es, to carry away the re∣mains from a Meat-Table▪ also a Term in Heraldry.

Vol••••••a,

a certain God∣dess, who is said to be the Overseer of the husks of Corn, wherein the grain is inclosed.

Votary,

(from voto) he that makes a vow, or binds himself to the preformance of a vow; a vowel Ser∣vant.

Vrania,

one of the Mu∣ses, to whom the invention of Astrology is attributed; called also the Heavenly Muse.

Vesania,

Madness from Love.

Virgo,

l. the Zodiac-maid.

Viripotent,

[a Maid] Mar∣riagable.

Vitta,

that part of the Coat called Amnion, which sticks to the Infants Head when 'tis just Born.

Umbilicus,

the Navel, a Boss in the middle of the Abdomen, to which the Na∣vel-string in a Faetus is joy∣ned, which is cut off after Delivery. Dr. Blanckard.

Viduity

(viduitas) widow-hood, or the State of a Widow: also lack of things.

Voluptas,

the Goddess Oversers of the cups where∣in the Corn is inclosed.

Voyles,

f. vails [for Nuns.]

Up-fitting-time,

Y. when the Child-Bed Woman gets up.

Uxorious,

l. of (or doting upon) a Wife.

Viragin or Virago

(Lat.) a Woman of flour and manly courage, a manly or man∣kind Woman.

Virginal

(Virgina'is) Mai∣denly, Virgin-like; hence the name of that Musical Instrument, called Virginals, because Maids and Virgins do most commonly Play thereon.

Virgo

(Lat.) one of the Twelve Signs of the Zodiack; so called, because as a Virgin is barren and unfruitful, whilst she lives without man; so whilst the Sun continues in this sign, it brings forth nothing, but only ripens such Fruit as the proceeding part of the year has brougt forth. ••r. B••own.

Uterus,

the Womb, an organical part placed in a Woman's Abdomen, which is divided into the Bottom, the neck, and the Sheath: It has two broad Ligaments, and two round: It is of a nervous and fibrous Substance; and is of different Thickness, according to the difference of Age, and Time of going with Child. At the Bottom within, there is a Cavity whence the Courses slow, wherein likewise Generation and Conception are made. Dr. Blanckard.

Umbreilo,

(Ital. Vmbrella) a fashion of round and broad Fans, wherewith the Indians (and from them our great ones) preserve themselves from the heat of the Sun or fire; and hence any little shadow, Fan, or other thing, wherewith Women guard their Faces from the Sun.

Vacuna,

the Goddess of rest.

Valentines,

are either Saints chosen for special Pa∣trons for a year, acording to the use of the Romanists; or Men or Women chosen for special Loving Friends by an Antient custom upon Saint Valentines Day, the Fourteenth of February; a∣bout which day birds choose their meats.

Venerous,

lustful, fleshly, lascivious. Veneral Disease See Morbus Gallicus.

Venus,

the Goddess of

Venus Escuage,

is used for Knights (or nights) ser∣vice to Ladies.

Uml lical vein

(vena um∣bilicalis) is that whereby an infant in the Womb recei∣ves nourishment, and which (it being born) closes it self, and serves as a Ligament to settle the Liver to the Navel. Dr. Brown.

Valeria Miaina,

an Itali∣an Dramatick Poetess whose Amorosa Speranza, I find pe∣culiarly mentioned and com∣mended.

Victoria,

see page 404.

Uncleanness.

Reproved. There is One peculiar sort of wickedness, which the Term of Vncleanness is more strict∣ly put upon, 'tis the viola∣tion of that Chastity, which is Enjoyned upon us, by the Seventh Commandment, in the Holy, and Just, and Good Laws of our God. And why is this Luxury called Vncleanness, but because of a Special Filthin••ss, and Vgli∣••••ss, which this Vice is at∣tended with? Indeed, such is the Wretchedness of the Corruption, in Man, that it is hardly safe so much as to mention in his Hearing, the several kinds of this Damnable Wickedness. It was the Apostolical Counsel, in Eph. 5.3. 〈◊〉〈◊〉 Vnclean••ess, let it not be once Named among you. However, we may with some Scripture Phrases, in∣digitate the Chief of those Diabolical Pranks, that are Committed by those, whose Life is among the Vnclean. Breifly, — There is then a Cursed Self Pollution, which is usually the first Pit of Vncleanness, whereinto they fall, that are, The Abhorred of the Lord. Wretches there are, that like Wicked Onan, do so Sacrifice their seed unto the Devil: and these are meant by those Effemi∣nate, concerning whom 'tis said, in 1 Cor. 6.9 10. Be not Deceived, They shall not Inherit the Kingdom of God. — There is next, an O••i∣ous Fornication, which is a further Step, of that Vnclean∣ness, whereunto the Raging Lusts of Men do carry them. 'Tis that, whereto Unwedded Persons, of both Sexes, do prostitute themselves; and and it is reckoned among those Works of the Flesh; whereof we are assured in Gal. 5.20, 21. They which do such Things, shall not inhe∣rit the Kingdom. — If they that have been thus Vnclean, do come to Marry, it is well if the Vnclean Spi∣rit still haunt them not. There are Inexpressible Un∣cleannesses. in the Married

• State, which the word of God has Branded, in Col. 3.5. Under the Title, of In ordinate Affection; for which Thing sake the wrath of God comes upon the Children of Dis∣obedience.— And some∣times, the Vncleanness grows into Adultery; Yea, perhaps a doubled Adultery; wherein the Marriage-Covenant is fear∣fully broken by Sinful Crea∣tures, that Shake off the Yoke of God, imposed from the Beginning. The Iniquity so often Damned in the Word of God; but especially in Prov. 6.29, 32. Whosoever touches his Neighbours wife, shall not be Innocent; whose Committeth Adultery with a Woman, wanteth understanding; be that doeth it destroyeth his own Soul. — Sometimes also, There is an Incest perpetra∣ted in that Vncleanness, where∣to the Hellish Fires in the Hearts of Men do carry them. They will needs In∣vade that comfortable, and Profitable, Order; which God has Established in Humane Society, as now increased, for the Propagation of man∣kind. It was the Edict of Heaven, in Lev. 18.6. None of you shall approach to any, that is near of kin to him. And to show, that such and such Degrees were not for∣bidden unto Israel alone, the Lord adds, For in all these the Nations are Defiled, which I cast out before you. — Yea, which is hor∣rible to be Spoken! such a Vile Vncleanness, do some a∣mong the debased children of Men, sink down into, that Sodomy and Buggery it self, has been among their Crimes. The great God has had Oc∣casion to issue out such pre∣cepts, as those, in Lev. 18.22, 23 —against such unut∣terable Abominations and Con∣fusions. Alas, There is in Europe, a Land Professing the Christian Religion, where such Devillish practices are they say, very frequent; but flaming Fire from Heaven will shortly destroy that Ac∣cursed Land. Nay, And in this Land of Vbrightness too there have been some that have thus Dealt wickedly And I have one very wonderful Example to tell you of it. In the Southern Parts of New England, about the Year 1641. A Beast brought forth a Creature that had something of an Humane Shape. This Monster had a Blemish in one Eye, just like what a loose Lew'd Fellow in the Town, was known to have. This greater Monster, being upon this Account Suspected, was Examined upon that sus∣picion, and his Examination Confessed his Guilt of most infamous ••••stialities, for which he underwent a de∣served Execution. You hear what the Acts of Vncleanness are; but I am to tell you, That there are Vnclean Thoughts, which are Prohibi∣ted

• by the Lord our God; even as in Mat. 5.28. A Looking upon a Woman and to Lust after her. And there are Vnclean Words, which are also Prohibited; Even, as ••in Eph. 5.4. Fi••••••iness and foolish Talking. In all of these things, here is Vn∣cleanness, But what shall be said of this Vncleanness. In one Word, It is a Wick∣edness. Tis Rebuked every where the whole Bi••le over. But indeed, I need not Ap∣peal unto the Bible, to prove the Wickedness of Vncleanness. The Natural Reason and Con∣science in a Man, will 〈◊〉〈◊〉 unto it. Even an A••••••e∣l••k, a ••hilistine, will pro∣nounce it, A Great Sin. Un∣til the Souls of Men, come to be debauched, into the Vilest of Degeneracies. They cannot but see a World of Wickedness in this Vncleanness Why, the plain 〈◊〉〈◊〉 which all the Unclean do both to themselves, and others, are enough to make every sen∣sible Person, say, 〈…〉〈…〉, I should ever 〈…〉〈…〉 However Honourable, a 〈◊〉〈◊〉 may be otherwise, Vncleaness will soon lay his Honour in the Dust; there is a Blot in the S••ut••••••on, when Unclean∣ness has de••••••ed it: Paul said of it. It is a Vile Af∣fection. — Again, The Unclean most Probably leave the World, with the Humi∣liation or seeing None, or however, but a Poor Poste∣rity rising after them. 'Tis a frequent Thing, for that Great Blessing of Children, to ••e Denyed where the Guilt of much Uncleanness is Ly∣ing on the Soul It was Threatned in Hos. 4.10. They shall commit ••••••••edom, and shall not increase. There was no Conception in the House of Abim••••••k, while Uncleanness was designed ther•• We read of one Committing Adultery▪ and pre∣sently said our Lord Jesus upon it, I will kill her Chil∣dren with Death. 'Tis no Uncommon Cha••••••••ement for Uncleanness, Write this Person 〈…〉〈…〉 the Lord. Or, if Children are not always Denyed, yet there are o•••••••• C••rs'd where much Uncleaness is cleaving to the Family. It was T••••••••••ned, in Hos. 2.4. I will not have mercy upon her Children for they are the Children of 〈◊〉〈◊〉. — This 〈◊〉〈◊〉 Exh••••sts 〈◊〉〈◊〉 Poi∣sons the Spirits in 〈◊〉〈◊〉 bo∣dies, until an Inc••rable Con∣sumption at Last, shall 〈◊〉〈◊〉 us down, One of 〈◊〉〈◊〉. I•• pro∣cure many Grievous Diseases: 〈…〉〈…〉, Cramps, 〈◊〉〈◊〉 and ••••••rbu••ck Taints, upon the whole Mass within us: Yea there is a Grievous Disease that some∣times Invades Horses, and be∣cause that Men do now so much Play the ••r••it, that very Grievous Diseases, is in a disguise come upon Man also, to Chastise their Brui∣tishn••••••. The Seventh Com∣mandment

• well follows the Sixth; Uncleanness has a Self Murder in it. But that which further hastens this misery of Uncleanness, is the Just Revenge of Almighty God upon it. It was the Adomonation, in Eccl•• 7.17. But not over much Wicked, Why shouldest thou Dye before thy Time? Well might the Lord then say, concerning this ve∣ry Sin, Shall not my Soul Vi∣sit for such an Evil as this? Why, 'Tis an High Treason a∣gainst the Majesty of Hea∣ven; it is a Clipping of the Coin, that has the Image of the Great God upon it; and it is treated as a Capital Offence, accordingly. What is Man himself, but the Pict∣ure of God. The Roman Emperous made it a Crimi∣nal Thing for any Man to Carry his Picture into any Sordid places: But how then shall the Glorious God bear it, for a Man to Smut∣ty His Picture with all the Superfluities of Naughtiness? — But suppose a Dispo∣sition to Uncleanness, may be such a Grain in a Mans Temper, that it may be cal∣led. His own Iniquity; what shall we then? Why then, there is a famous Prescrip∣tion,

  Ores, casta Legas, Jeju••nes, otia vites Si Servare Voles Cor, ora CastaDio

  First Pray much, and pray with him, Lord, Create in me a Clean Heart. Then Fast as well as Pray; if you Fast, the Unclean Kind may go out: Nextly, Read much the Sanctifying Truths of God: It is by Taking heed thereto, that, The Young Man may cleanse his Way: But shun all obscene Books, as you wo••ld the Rags that had the Plague about them. Once more; Be not Idle, be not Sloathful, have something at your Calling still to do. So you may come to say, as one usually too hard for the Devil did, The Devil ne∣ver finds me at leisure for him. You know, when and how David fell! But permit me to add one Advice more; and that is: Call for a cha∣sing-Dish of Burning Coals. A Chast Person solicited unto Folly requested the Young Man, to do one thing for her, first; That was, To hold his Hand a quarter of an Hour in a Chasing▪ Dish of Burning Coals for her sake. He refused this, as a very un∣reasonable Thing; but she then Replyed, And how then can you ask me, for your sake to throw my self Body and Soul, in the Fire of Hell; to Lay and Burn and Broil in that Fi∣re throughout Eternal Ages! Is not that more unreasonable? Argue at such a rate as that perhaps one Fire will fetch out another? Even an Hea∣then of Old, Chaffering a∣bout

• ...

  an Vnclean Bargain, could say, No, I wont Buy Sorrow at so dear a Rate. O Think, what a Phrensy 'tis, to cast a Soul into Eternal Fire, or to Dream of, The Pleasures of Sin, which also are, But for a Season. And Last of all; Be at last pre∣vailed withal, to take the Warnings of such as have Dyed in Youth, because their Life has been among the Unclean. He that b••ing often Reproved, hardeneth his Neck, shall suddenly be destroyed, and that without Remedy. The Primitive Christians, I find sometimes using these words, we count it a sort of Murther to disturb Conception; and what shall we count it then to Kill Infants already Born into the World? The young Per∣sons that have sometimes Died in and for their Unclean∣ness among us; have you not heard their solemn Admoniti∣ons when their Trouble, their Darkness, and the, Dimness of their Anguish, has been upon them. When those forlorn Outcasts have just stood upon the Edges of an awful Eter∣nity, how vehemently have they called upon all Survivers, to Beware of coming to the place of Torment after them! Oh! how they have Roared unto our young ones, What∣ever you do, Sir••, do not Lead such Vnclean, Pro••an••, Prayer∣less Lives as we have done. Well, take these Affection∣ate Warnings, And among the rest, Give Ear unto the Dying Speeches of the young Woman, lately Executed in New England for Uncleanness as they were delivered to Mr. Cotton Mather signed by Her own Hand; Her Speech is as follows which I shall insert Verbatim, having never been Printed before in Lon∣don.

  Her Speech.

  I Am a Miserable Sinner; and I have Justly provoked the Holy God to leave me unto that Folly of my own Heart, for which I am now condemned to Dye. I cannot but see much of the An∣ger of God against me, in the circumstances of my Woful Death; he hath fulfilled upon me, that Word of His, Evil pursueth Sinners. I therefore desire, Humbly to Confess my many Sins before God, and the World: But most particularly my Blood∣Guiltiness. Before the Birth of my Twin-Infants, I too much Parlyed with the Temptations of the Devil, to Smother my Wick∣edness by Murthering of them: At length, when they were Born, I was not unsensible that at least, one of them was alive; but such a Wretch was I, as to use a Murderous Carriage to∣wards them, in the place where I lay, on purpose to Dispatch them out of the World, I ac∣knowledge that I have been more Hard Hearted than the Sea-Mon∣sters. And yet for the Pardon of these my Sins, I would Fly to the Blood of the Lord Jesus

Unmarried,

Passionate Wish∣es for it by an unhappy Pair.

Take this Ring the Married Yoke, Take your plig••ted Faith again, I take mine, and bagg the stroak That divides me from my Pain.

Walburg

or Worburg 1. gra∣tious.

Winifred,

1. Win, or get Peace.

Wisard

or Wizard, perhaps from the Sax. Wi••ega, i.e. a Prophet or Foreteller of things to come) a Cunning Man; the Hebrews describe him thus; He put in his Mouth the Bone of a Beast named by them Jadua, and burned Incense, and did other things, till he fell down with shame, and spake with his Mouth, things that are to come. We com∣monly take him for a kind of Wizzard, or one that can tell where things are, that were lost, &c.

Witch

is derived from the Dutch Witchelen or Wiithelen, which properly signifies whin∣••••ing and neighing like a Horse: Also to foretell or Prophecy; and Wiicheler, signifies a Sooth∣••ayer; for that the Germans (from whom our Ancestors the Saxons usually descended) did principally (as Tacitus tells us) divine and foretell things to come by the Whinnying and Neighing of their Horses: Hi∣nitu and Fremitu are his words. For the Definition, Perkins (cap. 1.) saith, witchraft is an Art serving for the work of Won∣ders by the Assistance of the De∣vil, so far as God will permit. Delrio defines it to be, an Art which by the Power of a Contrast, entred into with the Devil, some wonders are wrought, which pass the common Vnderstanding of Men, Lib. 1. ••. 2. de Mag. Dis.

Wittal,

is a Cuckold that witts all or knows all; that is, knows himself to be so, and is contented with i••.

Witches,

the Scriptures saith, Thou shalt not suffer a Witch to live, Bodinus (con∣trary to ••yerius, who will scarce believe there be any such, accounting all those Judges as condemn them to the Stake or Gallows, no better than Executioners and Hangmen) he shews divers probable Reasons why they ought not to live. — The first is, Because all Witches renounce God and their Re∣ligion; now the Law of God ••aith, Whosoever shall for∣sake the God of Heaven, and adhere to any other, shall be stoned to Death; which punishment the Hebrews held to the greatest could be in∣flicted. — The second thing is, That they plight faith, and make covenant with the Devil, adore him, and sacrifice unto him as A∣p••l••ius re••tifies of Pampbila Larissana, a Witch of Thessaly▪

• as likewise a Witch of the Loadunensian Suburbs, in the Month of May, 1578. Who blushed not to do the like before many witnesses: Now the Law saith, Who that shall but incline or bow down to Images (which the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) shall be punished with Death. The Hebrew word Tistave••, and the Chal∣daean Fisgud, (which all our Latin Interpreters translate Adorare) imports as much as to incline, or Worship: Now these witches do not only incline unto him, but invoke and call upon him. — A Third thing is (which many have confessed) that they have vowed their Children to the Devil; now the Law saith, God is inflamed with revenge against all such as shall offer their Children unto Moloch; which Josephus interprets Pri∣apus, and Philo, Satannus: But all agree, that by Moloch is signified, the Devil and malignant spirits. — A Fourth thing is (gathered out of their own confession) That they have sacrificed Infants not yet baptised, to the De∣vil, and have killed them by thrusting great pins into their Heads. Sprangerus testi∣fies, that he condemned one to the fire, who confessed, that she by such means had been the death of one and forty Children. — A Fifth is, That adulterate in∣cests, are frequent amongst them, for which in all ages they have been infamous, and of such detestable cri••es con∣victed; so that it hath al∣most grown to Proverb, No Magician or Witch, but was either begot and born of the Father and Daughter, or the Mother or Son: — A Sixth, That they are Ho∣micides, and the murtherers of those Infants; Sprangerus ob∣serves from their own confessi∣ons, and Baptista Porta the Nea∣politan, in his Book de Ma∣gia: Next, That they kill Children before their Baptism, by which circumstances their offence is made more capi∣tal and heinous, — A Seventh, That Witches eat the flesh of Infants, and commonly drink their Bloods, in which they take much de∣light. If Children be want∣ing, they dig humane bodies from their sepulchers, or feed upon them that have been executed, To which purpose Lucan writes:

  The Felons strangling cord she no∣thing fears, But with her teeth the fatal Knot she tears: The hanging bodies from the Cross she takes, And shave the Gallowes, of which dust she makes, &c.

  Apuleius reports, that com∣ing to Larissa in Thessaly, he was hired for eight pieces of Gold to watch a Dead Body but one night, for fear the Witches (for which in

Women in Mens Apparel.

There may be a Case put, therein in some exigency it may be Lawful for the Wo∣men to wear the Agparel of the Man: And A••icrius gives ••one. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I know Woman (says he) that Pulled 〈◊〉〈◊〉 Hair, and put on Mans 〈◊〉〈◊〉, and that a flower'd Gar∣ment too, that she might not be ••rated form her dear Husband 〈◊〉〈◊〉 was forced to flye, and 〈◊〉〈◊〉 his Head.

Winefred,

if Saxon, signi∣fies win or get Peace; but ••••me conceive it to be a Brit∣tish word; corrupted from 〈◊〉〈◊〉 srewi. Pr••wi was the Saints ••••me at first, but had the 〈◊〉〈◊〉 Ewen which signifies white in the Feminine Gen∣der) from the white Circle that remained in her Neck, af∣ter she was revived by Benno the Priest, and Pastor of the Church (as the Story goes) by joyning her cut off Head to her dead Body. For it is a Tradition among the Brit∣tains, that in the very place where her Head was cut off by wicked Cradacus, there sprung the Well that has to this day continued under the name of St. WinefredsWell in Flint∣shire; esteemed to be the most plentiful, and miraculous Spring in the World.

Wheadle,

in the Brittish tongue signifies a story, whence probably our late word of fan∣cy, and signifies to draw one in, by far words or subtile in∣sinuation, to act any thing of disadvantage or reproofs; to tell a pleasant story, and there by work ones own ends.

Waived

belongs to a Wo∣man, that being sued in Law, contemptuously refuseth to appear as the word Outlawed doth to a Man: For Women cannot be outlawed, because they are not sworn in Lees to the King, not to the Law, as men are; so that a Man is said Out-Lawed, or without the Law, to which he was sworn, and a Woman waived.

Wife,

Advice about choosing a good one. — Having already inserted the Form of Prayer for the Ladies choice of Husbands, drawn up by the A∣thenians. I shall here incert the

Wantons.

Of Wantons there be two sorts, Meretrices and Scorta, that is, Whores and common Women, such as ei∣ther for Lust or Gain, pro∣stitute themselves to many, or all. The second are Concubina or Pellices, Concubines to Kings and Princes, or such as we call the private Mistres∣ses to great Men. The last are as our Accidence teacheth, like Edwardus and Guli••lmus, proper Names to this Man or that. The first like Homo, common to all Men: both degrees sinners, but not in the like kind. I have read a third sort, but know not what Con∣sonant or agreeing Name to confer upon them.

Waiting Gentlewomen.

If you desire to be a Waiting-Gentlewoman to a person of Ho∣nour or Quality, you must

• 1. Learn to dress well.
• 2. Preserve well.
• 3. Write well a legible hand, good Language, and good English.
• 4. Have some skill in A∣rithmetick.
• 5. Carve well.

Having learned these, you must remember to be courte∣ous and modest in your be∣haviour

Wassaile

(Sax. Vas-hale, i.e. Salve, sis salvus, ave) the Wassaile-bowl on New∣years Eve, had (according to Ver••••gan its origin thus, Lady Rowena or Ronix, Daughter to Hengistus, having invited King Vortager to a Supper at his new built Castle, called Thong-Castle, caused her after Supper to come forth of her Chamber, into the Kings pre∣sence, with a Cup of Gold fil∣led with Wine in her hand, and making, in very seemly man∣ner, a low reverence to the King, said with a pleasing grace, in our ancient Saxon Languaged, Waes heal bla∣Lord Cyning, which is, ac∣cording to our present Speech, Be of health Lord King; for as (was) is our Verb of the pre••••••rimperfect tense, signifying have been, so (Waes) being the same Verb in Imperative Mood, and now pronounced (was) is as much to say, as, grow, be, or become, and Washeal, by coruption of pro∣nounciation afterwards became Wassaile. The King not under∣standing what she said, deman∣ded it of his Chamberlain, who was his Interpreter, and when he knew what it was, he asked him, how he might an∣swer her in her own Language; where being informed, he said unto her, Drine heal, i.e. Drink health, &c. Versi. p. 101. Some say 'tis Wassaile, qua••, Wash your throat with ••le. Others more probably wax bail, i.e. creseat salus.

Wed

(Sax) a gage or pawn, a word still retained in the Country sport, called Pray my Lord a course in you Park.

Wedding

(nuptiae) comes from the Germ. (Wed)i.e. pig∣nus, a pledge; and wedde in in Scotland and in some parts of England signifies so much at this day. — whittle, we, a doub∣led Blanket worn over Wo∣mens shoulders.

Widdows-benob,

Ss. a share of their Husbands Estate, which they enjoy beside their joynture.

Wildfred,

Sa. much peace. —St. Wilfrads-Needle, a hole (in a Vault under Rippan Church) through which chaste Women might pass, others not.

Wimple,

a plaited Lin••en about the Necks of Nuns; also a flag or streamer.

Winifr••d nes,

a British Vir∣gin Saint, revived by Bruno the Priest, after 〈◊〉〈◊〉 had cut off her Head, in a place where sprang up Winifrids well, in Flint-shire.

Wittal-ol,

Sa. one that knows himself a Cuckold.

Willb••rga,

another English Saint, who had power of Birds, and could command them as she pleased; she is said to re∣store a dead Goose to Life, that had been stollen and kil∣led, an•• I do many other Won∣ders in her Life time, and af∣ter her death.

Wibes,

their Marriage state Instructions. Wives may imma∣gine it strange that we should presume to give them Instruc∣tions, who think themselves wise enough to instruct whole Families, but having already brought the Virgin to the doors of Matrimony, 'tis fit we should not only conduct her into that state, but see how she behaves her self, and put her in a little, if she should be out in acting her part in so curious a Scene, for here, as we may say, she is launched into a wide Sea, where she floats like a Mar∣chants Ship, fraught with all manner of rare advantages, to render her happy, if she affect prudence and Modesty; for the Virgin Modesty must not in some sort be laid aside in the Marriage state, but rather strengthened and im∣proved by a more solid Con∣duct and Management, to render it more Awfull and gracefull. A Wife has a du∣ty incumbent on her that has several Aspects. First, as it relates to the Person of the Husband. Secondly, to his Reputation. And Thirdly, to his Fortune Love is a Debt due to his person, which we find to be the prime Article in a Marriage Vow, and is indeed the most essentially requisite, without which all happiness is banished from a Matrimonial State. 'Tis Love only that cements Hearts, and where that Union is wanting, it is but a shadow, a meer appearance, but no real or substantial Joy; a Carcass of Marriage without a Soul, there∣fore as it is very necessary to bring some degrees of this to this state; so 'tis no less a∣vailable to maintain and im∣prove it in it; this is it which facilitates all other Du∣ties of Marriage; Makes it an easie and pleasing Yoak to be born: The Wives there∣fore should study to preserve this Flame, that like the

• Vestal Fire, it may never be Extinguished; and to that purpose, take care to guard it from all such things as naturally tend to put it out; and these Extinguishers are perverseness of Humour, fro∣wardness sullen and Morose behaviour, &c. which by taking off from the delight ••nd complacency of Conver∣sation, will by degrees wear off the kindness: Jealousy a∣bove all others, is most destructive to Conjugal Love, of which we have largely treated, under the proper Letter of Alphabet, and there∣fore shall say the less of it here, though sometimes we find it to be an unhappy and an unruly Passion; and al∣though some term it the Child of Love, yet we must ••erm it a Viper, because its birth is the certain destru∣ction of its Parent: Wives therefore must be nicely care∣ful in giving their Husban••s no occasion of Jealousie, nor ••e Jealous your selves, if they love their Peace and happiness; for the entertain∣ing of Jealous Fancy, is ad∣mitting the most Treache∣••ous and most disturbing In∣mate in the World; and she who lets it in, opens her Breast to a Fury; and cer∣tainly 'tis one of the most Enchanting Frensies immagi∣••able; it keeps the Party always in a restless and Im∣portunate search of that which ••s dreaded, abhorring at the same time, to find what is so earnestly sought, and there is no difference in the Mise∣ry, when there is a real cause, and only an immagined one; and a Wise, if she can so bridle her self, if she knows her Husbands out-wandring shall sooner reclaim him by dissimulation of the matter, or very calm notices, rather than by Fury and Contention; though we must too sadly confess, more Women drive their Husbands from home, by their Clamours and Out∣cries against them of this kind, that are staid at home by mildness an•• perswasion, and are reclaimed by their Wives Patience and Meek∣ness; yet where Men have not wholly put off their hu∣manity, there is compassion to a meek Sufferer, so that Patience in this case, is as much the Interest as Duty of a Wise. There in another in∣stance of a several Tryal, and that we find to be when a Virtuous Wife lies under the causeless Jealousie of her Hus∣ban••. This must be a great Calamity to a Vertuous Wo∣man, who as she accounts nothing so dear as her ho∣nour and Loyalty, so she im∣magins no Infelicity can e∣qual the Aspersing of them, especially when it comes from him who should be more so∣licitous to protect her s••ot∣lels Innocency, and clear her Reputation from the Calum∣nies cast upon it by others;

• however, her caution and circumspection, Prayers to God to turn his Heart from Evil Thoughts and Wonderful Vertues, will in the end re∣claim and make him, when he sees with the Eyes of his Reason, the Scales of his blind∣ed Passion being fallen off, he will with shame and con∣fusion, confess his Error and Folly, and by the returning Spring-Tide, let you see, even in his Jealousy, how much he valued, as fearing any one should deprive him off, or at least fully o're so fair a Jewel, and by the high flowing of a constant Passion, not only make you amen••s in Love, but by taking shame to him∣self, and blushing at his past indiscretion, chear up your Reputation, and make it shine brighter than b••fore; for an Innocent being falsely appeach∣ed, put to a sharp Tryal, and coming off with his Innocen∣cy, is pittyed and Esteemed, when one of the like candour standing by is not taken no∣tice of. — Wives owe to their Husbands, in the next place, Fidelity, for having espoused his Interests, she is obliged to be true to them; to keep all his Secrets; to inform him of all Dangers that threaten him, and for his good, in a mild and gen∣tle manner, admonish him of his faults, that is the most genuine Act of Friendship, therefore more abundantly the Wife, who is placed in the most nearest and Intimate degree of that relation, must not be wanting in it: She is his bosom Friend, his second self; and as she tenders her own happiness, so she must his, putting gently in mind both of his duty and his Abe∣rations, and as long as she can be patiently heard, it is a fault in her to omit it, and indeed in doing it she is kind to her self; for there is no∣thing that does so much se∣cure the happiness of a Wife, as the Virtue and Piety of the Husband; yet though this ought to be her chiefest care, as being her Principal Interest, she is not however to neg∣lect any of those inferior to it, but contribute to his ut∣most advantage in all his con∣cerns. — When these are well considered, there remains more behind for a Virtuous Wife to observe towards her Husband. As to what relates (then) to his Bed, she must be severely scrupulous, keep∣ing even her Thoughts and Immaginations from wander∣ing, much less she must not hold a parley or Treaty con∣trary to her plighted Faith and Loyalty to her Husband; for wantonness-is one of the foulest Blotts that constrain any of the fair Sex but it is more odious infinitely in the Marriage state, there be∣ing then an Accumulation of crimes, Perjury added to un∣cleanness, the Infamy of their Family builded upon their own

• ... ••••d throws all into Confusion, and disorder, like a Mine sprung under a stately Fa∣brick, laying it in an instant, all in Rubbish and Ruins of dishonour and disgrace; the Children are branded to Po∣••••erity, and many Generati∣ons to come, can hardly justle it into oblivion. — We come in the next place to speak something of Obedience. This, Ladies, in so free and generous a Country as ours, may sound a little harsh in your E••r••, yet it is no more than you promised in your Marriage Obligation, and we hope you are too brave and just as to break your Words when solemnly passed in so sacred a Place, and indeed there goes more than your word to bind it, for God hi••self has commanded it; you lost the Charter of Equa∣lity in Paradice, so that a contending for it, or at least, superiority is an attempt to reverse the fundamental Law, which is very near as antient as the World; consider then that to affect Dominion, that has been so long given away, and the gift often since con∣firmed to Man, is to little purpose, unless to shipwrack the peace and Pleasures of your Lives: how happy might many Women have lived, who have brought Misery and affliction upon themselves, had not their restless Spirits pushed them on for Mastery? 'Tis better then to let it rest where it ought, which is a∣greable to Gods Word, to Nature and Reason, and so to live in a calm, than by strugling for that which if possible to attain, may be hurtful to you; for you must always be upon your watch and guard to secure it, lest In Roads are made, or sur∣prizes happen, divesting you of your power, and rendring you more miserable than be∣fore, by a more se••vile Sub∣jection: so that certainly it is not only the Virtue, but also the Wisdom of Wives to do that upon respect and Duty to their Husbands, and so con∣tinue their Love and Tender∣ness towards them, than be∣ing obstinate in what they know; they may be compell'd to Wives that would be ac∣counted Virtuous , must have their Husbands Reputations highly in regard to be ex∣tream tender of it, and ad∣vance it by making all that is good in them as conspicuous and publick as may be done modestly without ostentation or Pride, setting his worth in the clearest Sun-shine, but ••eiling his Infirmities, or set∣ting them in the shade, that they may be skreened from the Eyes of others, and even as far as possible from your own, that he may look the more amiable in them; for in con∣templating his Weakness, it will make you apt to dispise them, which by no means you ought to do. In the ma∣nagement

Wif•• Good,

her character. We come now to the Chract∣er of a good Wife, some will we well foresee, object that there is no such thing, and we might have spa••ed our Labour, but being satis••yed to the contrary, it shall ta••e up a page in our Book, let them say at their own discre∣tion, what they please. But to the purpose.— We

• find her then to command her Husband in any equal matter, by constant obedience to him: For if in his Passion he should by his power chance to prejudice his right, she wisely knows by complying or compounding, how to rectify it again, to her Praise and advantage. She never crosses her Husband in the Spring Tide of his Anger, but s••a••s till it is Ebbing-water, and then she Mildly Argues the matter, not so much to con∣demn him, as by that means to acquit her self, and let him by degrees see his Er∣ror; she keeps at home, if she may not have her Hus∣bands Company, or his leave, as an uncontrolable Warrant for her going abroa••; she will not contend, and shew an im∣patient long••••g when she de∣sires it, but gives him Rea∣sons for the necessity of it; and if we over-rule them, she is silent, for the House is truly the Womans Centre, and though the Royal Psal∣m••st says, Psal. 104.2. The Sin ari••eth — Man goeth for••h unto his work, and unto his Labour until the Evening, yet it is said of the good wife, Prov. 31.15 She riseth whilst it is yet N••ght, and gi∣veth Meat to her House-hold, and a Portion to h••r Maidens: For in the Race of his work Man starts from the rising of the Sun, because usually his Business is without doors, and wants the Light of Hea∣ven to perform it by; a Wo∣mans business being properly within doors, and therefore can Fancy the Light of the Candle to be the Sun-shine; her Cloaths are rather comly than costly, and in her neat wearing them, they set her off with as much decency as Embroideries of Gold; she admires not variety and change of Suits, but sets up a Sale according to the Reel of her Husbands Estate; and though of high Parentage, her mind is not puft up to Pride and Boasting, no, they are far wide of her, not so much remembring what she was by Birth, as what she is by Match, esteeming her Hus∣band, though not rich, equal in her Mind ••o the most rich and Power••ull, because she is satisfyed with his Fortune, be what it will; an•• without re∣pining, is con••••n•• to bear a ••ha••e in all his sufferings, and bear up bravely with him, against the storm of an Ad∣verse Fate. — We find her an A••c••na Imperii, where∣in her Husbands secrets are fately lodged, and the which she will never div••lge with∣out his consent of her own Inclination, nor by Threats or Promises can they be ex∣torted or flattered from her, and locks up all his infirmities and failings close from prying Eyes; in his absence, she is Wife and Deputy Husband, which induces her to double the Files of her Diligence;

Women with Child,

how to order themselves, that they may bring forth Beautiful Chil∣dren. We resolving to furnish you (Lovely Ladies) with such Prescriptions as most nearly concern the Beautify∣ing of the Body, it will be requisite to consider of some special and singular means, how to help amongst other things of this kind. The ten∣der Embrio, whilst it is in Natures Laboratory the Womb, that so it may be reduced from the confused Chaos of the lesser World, not a mis∣shapen nor Monstruous Lump, but a sparkling Lumin••ry, and a piece that Nature may take for a pattern, when she attempts the composure of a

• person she intends to be proud of. — Wherefore among those several things that tend to this exact compleating of the F••••tus, there is nothing more signally concurs than the Im∣magination of the Breeding Mother; this is that busie Ar∣chytecture of the Brain, which contrives such Machinations, and Acts such Miracles, that it is almost a Miracle to find any that believe them; for let the prenated Women use ordinary wholsom Dyet, and temperate Recreation and Ex∣ercise, and they will bring forth Fair Children. There is likewise to be consi••ered, the regular ordering of the Fancy, which is held super∣intendant to the growing In∣fant, and the Mothers Active Emissary, that with all obse∣quiousness executes her Wish∣es an the tender Babe, whilst emprisoned in the Womb, for finding the soft and Plyant Foetus pinion'd in the Mem∣branious Mantle, and lying helpless, and drowsie in Na∣tures Cradle, it freely with∣out opposition, makes im∣pression as the Mother di∣rects it, so that she by the assistance of an invisible A∣gent, works and adorns the Infant with those Features her Mind most runs upon, and she her self effects. — Authors are not wanting to give us strange relations of the Phantasies, Imperious Tyranny over the growing Embrio, Hel••o••t tells us, that a Woman big with Child standing at the Door, two Souldiers fell out, ••ew, and in the Combat, the one cut the others hand off, a•• which being much affrighted, she fell presently into Labour, and was delivered of a Daugh∣ter with one hand, having the Hand cut off at the same place, as it happened to the Souldier, and the Arm fresh bleeding: He furnishes u•• with another Relation of a Merchants Wife at A••twerp. who some Weeks before her Delivery, hearing there were thirteen Condemned persons to be beheaded, was desirous to see them Executed, and for that purpose, gets to a Friends House in the Market Place, but scarce had she seen the first suffer, e're she fell in Labour, and was deli∣vered of a Lusty Boy, with his Head divided from his Shoulders; now whether these things thus fell out by the force of Immagination, or the two strong and boistrous Midwife, dismembred them by a forcible Delivery, we de∣termine not, but leave you to the Credit of so Judicious an Author. Gasse••dus tells, that a great Bellyed Woman be∣ing set upon, and stabbed in divers places by sundry Villains, she immediately dy∣ing, the Child was reaped from out of her Belly, and just as many blew Spotts found about it, as the Mother had received Wounds, and in the

• very same places: Many have bin the Monsterous Births, held to be so mis-shapen and altered in the Womb, by the force of Immagination, but as to those in this place, we shall be silent. — Wo∣mens Fancies we must allow to be very strange, if it can transpose the parts of the Fae∣tus, and make it a Monster, or turn E••ecutioner in the Womb; why, if we grant this, may it not as well act the Painter, and have the disposing of Natures Colours, to draw as it pleases, ravishing, or less enticeing Features. Galen tells us, That a Woman brought forth a Son not like the Fa∣ther, who was deformed, but resembling the Picture of a lovely Person that hung in her Chamber, whereon himself had wished her to think earnestly, when her Husband Embraced her: Some will have it, that by often seeing a Black moor, or beholding the Picture of one. Women having been delivered of Children cloud∣ed with Natures sooty Mask, and wrap'd in the Sable Mantle of a Swarthy Skin, we cannot but be in some measure convinced, that the Infant comes into the World apparell'd in those Features, that Fancy, that command∣ing Empress of the Mothers Brain, dispenses from her own Wardrobe, so that if you desire, Ladies (as we doubt not but you earnestly do) to have Children, whose Beauty shall eclipse all other Objects, and be an attracting Maggot to the Neighbouring Eyes, propose to your Phan∣cies such patterns as may ex∣cite your own and others ad∣miration, whether it be some Person who Monopolizes per∣fections, and is the Royal Ex∣chequer of unparallel'd Beau∣ty or some lively Picture of a most Absolute Proportion of parts, temper of Colours, and vivacity of Aspect, for some such exquisite patterns being made choice of, and in the time of Conception, or else being with Child, intent∣ly thought upon, or beheld, will by little and little Im∣print in the Mind a noble I∣dea of the same perfections, which the active Fancy soon apprehends, as a proposed Pattern to work thereby a parallel'd Piece; and therefore with an obsequious celerity, informs the Appetite, which immediately Summons the subtile Humours, and the most Spirituous parts of the Blood, is inferiour Officers, and they receive an Impression of this Idea, which they carry in Triumph through all the Coast•• of the Microcosme, till they arrive at those Parts whereto they were Designed by the di••ection of Phancy, who thinks no repository too secure for so fair a Species, commands those Agil Emis∣saries to treasure it up in the Seed, which is the most new and durable Edifice in all

Womens Phancies,

in child-bearing, further considered. Women Indulging these kind of Phantasies, only induce such Agitations of the Hu∣mours and Spirits, as are re∣quisite to affect the Foetus, which are followed by vio∣lent Passions of a surprizing Fear, or an earnest and long∣ing desire, for these are the most turbulent and impetuous Passions that the Mind is sub∣ject to, which exciteing the tenuous Humours and Spirits in all parts of the Body, cause both in the Infant and Mother remarkable Alterati∣ons of which we have sundry Instances.Baptista Porta, in his Natural Magick, gives us an Account of a Woman, who Amarously affecting a

Women Virtuous,

a great Happiness and Blessing to Men. Women that are truly Vir∣tuous, there cannot be too much said in their praise, therefore whatsoever may have been already nearly touched on this, is not im∣proper: A Virtuous Wo∣man then is rightly termed the true Solace of a Mans Li••e, this Sex even from their Infancy are aimiable, and to be delighted in; they Chear the Hearts of their Parents with their Innocent Smiles, and as they grow up in Virtue are more Charm∣ing and Sweet in their Complacency, Modesty, So∣briety, and a wining Beha∣viour add to their Beauties: Her Carriage towards all is decent, and Comly is her Behaviour. In Marriage her Love is beyond Expression, and her tenderness such, that she values him on whom her Heart is fixed, above all the valuable things on Earth, unless it be her own Soul. The loss of her Life she values not, in Comparison of her Honour and Good Name, and that her Hus∣band may be kept in good Humour, she makes it her business and study to please him, using her utmost dili∣gence, and Enforcing all her Charms to render her self more pleasing in his Eyes, Equally sharing in his Joys, and in his Afflictions bears the most Sensible part. Her Smiles are not to be bought with Silver, nor her Love to be Purchased with Gold, but are freely and entirely placed upon him; she makes Choice for a Companion of her Happiness in a Marriage State, and then they are a•• fixed as the Center, or like the Needle touched with the Load-stone, will turn or stand still to no point but their beloved North: She Sympatizes with him in all things, and is even tender of his Honour; nothing she thinks too good for him, nor nothing that she rea∣sonable can do, too much in health, she is very care∣full to provide him necessa∣ries that are convenient and commendable; and if he falls upon his Bed of Lan∣guishing (pressed down by some weigh••y Sickness) what greater comfort can he have in such a Condition, than to find his Virtuous Wife double diligent and tracta∣ble in forwarding his Affairs; she is more studious for his Health than her own Interest, and puts up her Prayers and Vows to Heaven for his re∣covery. In all her Actions, Expressing a careful tender∣ness and Love, and a vene∣rable esteem in all her Words and Expressions. — Woman has found Nature Prodigal and Lavish in for∣ming her so delicate a Crea∣ture; that she confessed her Master-Piece, and N•• plus ul∣tra,

• A Creature so soft and tempting, to allay and Mo∣derate with Mildness the rough and Rocky temper of Man; that she make him happy therein, whether he will or no; great cunning did she use in proportion∣ing every part, forgetting nothing that was admirable, or might Create Wonder and Admiration in the beholders. This last best blessing was far above the worth of all the Creatures that were made before it: How can Man then who pretends to have but a Glimmering of understanding, but haste to Embrace so great a Blessing, in which his Earthly felicity consists, if he rightly knows what it is to be happy, it gives those that can discern and be truly sensible of it in a lower degree; a taste and earnest of that Love and Harmony. That must con∣suma••e our Endless Felicity, of which God himself is the Author and Center. O How happy it is to leave Mercenary Smiles and Em∣braces, which carrys distincti∣on in them! for those that are chaste and Cordial, the one is Boisterous, and Ban∣dies us about, like a troubled Sea, with Fears and doubts, and jealousies, whilst the o∣ther is Smooth and Calm as the Waves where the Hal∣cion Broods; the one is Proud, and Imperious, the other Humble and submis∣sive, seeks by Mildness to allay the Storms. Ap∣proach her Angry Husband with Modesty and a winning Grace, that she may temper his Heat, and disarm him of his Rage, which being op∣posed, might break out into Violence and Mischief.

  So Venus moves when to the Thunderer, In Smiles and Tears she would some Suit Prefer; When with her Cesto's Girt. — And drawn by Doves, she cuts the yeilding Skies And Kindles Gentle Fires where e're She Flies.

  These things considered, we cannot but be of the o∣pinion, but that a Virtuous Wife is the greatest happi∣ness a Man can possess; Rich∣es and Honour bring Cares and Incumberances, but she brings Love, Peace and Joy, soft delights and Ravishing Pleasure, and where such a p••ir meet whose Loves are pure and Chaste, we may Contemplate t••eir happiness and say.

  1.

  Thus like the two first Lovers they Yet free ••rom Guilt and all off••nce; On Odorous Beds of Flowers Lay, In their First State of Inno∣cence.

Widdow good,

her character. Give us leave to point out a good Widdow, that he who cannot obtain his likeing and desire in a Virgin, may not be discourage ••rom venter∣ing on one who has been tryed, and is experienced in the grand Mysteries of Love, by which she is the more ca∣pable of Love; she is there∣fore a Woman whose Head has been cut off, and yet she is alive, and hath a se∣cond part of Virginity to act over. Her grief, though moderate for the death of her Husband, is yet not with∣standing real; it is not a vi∣olent storm that is soon over, but a still Rain that conti∣nu••s long, and soaks their Hearts with grief that is not easily removed; she continues her usual time in her Wid∣dows Estate, with a serious and modest reservedness, not by any Action or Gesture, showing as if she was willing to change, though for a great advantage, not only living sober and single, but Chaste and honest, making Virtu•• her study, and works of Piety and Charity her Recreation; keeping her self in all thing•• blameless, and her Reputati∣on unspo••ted; and though she goes abroad, sometimes about her business, yet she makes it not her business to go a∣bro••d, though 'tis no Crime so to do: In civil Affairs she is often forced to Act a double part, both of the Man and Woman: The remem∣brance of her Husband is im∣printed in the lively Pictures he has lest behind him; for when she looks on her Chil∣dren, she sees his Idea there, and places her fondness in giving them good Education, and bringing them up in the ways of Virtue. Her Husbands Friends are ever her Wel∣comest Guests, whom she en∣tertains with the honourable mention of their Friends, and her Husbands memory. If she c••n speak but little good in his Praise, she speaks but little of him, yet that to the best advantage, handsomly holding ••p her Discourse, so that his Virtues are shown outwards, and his Vices wrapped up In silence: She is a Champion for his Credit, if any speak against him, and always puts her special Confidence in God's Providence, as the best and surest ••usban•• to the Widdow, and Father to the Fatherless, and therefore she seeks to keep his Love firm to her,

Widdowhood,

though it su∣persedes those Duties which were terminated meerly in the person of the Husband, how∣ever it endears those that may, and ought to be paid to his Funeral Dust: Love is as strong as Death, and reaches beyond the fatal stroak he gives, to make a separation where Lives were so nearly linked in one for she will have Love, and cherish his Memory, though his person be snatched from her, and laid up in a gloomy Grave, till the Morning of the Re∣surrection; yet his Idea re∣mains with her; a Modest Funeral any one bestows, for decency towards the Dead is comely and Charitable, but she after having bathed him with her Tears, embalms him in her Mind, and gives him there a Monument, last∣ing as her Life. If she have Children by him, she keeps them as the dear Pledges of their Conjugal Love, tender∣ly and careful, bringing them up in the ways of Virtue and Piety, and they serve as so many Lively Pictures of her deceased Husband before her Eyes, and are the dawning Comforts of her Life, in the solitude and darkness of her sorrow; her care is so to Edu∣cate them, that they may wor∣thily be esteemed the Off∣spring of such a Father.— We now suppose the Funeral Solemnity over, and the ex∣traordinary torrent of Tears begin to be decreased into a calmer stream, wherefore we think it will not be an ex∣traordinary boldness, but such a one as may be pardoned by a Virtous Widdow, if we intrude a little into her Retirement, and consider som∣what that may be advanta∣gious to the state of Widdow∣hood. A Widdow then may more than conjecture, when God takes away the dear com∣panion of her happiness, and reduces her to a Solitude, he does it to sound a Retreat from the lighter gaities and Jollitries of the World. The Jews were very early wont to put their Women in mind of the brittle and unstableness

• of earthly Joys and pleasures, and that we must be mode∣rate therein, by breaking a Glass that the Bride and Bridegroom drank in on the Wedding-day, at the Table before their Eyes: the Wi••∣dows complying with Civil custom, to inure her self in darkness for a while, incul∣cates to her, that she should put on a more reti••ed tem∣per of Mind, a stricter and sevearer Behaviour than be∣fore; not to cast it off with her Vail, but to let it be the constant Dress of her VVid∣dowhood; for as that state requires great sobreity and Piety, so it affords divers advantage•• towards it, more than the Marryed are allowed. For that she, as St. Paul says, who is Marryed, care••h for the things of the World, how she ••••y please her Husband: But God now has called away that care from her in a VViddow-state, and given her a large oppor∣tunity to dress and adorn her Soul in Robes of Righteousness, as fit to meet and be embra∣ced by the glorious Spouse, who will sollace her with Anti-pasts of Eternal Love; those Hours that before were her Husbands right, seem now to devolve on God, the grand Proprietor of our time: That Discourse and free Conversa∣tion wherewith she entertain∣ed him, she now converts in∣to Coloquies, and Spiritual Intercourses with her Maker; ••nd that Love, except the retaining of his Memory, which before was only hu∣main, may now be the chan∣ging of its Object, acquire a sublimmity, and exalted to Di∣vine; so that from a Loyal Duty and Conjugal Affection, it becomes the Eternal work and happiness of Angels, the Ardor of a Cherubin; thus may she in higher Sense than Sampson's Riddle aimed at, fetch Honey out of a Carcass, his Corruption may help to put her on Incorruption, and her Loss of a Temporary Comfort, may state her in one that is Eternal, which will be a blessed Exchange, and this will bring a Bles∣sing upon her Children and her Substance. — Widdows ought▪ according to the pro∣portions of their Abilities, to Exercise themselves in Works of Charity. There was in the Primitive times an Order of Religious Widdows, men∣tion'd by St. Paul, 1 Tim. 5, Whose whole Ministry was devoted to Charity. God high∣ly approves of Alms-giving, if done sincerely, without grudging, or expectation of Wordly applause, and takes it as done to himself; and therefore none need doubt but he will repay it with a large over-pluss, at a day when a Catalogue of their Alms shall be laid before him, as a Testimony of their well doing, and procure them the Eulogy, of well done thou good and faithful Servant. Timothy

• tells us, that a Widdow who liveth in this pleasure, is not dead whilst she liveth, 1 Tim. 5.6. But on the contrary, shall live when she dies; when she resigns her breath, she shall improve her Being unto one more glorious: The Pray∣ers of the Poor, like benigne Gales, shall gently bear up her Soul to the Regious of Bliss, and she who has che∣rished the Afflicted Members, shall there be indissolubly u∣nited to their glorious head. — Widdows indeed are al∣lowed Marriage, and many of them after they have wept a while, and shed a few Tears to the Memory of the de∣ceased▪ throw off their Veils, dry their Eyes, and look out for new Embraces, which is very indecent and unbecom∣ing the Gravity of a Widdow, since Marriage is so great an Adventure, that once for ma∣ny Reasons, seems enough for the whole Life, for whether she has been either adverse or Prosperous in the first, it does almost discourage the se∣cond attempt. It was the say∣ing of a Young Widdow Lady, when her Friends ad∣vised her to a second Mar∣riage, that she had two reasons to object against it, viz. That having had a Husband, ra∣vished from her by the hand of Death, whom she loved a∣bove all Earthly things, and he as entirely cherished her. If it should fall out, she should be matched to one of a cross and a stubborn nature, it would break hier tender Heart, and if one as kind and obliging as the former, she should always be in fear of losing him, which would cre∣ate her a doubt grief; but we do not find many Rich, and Beautiful young Widdows in our Age of her Mind. All Civiliz'd Nations however, have by custom set a time be∣tween the Death of one Hus∣band and the Marriage of another. Numa made a Law that no Widdow should Mar∣ry under ten Months, and if she transgressed, she was to sacrifice as for a Crime done; so that Octavia could not be Marryed to Mark Anthony, till three degrees of State had passed to supercede that Law. — Widdows in their Choice, ought to consider how they make it, left by unadvi∣sedness it reflect upon their Reputations, and their former Prudence, and Conduct of Af∣fairs be brought in Question: When the Year therefore, that modesty Allows with us (though some have made but a Spider VVeb of that cu∣stom) is expired, then she may chear up her Melancho∣ly, and put on her former brightness of Beauty that has so long been hid under a cloudy Veil; but avoid all wanton Amorous Glances, and Toying, and if Age has stol∣len upon her to any Degree, it will not be in the least commendable to go in gaudy

• flanting Apparel, but rather grave and modest Attire. Marriage in all degrees is so close a Link, that to have it easy, the proportion of Par∣ties must be considered, and first in respect of Fortune and Quality. It is always to be wished that there should be no considerable disproportion; those that come together upon the Level, are of all the least subject to such Upbraidings as frequently attend a great des∣cent of either party; 'tis therefore no prudent motive, by which many VViddows are swayed, who having good Estates of their own▪ Marry bare∣ly for a large Title of Ho∣nour, without considering their happiness in it▪ which brings them in a short time into the contempt of their Husbands, of which we have had many Examples: And on the other hand, for a VVoman to mar∣ry very meanly, and far be∣low her self, is the worst of the two, for such kind of Matches are generally made in a transport of Passion, but when that abates, and is no longer, leaving her to sober Reflections: How many dis∣orders does it create in her Mind? VVhat anger does it create in her against her self, and Accusations of her rash∣ness and Folly, when too late to be remedyed? and this cre∣ates contention and strise. — VVe find that a state of Sub∣jection is a little sweeten'd by the dignity and worth of the Ruler, for as it is more ho∣nourable, so it is likewise more easy to be born: The basest Spirits, of all others in com∣mand, being most Imperious, and it will not certainly a little grate a VVoman of ho∣nour, when she reflects how she has made one of a Servile mind Master, who perhaps before would have thought it a favour to have been enter∣tain'd as her Menial Servant, and what adds more to dis∣content! Such Matches fre∣quently reflect on the modesty of the VVoman; censorious People making such con∣structions on it, as first jump into their empty Sculls. It being presumed, that when the distance was so great, the Advance must be on her side, or the other would not have had presumption enough to attempt it; so that she is ra∣ther blamed than pittyed; too frequently, we must confess, such matches have been clapt up, and proved very unfor∣••••••••te. — VViddows, the premises seriously weighed and considered, ought, if they in¦tend for marriage, to be very deliberate and cautious in their choice, for when Vir∣gins, who are not presumed so capable of Understanding, and therefore sooner deceived, are acquitted, they will be censured if they miscarry; therefore it is their main concern, well to Ballance their minds, and to see that their Passion gain not the Ascen∣dant

• over their reason. Let them likewise consider their Opinions in point of Religion, for that many times, though it should be the very cement of Peace and Union, man•• times makes a difference, and opens wide breaches to dis∣putes; and those to jarring, and those jarrings let in dis∣content. It is certainly very uncomfortable, that those who have so closely combined all their other Interests should in the greatest be disunited, when one House and one Bed holds those which one Church cannot. And then again, ano∣ther Mischief is the Servants, according to their different perswasions bandy into Leagues and Parties, so that it ter∣ribly shakes, if not uttterly destroys the Concord, that should create a happiness in the Family. — We find ano∣ther particular in which any great disproportion is to be avoided, and that is inequa∣lity of Years; for the Hu∣mours of Age and Youth so widely differ, that extraord••∣nary skill is required to com∣pose the discord into a har∣mony; when an Old Man Marries a young Woman, here is usually Jealousies on the one part, and loathings on the other; and if there be not a large degree in both, or at least in one party of discretion; there must una∣voidably follow perpetual dis∣agreements, which by a suit∣able choice might be avoid∣ed; But in this case, that does not often happen among those we are now speaking of; we confess the Avarice of Parents many times force Virgins upon such Matches; but Widdows who for the most part are at their own discretion to chuse, rarely make such Elections, com∣monly the inequality falling on the other side; they to sa∣tisfy their Desires, Allure young Men to them with their Riches, yet soon see their Folly in doing it, and are punished for their dorage. It is indeed strange that those who should be preparing to make their Beds in the Dust, should think of a Nuptial Couch. A Philosopher being demanded what was the fittest time for Marrying, gravely replyed, The young should not Marry yet and the Old not at all. The Wise Man consider∣ing the Follies, and deplo∣rable condition of such Doat∣ers. asks the question, viz. Who will pity a Ch••rmer, when bitten by a Serpent, Eccl. 12.13. How can any one of years if Reason be consulted, flat∣ter her self with her feeble Charms, to fix the giddy Ap∣petite of Youth; but when these things are transacted, Reason is not called to the Council, Lust and an Infati∣able desire, joyned with Fol∣ly and precipitated rashness, and give their Votes to hu∣mour a present Appetite; no fatal Warnings the Carier

Women Admirable,

for Sundays Virtue. After Din∣ners Solicitations of the Em∣perours and other great Po∣tentates, Ambassadours to the Pious Heroick, and ever Renowned Queen Elizabeth, for the Tolleration or the Popish Religion in her King∣dom; she silenced their Importunities with this weight∣ly and reasonable Answer, viz. — That to let them have Churches by the others, she could not with the safety of the Common Wealth, and with∣out the wounding of her Honour and Conscience. &c. for what ever Doctrine is contrary to Godliness is dangerous in a State, and opens a door to all Mischief and Wickedness, and therefore Popery be••••ing that stamp, she resolved not to allow the publick Exercise of it in her Dominious

Ann,

The Beautiful and Virtuous Wife of King Henry the Eight, and Mother to Queen Elizabeth was condem∣ned upon the false accusation of some Popish Favourites, who secretly Envyed to s••e a Lutheran Queen ascend the Throne, and therefore resol∣ved to change it into a Scaf∣fold, the which when she ascended with Courage and Modesty, where there were but few dry Eyes besides her; she said, that the King was con∣stant in advancing her, for a private Gentlewoman, had rais∣ed her to the Honour of a coun∣tess, then a Marchioness, and lastly to the highest of Earthly Honour, even to be his Queen, to whom she had been just and faithful, and that she must now, at her going out of the World, give him her Hearty thanks, that since he had no more Wordly Honour to Agran∣dize her, he had taken Care to promote her to what was more glorious in Heaven by making her a Martyr; to become a Saint in Blessed Realms of E∣ternal Life. — After Her Death these Verses were Written of her.

Phoenix Anna Ja••et nato Phae∣nice dolendum, S••••••la Phoenices null Tullisse∣Duo. Here Ann a Phaenix Lies, who bore her like 'tis said. Never one age two Phaenixes has had.

After this another Fair Court Star set in Blood, though deserving a better Fate. The Lady Jans Grey, who had Married Gulford Dud∣ly Son to the Duke of Nor∣thumberland; and was after King Edward the Sixth's Death Pursuant to his will, Pro∣claimed Queen to avoid the return of Popery, by the coming of Mary, afterward Queen Mary to the Crown; but Fate consented not, for upon Mary's Proclaimation, Northumberlands Army, with which he went to oppose her, disserting him, he was

• ...

  taken Prisoner and soon af∣ter beheaded; the Young Queen thus disserted, trusting to her Innocence and Vir∣tue, as her guard and de∣fence, found them too weak where a Crown was in com∣petition; for she with her Husband was sent to the Tower, where She continued a Mirror of Piety, constancy and Patience; being of the Royal Blood, as Grandaugh∣ter to Mary, second Sister to Henry the eight. Tho she was very Young when this affliction fell upon her; she was an extraordinary Schol∣lar, well skilled in most Lan∣guages; during her Impri∣sonment, she writ upon the Walls these Verse••.

  Non Aliena Putes Homini •••••• nb∣tingere possun•• Sors Hodierna mihi 〈◊〉〈◊〉 erit ika tibi. Think nothing strange, chance happens unto all My Lot's to day, to Morrow thine may fall. And again Dio Javante nill no•••••• Livor malus, Et non Juvants nil Juvat Labor grats Post Tinibras — spero Lucem If God protect, no Malice can offend me, Without his help, there's no∣thing can defend me After Night — I hope for Light.

  She was so unconcerned at her Death, though not above 16 Years of Age, that she not only bore it with singular patience and constan∣cy, but se••t to comfort the Duke of Suffo••k her Father who was in Prison, and soon after suffered in those Bloody Mazean times, when Popery had got again the upper hand; to comfort him by her Let∣ter, to Persevere in the Pro∣testant Religion; and if be had the hard Fortune to be cut off to Dye worthy of his Hon∣our, and like himself, but not at call to g••••••ve for her, for she was going to a happy Kingdom, to the chaste Embraces of her Lord, where she should be out of the reach of Trouble and Malice, and sit down with Joy and Peace; so that when this Incomparable Lady Dyed, no Body could refrain from Tears, no not her very E∣nemies, whose Spleen had brought her to so early and untimely an end. — At the time when the Protestant Religion, under the Pious Care of King Edward the Sixth flowerished, the Duke her Father had one Mr. Harding for his Chaplain, who seemed very Zealous for the reformed Churches, but when Queen Mary came in, and had set up Popery, he Wind∣mill'd about for promotion, as some did in the last Reign, and became a very bitter Enemy with his Pen and

• ...

  Tongue against the protest∣ants, which so Grieved this Pious Young Lady, that she writ to him when she was in Prison, to remember from whence he was fallen, and to do his first Works; which Letter for the satisfaction of all Pious Young Ladies and others, pen'd by one of such tender Years, we have thought fit to insert, that her great Wisdom and Learning may be evident to the World. Oft, says she, as I call to mind the Fearfull and Dreadful say∣i••gs of our Saviour Christ; that he who putteth his hand to the Plough, and looketh back, is not meet for the Kingdom of Heaven; and on the contra∣ry, those comfortable words that he spake to those who forsake all and follow him. I cannot but marvel at thee, and lament thy case, who seemest sometime to be a Lively Member of Christ; but now the deformed I••pe of Satan! Sometime the Beautiful Temple of God, but now the Synagogue of the Prince of the Air; sometime the unspotted Spouse of Christ, but now the shameless Paramour of Antichrist; sometime my faithful Brother, but now a stranger and an apostate; sometime a slout Christian Soul∣dier, but now a cowardly Run∣away? yea, whon I consider these things, I cannot but cry out unto thee, thou Seed of Sa∣tan, whom he hath deceived, and the World hath beguiled, and the desire of Life and pro∣motion subverted; wherefore hast thou taken the Law of the Lord in thy Mouth? where∣fore hast thou preached the Will of God unto others; wherefore hast thou Instructed and exhor∣ted others to be strong in Christ when thou thy self doest now shamefully shrink away, and there∣by so much dishonour God; thou preached'st that Men should not steal, and yet thou ste••lest abo∣minably, not from Men but from God committing h••inous Sacriledge, robbing Christ of his Honour: chusing rather to live with shame, than to Dye Honourably, and to Reign Gloriously with Christ who is Life in Death unto his. Why dost thou shew thy self most weak, when thou standest by most strong? The strength of the Fort is unknown before the assaults, but thou yeildest up thine before any battery was made against it, &c. And after many other Excellent Passages she thus concludes: Let I pray you the lively r••∣membrance of the last day, be always before your Eyes; re∣member that Runagates and Fu∣gitives from Christ shall be cast out in that day, who setting more by the World than by Heaven, more by Life than him that gave it. Did shrink and fall from him who forsook not them; and also the inestimable Joys prepared for them, who fearing no perril, nor dreading Death, have manfully fought, and Victoriously Triumphed over the Powers of darkness, through their Invincible Captain, Christ

Women Destroyers,

of the Danes, and the Priviledges they Enjoy by it. When they were destroyed, is already recited, and riding the Land from such Mortal Enemies, by the consent of the King and his Nobles, which all the Men ascented to the Women, were allowed the right hand of their Husbands, which custom continues to this day (though some will have it that it is only a fulfilling the old Proverb, that the weak est goes to the Walls) That they should have a third of all their goods and Chattels upon the Husbands decease, and take the upper end at the Table, upon all Publick Feasts, and some others, which the Women being ve∣ry politicy in matters of their Prerogative, have strictly maintained to this day and in many things go beyond their character, so that no Women in the World have the like Priviledges and ten∣der Indulgences, which made a Spaniard say, if there were a Bridge made over the Narrow Seas, all the Women would run into England, and the Horses for the hard use∣age they meet with, gladly run out of it.

Women Buried alive.

When the Plague raged at Collen, 1357. One Richme•• Adolick a Noble Lady Died in appearance, and as the Fashion was then, had her Rings and Jewels buried with her, of which the covetous Sexton having notice, came with a Companion of his to dig her up, and that be∣ing done, they opened the Coffin and going about to pull off her Rings, she rose up in her shroud, at which the Sacrilegious Villains being concious of guilt and oppressed with fear, fled and for haste left the Lanthorn, and the Church door open, so that the Lady loosing her self, took up the Lauthorn and went home; her Hus∣band hearing her Voice, was as much terrified as the o∣thers had been, but by de∣grees lessening his fears, he received her with Joy, when he perceived she was a living coarse, and not a Ghost or Spectre, and she confested to him that she had all that while been as one in a sleep, till two men came rudely,

• and waked her, but when she was made sensible, that she had been buried, she started, and then praised God that those Men's Evil pur∣pose has been the means of her safety; and being there upon taken great care off, she recoverd her health, and lived to have three Sons af∣terward as appears by her Monument Erected in memo∣ry of so strange a deliver∣ance, and stands now in the Enterance of the Apostles Church in Cologne. In the same City one John Duns called Scotius, falling into an Appoplexy, was buried alive, but had not the good For∣tune as the other, to be timely relieved, for before he could be taken up, he had beat his Brains out against the Grave Stone. — Wanting of the like sad mis∣fortunes is not in our Age, for to the knowledge of many hundreds about London, in the Year, 1661. One Law∣rence Cawthorn a Butcher in St. Nicholas Shambles who having provided all things for his Marriage, it is doubt∣ful whether too much strong Waters, or Opium given him by his Landlady, who aimed at what monys he had got, and knew she should not be the better for it, if he Mar∣ried; cast him into a pro∣found Sleep, so sleeping all that night, and all the next day, she got some of her con∣federates to give out he was dead, so buried him, but the next day being Sunday, as the People passed to Church they heard a strange groan∣ing in the ground, but for a time could not tell what to make of it, growing louder, though a kind of a hollow found, they informed the Churchwardens of it, who only Houtted at it as a delusion of the Senses, but the next day being better informed and all circumstances consider∣ed; this new Grave was open∣ed, and the Body found warm, though dead with the stifling vapours and violent beatings against the sides of the Cof∣fin, upon news of which the Barbarous Old Woman fled, and we do not hear she e∣ver was found again. Woo••ing, is like the Porch, through which you must en∣ter to the more softy structure of Matrimony; the fair one to whom the Young Lover intends his address of Co••rt∣ship, being pitched upon; he spruces himself up as fine as may be, makes an enqui∣ry at some distance of her birth, education, and good parts, but more particularly what her portion is, or is likely to be, being some∣what satisfied in these par∣ticulars, his next care is to gain admittance, which he does by being introduced by some Friend in credit with the Parents: If she be a Vir∣gin and under their Jurisdi∣ction, or by the Irresistible

• Charm of Presents to her wait∣ing Maid or Confident at first, ••unfess he be a pert noisie Fop, and then he commonly mars the whole Project at the first dash, unless she be as senseless as he) he says little but pays it off with thinking, and is hugely plea∣sed in contemplating her Beau∣ty and Gentiel Carriage, nor stays too long, least he should be counted trouble∣some, but with a profound respect, conjuing almost to her Knees; he takes the li∣berty to impress her fair Hand with his warm Lipps, which is as much as he dare presume, or pretend to, at this time. and so takes his leave. Then his business is immediately to run from Ta∣vern to Tavern, to find out a Friend to whom he may impart the weighty Joy that struggles and labours to get vent; one being found, down goes his Hat and Gloves up∣on the Table, and presently he lets him know, what he has been about, by drink∣ing of the Ladies health, which being past he tells him what pregnant hopes he has of be∣ing the happiest Man alive, in a Wife, and then giving the Table a hard Thump with the Palm of his Hand, he cries, I prote••t she is the prettyest smirking Black-Eyed Rogut; the most Witty and Beau∣tiful that ever I saw in all my Life. O that I had her but in her Night Cloaths. P••••, says the other, willing to humour him, and drive on the A∣mour) never fear it Boy, were I in your condition, I'de make no more of it to have her, than to drink off this Glass, and so heres to her again. Come, says the Spark. fill it up to the brim, I'le pledge it with all my Heart, and Soul, and re∣turn you a hundred thousand thanks for the good encou∣ragement you have given me, and so taking off one Glass after another; drinks on till in a pleasing Extasie, he fancies he has her in his Arms. He is altogether uneasie, till he makes a second Visit, and thinks Time runs too flow, till he can find a convenient opportunity to do it, and puts himself for that purpose, into the finest Garb that a Consult of the nearest Taylors about Town can contrive, con∣cluding that or nothing will win her; and upon his first entrance, he will be sure to renew his Civility to her Maid that Combs her Hair, and dresses her, as being sure she has her Ear most, and the fit••est opportunities to ob∣lige him, in telling her Mi∣stress fine Love Stories to encline her to favour him. And although she may be no Adorer of Images drawn in full proportion, yet he pre∣sents her with part, Imprint∣ed on Gold, which begets such a Character of him in her Mind, that she will not fail to discribe him as the

• most accomplished of Men, by running over every part of him, to his commendation, as having in him something beyond the neatness of other Men; recommending him to the young Lady, as the only person deserving her Affecti∣on. If the Lady seem some∣thing Coy for decency sake, it is no more than what he was reasonably to expect, left he should come too soon, or too bluntly to the main Question, and put her to a Nonplus before she is prepa∣red for an Answer, however he has the happiness to find her Complaisant and modest∣ly Civil; no Clouds of Scorn or Disdain over-cast her Beau∣teous Face, and threaten him in the Love Voyage he has undertaken, and this Encou∣rages him to proceed with Alacrity; he now has an en∣couragement to stay longer than before, without being thought tedious or trouble∣some, and when he goes away, he takes his leave with a greater satisfaction, and not altogether without some assu∣rance of being happy in the progress of his Affairs, for in his absence he has a Soli∣citrix to manage his cause, who fails not to be her La∣dies Remembrancer, and ra∣ther than fail, will present her with a Bill she has taken up in the Street, given out, as he terms himself, by some famous Astrologer, and press her to consult the Stars in this weigh∣ty Affair, where to be sure this Pretender to Art, and Familiar of the Destinies, will be always on the Lovers side, because he knows it best pleases the Querant to be confirmed in what she most wishes and desires. To do this with the lesser obser∣vance of any of the Fa∣mily, she sacrifices her Prayer time to wait upon the Devils Secretary, and returns with satisfaction full of the Idea of her Amorist: and at this next interview she begins to settle her Affections. Then Letters pass between them, blessed with the secret im∣pression of Amours, recom∣mendatory Kisses, which are read over and over, the bet∣ter to be understood, and laid at night under the Pil∣low, to produce pleasing Dreams of the Joys that are to be found in marriage: he especially then flatters him∣self with his being encircled with a thousand inexpressible pleasures. — We must now consider, that it is not long e're News is brought him by his industrious Pentioner, that his Mistress is to be at a Ball, with an Account of the exact time and place: This makes his heart to cut Ca∣pers for Joy, that he has a convenient oppotunity put into his hands. To shew her he's a man of breeding, and that his Friends brought him up at a Boarding-School; he fails not to give his at∣tendance,

• set out in the best fashion and form, and is sure to get there before her, be∣cause she shall see how du∣tiful he is in his Attendance; and she no sooner enters, but he rises from his Seat, and makes his low Obeisance to her, that it may be obser∣ved, she has a servant there obsequious to her commands: and though he sits again, his feet and hands keep time with her in the Dance she undertakes; and when she comes to place her self by him, which he intreats as the greatest of favours, pretend∣ing to whisper her un∣der her Hoods, he steals a kiss: At which she blushes, but it is not observed by the company: And seeing her offer to take out her Hand∣carchief, he officiously pre∣vents her, by wiping off the pearls of Sweat that hang on her Ivory Forehead with his own, dipt in Essence of O∣ranges or Jessamine, squeez∣ing her small soft hand, and telling her a thousand pret∣ty Love Stories, which makes her simper and smile, as well pleased with his discourse; and then taking his turn to shew his fine shape and acti∣vity, the neatness of his Limbs, and roundness of his Calves, &c. He starts up, and falls a Dancing like any thing, and if she applauds it, he is so over-joy'd, that the ground can scarce hold him; he capers as if he were treading on Clouds. Then suppose when he is tired, a Gentleman in an obliging way takes his Mistress out; he takes her motion to be the most charming sight in the World, admirers her swiming Carriage, and the decent holding of her Petricoat ra∣vishes him; and when almost wearyed, she retires and comes again to take her place by him, ex••asies of Joy seize on him, and he softly whispers in her ear: I protest and vow, Madam, you dance like any Angel. At which she smiles, and wipes her face, but puttiug up her Handker∣chief carelesly, he watches his time to steal it from her, and then concludes himself as rich as Cr••ssius; besides, it works miracles, and makes him a Poet in spight of na∣ture or Art; for he will be∣sure to send her a Copy of Verses; upon the manner of doing it, though he never writ any before in his life, so that she thinks her self doubly recompensed for the loss of it. — We now are come to the breaking up of the company, and the tak∣ing o•• leave: When in going down stairs, he humbly petiti∣ons her, that he may yet have another favour added to the many she has already blest him withall, and that is, to wait upon her to a Colla∣tion he has before-hand or∣dered for her at a Tavern:

• She seems unwilling to grant it, pretending it is unneces∣sary; and besides, she is ne∣ver to go to such places, but moreover to be ••ate a∣broad; but her Waiting-maid seconding him, his civil prof∣••er between willing and un∣willing, is accepted, with I vow and protest Betty, you are a strange Wench to urge me to this; you very well know, how angry my mo∣ther will be, it I keep not my time with her. There may be something in that, Madam, replyed sh••, but for once and not use it, cannot be much taken amiss; and this wheedle Infallibly con∣jutes a Crown Piece into hand out of our Young Masters Pocket, and away they rat∣tle in a Coach, though it be but a bow shot off; for you must know she must not be permitted to dirty her shoes, in crossing the way, or ven∣ture the hazard of stumbling and stepping over a Kenuel; and whilst the Wheels are Rowling them thither, he poures his Amrous discourse into her Ears, and reading a Lecture in commendation of her Beauty, talks of no∣thing but Roses, Lillies, Sun∣beams, Rain-bows, Corral, Snow, Arabian Spices, and perfumes, Amber and the like; from whence he draws smiles and inferences which makes her blush, but the darkness hides it, and then he concludes with a Kiss; and being by this time arrived at the Bacc••inolian Pallace of entertainment. the Rhennish and Sugar inspires the re∣newal of his discourse; and the Table, to show Love, Love is no nigard, is spread with ten times more than there is need off, so that when the repast is over, Bet∣ty passing a complement in favour of Frugality, fills her Handkerchief with what best pleases her Tooth as a re∣serve, and the rest being on∣ly looked upon as fragments, is left to the drawers dispo∣sal, and so he goes down to the Bar and discharges the Reckoning, to keep them ig∣norant, least they should re∣pine at the Expenses, ••and then my Landlady comes up with her Bottle and makes a present of it to the Young Lady, with a welcome to her house, which is taken as so great a favour that it brings half a Crown into the Draw∣ers Pocket, and now they begin to talk of going home, where one is appointed cen∣tinal beforehand to let them in without knocking to dis∣turb the family at such a time of Night, and is sure to be gratified the next visit; for Betty will not forget to bring it in one way or o∣ther, who did them that service; however the Mother is up, for she cannot sleep till her Daughter is in Bed, yet to deceive her, and put a better colour upon the

• matter, they slip by the Par∣lor door up stairs, and im¦mediately change their dress to their Night cloaths, and then begin to stamp about the room, that they may be heard; the Mother then calls, and they presently make their appearance: and the First Salutation they meet with is, alas Daughter! where have you been? (though she knows as well as her self per∣haps) I wonder you will stay out thus late, it is not well done. Now whilst our Young Mistress is framing an ex∣cuse, and it sticks between her teeth, Betty, briskly pre∣vents her with replying, Why truly, Madam, we have been above stairs this two hours; did you not hear us come in? and if she replyes no, o¦ther confident is called to vouch it, and so all is well again.— We leave them now to take their rest, as well as they can, for thinking what has passed, and follow our young Inamoreto, who by this time is ratled to his Lodg∣ing, highly pleased and full of satisfaction; and having thrown himself into Bed, falls asleep: After some wanton Conceipts and Dreams all Night, of Kisses, Dancing, Drinking, Treats, and Dis∣coursing with his Fair Mistress, talking of her, and to her in his sleep, as if she was present; sometimes ••alling so loud into Rapturous Expres∣sions, that he disturbs the Family, who not readily un¦derstanding the Cause, take him to be Crack-braind, when they hear him at such an unseasonable time of Night▪ talk of Angels and Goddesses: The Morning he ••in is her Handkerchief, after having kiss'd it many times, sets about his Poetry, which for the most part he studies in Bed, whipping out to his Desk to write now a line, then in a∣gain, to consider of another that will twist with it•• but above all, is much puzled to find a Rhyme to match with Handkerchief, and not hitting on it, he puts ••it into the middle, and make•• one more easy serve at the end: As,

  Fairest of Creatures, wonder well you may, How your fine Handkerchief is gone astray! But I could tell you, wou'd my Muse be kind, It is not lost, although it lay'd behind. It was content, though you would go, to stay With him, who does the Owner Homage pay.

  By this she knows he has taken it as a love Token▪ and expects either a Gold∣watch or a Diamond Ring in exchange at the next Meeting.— We pass over the Pleasant Diversions and Treats he accomodates the Lady with at Bartholomew Fair, if the Wooing happen

• ...

  about that time, or continue till then. Nothing that is rare must scape her senses of Seeing, Tasting, Hearing, Smelling, and Feeling; nor must she go thence before she has taken a turn or two with him in the Hospital, & made a Visit to the Lotteries and Raff••ing Shops, where he humbly beseeches her to throw his Mony away in trying her Luck, or to place his Mony for him on the Figures, not doubting, but she has a great command over the blind God∣dess, and can make her turn to his side•• i••••spight of her Teeth••••o and so making her a large ••••esent of Plate and China over and above what she has coyly receiv'd. He takes courage, and setting a good face upon it, waits on her home in a Coach, not sneaking away as before, but with his Hat in one hand, and her fair ••and on the other, in he leads her. The Mother is ready to receive them; and the Daughter immedi∣ately falls to shewing her, and relating the History of the Proceedings. The Mo∣ther then gently chides our Spark for being so extrava∣gant, and blames her Daugh∣ter for ••uffering it; which he excuses with a P••gh Dear Madam, these are only small Triff••es; I am only sorry this Lousy Fair afforded no∣thing rarer, or of greater va∣lue: And then a Bottle or two being sent for, if there be none in the house; and having drunk briskly about, his Tongue String is loosed to the purpo••e; He is able to ask his Mistress the Question, and demand the Mothers consent, if there be no Father in the case: However, the Mother in such Matters is always consulted, and left at her discretion, to mould the Father into a com∣plying temper, as best able to deal with him: He at first meets with some excuses of unpreparedness for Answer, but so faint that the con∣cernment as to Jointure Por∣tion and the like, being well weighed and rightly, stated, he from the little difficulty he finds to hinder the pro∣gress; he from that very mo∣ment, dates himself Cock sure of being made Master of his Wishes, and things being in a fair forwardness, he now has free Access, and he is highly pleased to find him∣self the only Welcome Guest of the House, and he is not only profoundly Respected by the Servants, who had so of∣ten tasted of his Bounty, but by the graver sort, and of those that were frequently summoned thither to consult the Affair in hand, so that he is in a manner become one of the Family; and he is migh∣tily pleased to hear large commendations and Encou∣ragements upon his Mistress, on every hand; what a virtu∣ous, diligent, careful, kind,

• ...

  good-natur'd and dispositioned Wife she is like to prove, and this makes him hug him self in his Approaching hap∣piness. In the mean time, if he were but in Lodgings be∣fore he take a New House, and the Workmen are hasten∣ed in the sitting it up, fit for the Accomodation of the Bride: No colt is spared to render it pleasant and taking; and least any thing should be amiss, he carries her to see the forwardness, and to give such directions; as she thinks more convenient; and a large Entertainment is provided for her, and such as she is pleased to bring along with her, and the Place he had left him by his Indulgent Mother, and upon the account of se∣veral Legacies over and above what the Gossips presented ••t ••his Christening, are expo∣sed in the most ample man∣ner; and though all be very splendid, and more than is requisite, he gentielly excu∣ses it as a Batchelor Fair, and doubts not but there will be •• large amendment to enter∣tain his Friends, and Vi∣sitants, by her more prudent management: When she comes to take Government of house∣hold Affairs upon this com∣mendation, obliges her to spread her Fan over her Face, to hide her Smiles and Blushes, which is infinitely taking with our Spark. — We now come to consider, this Entertainment draw∣ing to an end, and that he cannot acquire himself like a Gentleman, unless the workmen to their own management waits upon them home, he then leaves them a Guinea to drink her Health, but not so private∣ly but that she must take notice of it, and they with their Hats in their hands address their Thanks to her, as the cause of their well∣faring. Now no sooner brings her back, but he finds divers congregate to see and con∣gratulate Madam Bride, that is to be but more longing to see Mr. Bridegroom, in posse, that they may pass their Vir∣dicts upon him: Well, says one, they are a very fine couple, and Providence is very kind in bringing them so near together, to make one another happy. But when, says another, is the day over! O very shortly, cryes a third. Truly, says a fourth (for you must know they are of the Female Sex) I should think every minute ten, till the time came, and blame the Lazy Hours for rowling no faster on. I should never be at rest till the business was compleated, and then to stop their Eternal running on in this pleasing Dialect, The Mother is forced to interpose, and tell, it shall not be done very hastily, but with delibe∣ration; for she being her on∣ly Daughter, she intends to Marry her like her Child, and that the show may be the

• ...

  more magnificent, she is con∣tent to throw away the Du∣ties upon her own Parish, and Marry her at one more re∣mote; this is approved by all, and her prudence in it highly commended, that it may not look like a stollen Wedding, but a splendid pro∣cession to dazle the Eyes of the gauping Croud; out young Gallant having patiently thought with no small Exta∣sie of mind, and heard all this, takes the boldness (for now he thinks he may do it with some authority) to call the Maid, who knowing his mean∣ing, brings a clean Glass, a Bottle of Wine, and a Dia∣per napkin; she then, with out any expecting orders fills out a glass and Presents it to her old Mistress, who drinks to the Lady that stands or sits on her thumb hand, who presents her service to the young Gentlewoman and wish∣es all manner of happiness; at which he bows very low and receives a bumper, with an Orange or two, and presents his service, with many thanks for the favour that is done him by his opposite, or her that is nearest him, who rises and courtizes to our young Mistress, highly com∣mending her choice, telling her how happy she should think her self, if she would chuse for her; likewise the Modest Virgin, then only sips and sets down the Glass, be∣ing too bashful as yet to drink to her Lover, though she has a longing mind to present him her service, and will drink to no body else, least he should take pet at it; however he takes up the Glass, and marking with curious Eye, where her Ruby Lips have touched it; he commends his service to a third, and is sure to drink just there; and then some Sweet-meats being brought, he observes what she likes best, and that pleases him mainly, all the rest in his esteem not being valued a straw. This being over, and the company dismissed, he takes a turn or two with her in the Garden, and breaths out his Amorous ex∣pressions in a freer air than the company would allow; at which she simpers, and some∣times blushes, not forgetting to tell him, she fears his Love is too hot to hold long after he has enjoyed what he desires, and then brings in a story or two for exam∣ple, to confirm her doubts telling, if he should prove un∣constant or crosgrained to her, it would soon break her poor heart; and perhaps at this last sentence, they may force a tear, which sets him a crying in earnest, and a renewal (with uplifted hand and sometime bended knees if the privacy of the place will allow it with decency of Vows and Protestation of Eternal Love, and constancy

• ...

  with all the dreadful Impre∣cations Imaginable, if he e∣ver alter or changes; inso much that hearing him often name Hell and Damnation, she is constrained to clap her Hand before his Mouth, least going on he should call up the Devil to fright her, and the better to allay the dis∣turbance of his mind, occa∣tioned by the mistrust of his fidelity, she is compelled to assure him, he has remo¦ved her fears and doubts, and she cordially believes whatever he says. This revives his Spirits, and throws him into such a transport of joy, that he imprints a thousand kisses on her fair hand, which She permits without reluctancy, or so much as attempting to draw it back; and then the Mutual Vow passes Irre∣••ocably between them, which is confirmed by a soft im¦pression on her warm Lips, a favour he before aspired not. To leave, being again taken, he cannot sleep all the following night, but comes to pay an early Visit the next morning, and the Mo∣ther understanding by her Daughter they are now sure together, and as the vulgar stile it Man and Wife. He is wink'd at, if his impati∣ence to see her▪ carrys him into her Chamber before she is up, and then what a Hea∣ven of Happiness it is to him to see her with part of her ••••ked Beauties carelesly dis∣play'd, like a little sleeping Angel, recumbent on her Al∣cove, and perhaps in a stolen kiss, sip Necture from her Ruby Lips, whilst she is trans∣ported in a pleasing Dream, and fancies the God of Love is making his Amorous Ad∣dresses to her. If she chance to awake, and start at the sight of him, blaming his un∣seasonable Intrusion, His ex∣cess of Passion is his excuse, and his awful retiring at a distance, justifies his having no dishonourable intent: This pacifies her; and thereupon She orders him to withdraw, and She will rise and come to him: Which he doe's with all the hasty obedience immaginable; and it is well if he Humbles not down stairs on such a precipitate retreat. And now perhaps as he passes through the Hall he sees a Porter with a bur∣then of Mony called in, as part of the Portion he is to receive with his Fair Mistress, which heaps Joys on Joys, and makes his heart so li••ht, the he scarce knows what to do with himself. Yet considering his Dearest will not be long absent, He goes to prepare her Morning Draught, of such as he knows is best agreeable to her Pal∣late and Constitution; and then out comes his Spirit of Amber or Golden Drops, to render it more Cordial, and conducing to the pre∣servation of Health; and as

• ...

  if he was about to sacrifice to a Deity, a Chaffin-Dish of Coals is set in a readiness, and as soon as She enters, he sprinkles it over with Mirth and Frankincense, to congratulate her Nostrills with a pleasing Perfume. This kind Officiousness the more endears him to her. — We are come now within three days of the Wedding, and the Taylor is the next person to be consulted; for although Nature furnishes all other Creatures with their Gaities and Adornments, it is left to his Mystery and Discretion, to set out the Lords of those Creatures, (whom She only brings nak∣ed into the World) to the best Advantage: So that be∣ing sent for with all speed, he informed them what was most suitable and agreeable to the exactest Modes and Fashions in wearing: But knowing those of that Pro∣fession to be bran••ed with an ill Name, and as some will have them, (though we know not how it can well be) Thieves from their Crad∣les, they took a Catalogue of the Materials, and conclud∣ed to chuse and buy them themselves, and especially for two other reasons, viz. the Young Lady to shew her Skill in choice and laving∣ness in bargaining, and her Amorist, not so much that he might be an Eye-witness to it, but that he might have the more freedom of discour∣sing with her abroad, than he could reasonably expect in a crowded Family, where She was frequently called away upon divers trivial occasions, whereby he was often oblig∣ed to break off abruptly, in the midst of his most Refined Rhetorick, or with a Com∣plement half thrust out, and the rest sticking betwixt his Teeth. And in their first undertaking of this kind, there appeared such a harmony of consent and Equality in liking, that it presaged a Lasting Concord: for whatever She made c••oice of in her con∣cerns, he approved and ap∣plauded her judgment: For indeed to be the more com∣plaisant, She asked his Ad∣vice in every thing, which Stuffs, Silks, Silver Fringe, Gold Lace, &c. he thought most suitable, and what She pitched upon mightly pleas∣ed him, and She on the o∣ther hand acquissed in his choice of Buttons, Cloath, Trimming, &c. And then for the Linnen, he resigns that to her management, as more properly her Province. This being over, the time of their returning was taken up in considering of, and naming the Bride Maids and Bride-Men, and who should be at the Wedding of their Friends on either side; and in that there was not the least scru∣ple, or disagreeing between them: She takes notice to

• ...

  those of her Sex, and leaves it to him to give the other an Invitation; and whilst this was doing, the Cloaths are made, and brought home, and were soon followed by a File of Sempstresses with Band boxes: His own happen∣ed to jump right, but the Lady having a delicate straight neat and slender Body; the Judges sent for to give their Opinions, found several faults when they were put on, as that it's sitting too full in the Shoulders, made her seem as if She were Hump back'd, that some Pleats were amiss, and the Body too big in the Waste; but above all, the Ba••••••ehead of a Taylor, making no distinction be∣tween so curious a piece of Natures best handy work and other Ladies, had put in unnecessary Boisters some∣what above her left Hip, to hide a supposed Detormity▪ where never no such thing was. This made her look upon it as an Affront, and made her a little peevish and fretful; which our Gentle∣man, who had never seen her frown before, highly resenting as to the occasion of bringing a lowring Cloud over so bright a Face, had like to have fallen upon poor Pricklouse, with Bastinado's : but ••earing such an Outrage might prove more distasteful to her, though in her own concern; he came to milder Terms, and cry'd out, You confounded Toad you, where were your eyes, in your heels, that you should be such a Bung∣ling Cods-head to see no better. Truly Sr. replyed the Swipster, it is no more than what is usual; for most Ladies give in little or more in that part: Besides th••se B••••••sters are no bigger than Crows Eggs; the ••••••st we usually make. A Plague of your Juing▪ continu∣ed yet our Cholerlck Spark; does this Lady look as if she went in on any side, or wanted Crows Eggs; take 'em away, and that speedilly, or I shall be in with your Crows ••a••e Q••••••••••! I'll crow y••••, and make you crow for your Mony before you g••t any till Crows lays, a∣gain, if you haste not to al∣•••••• and make all fit as it shou'd be (which was done to satisfaction. And herein our Gallant show'd his courage and discretion, viz. That he durst have broke the Tay∣lors Pate; but at a time when nothing but Joy was to take place, he would not let his anger break out so far as to interrupt it. Some fiery Spark, upon a lighter provocation, would have been apt to have unbridled his rage, and let it loose to the ruin of his Ears, who had put such a trick upon a La∣dy, and not so satisfied, have flung the Cloaths into the fire: But this would have proved Rashness and indiscre∣tion at such a time, even to the hazarding the loss of

• ...

  the Fair one; for what could she imagine less, than that if he was so hot to burn her cloaths before her face, be¦fore he had a full title to her, he might when he had her person entirely in his power, make a Christmas log of her; And so it was but rea∣sonable to prevent the dan∣ger in retreating before she was advanced too far. — We find another Pleasure yet during the interim, which is to see the Bed the Bride maids have deck'd with Rib∣bons, and scented with Essence of Violets and Gessamine, so that we cannot but con∣clude.

  His Quick imagination must pre∣sent The Scenes, and Images of his discon∣tent; Which soon the fair one will to him dispense Joys, too unruly, and too fierce for Sense.

  We find by this time all things in a forwardness to¦wards the Nuptials; the Milli∣ner who of all Trades, in Furnishing out in such a Pomp is the readiest, was consulted last; nor was he slow in furnishing the Bride-knots and Favours, which the Nimble Fingur'd Bride-maids ming∣led in their Colours as best suited their Fancie, alluding them to many pretty conceits, and in that, and washing their White soft Necks, they spend most part of the Night to have the less to do in the Morning, that they might be up as early as the Sun∣beams shot into the Eastern Clouds, Fringing their Edges with Purple and Gold, and then away they haste to the Bride-Chamber, where they find the Bride (whose thoughts and fancies of what was ap∣proaching had given her lit∣tle Repose,) just Jumpt out of her B••d, and putting on her fine Lac'd Smock, Scent∣ing all around her with Ben∣jamine and Essenses, wherein she bathed the Night before. Then they haste to deck her up in all her gaudy trim, till she Glitters as if she would appear something more than Mortal; and cannot chuse but view her self with stricter Eyes than ever, so see how gay and splendid she appears; her Glass scarce knows her face again: but whilst she is thus contempla∣ting, a Coach is heard come ratling to the door, and then her Heart beats quicker be∣tween Joy and Virgin fear; for she knows who 'tis that comes to bind her fast for Life, nor long is't e're he trips up stairs as light as if his Joy had turn'd him into Air; then with a profound reverence he accost her with repeated vows of Love and constancy; and in an humble manner, having Kist her hand, and then her Lips; with Madam, in this you see

Wedding,

The Happiness of the Day considered, and Exhorta∣tions to Wedlock; as being an Honourable Estate, &c. —Wedding puts an end to Wooing in one sense, but ought to be the beginning of solid and sub∣stantial Love; the inlet of the Entirest and Immovable Affe∣ctions; the last best temporal Blessing that can be bestow∣ed on Man; It is ushered in with joy and harmony of Minds, and should continue so till death disolves the sacred union, and then live in the re∣membrance of the surviver: We see how the Congratulat∣ing coud throng to see the Lovely pair pass to that state of happiness, insomuch that pressing to be Spectators, they will hardly allow them room enough to enter the Church; every one having good wishes and commendations in their mouths, some praising them for their virtues, and others for the comliness of their Persons; and those that are ignorant who they are, make a strict enquiry to be infor∣med, that they may carry the joyful news along with them, and spread it in their Neighbour-hoods, to set all the young Maids and Batchel∣ours a madding, or at least a wishing and longing, &c. They having with much a do thrust through the crouding Rable, and entered the Church, the P••rson attending, the Ceremony is performed with all imaginable decency and order; the no longer Courtier, but Husband, salutes his Wife, which she accepts without a blush, because now such things may be done within the strictess Rules of Modesty: and so after some sober admoniti∣ons (for you must know, the Bridegroom is not niggardly to him that has link'd him to so great an happiness) to live in Love and Unity; out they pass through the waiting Multitude, and the Beggars who make not the least figure in that number, fail not of their Expectations, but taste of their Liberality, for which they send their prayers, and good wishes after them: And perhaps are so generous as to lose some of their Blood on the occasion, by going toge∣ther by the Ears about part∣ing the Mony: Not is it to be accounted less than a Mark of Greatness thus to be attend∣ed by the Rable: For many Great men have esteemed it a happiness to be popular, and admired by the multitude. For after this large Expence to make a Splendid show,

• should the Rabble in a moross and sullen humour, have de∣clined their publick appearing to be Spectators, much of the honour and credit of the day would have been lost as well as money thrown away to no purpose, which in private Wedding might have been saved; however, they did not order the Coaches to drive so softly, as to gratifie them in a longer prospect, than the getting home withal the con∣venient speed imaginable would allow. Being entered the spacious Room appointed for the Entertainment, it was pretty to see how the Male Guest saluted and joyed the Bride, and how the blushes arising by that means, adding a greater Lustre to her Beau∣ty, and how in return, the Bridegroom did the like kind office to all the young Ladies. — Well then, the busi∣ness being over, and Dinner not upon the Table, our Gal∣lant Bridegroom, after strut∣ting about a little to take a ful∣ler view of the Company, crys, Come Gentlemen, what think of you of a whet before Dinner? you know, from the Church to the Tavern, or elsewhere, to participate the juice of the Grape, is all the mode now adays The mo∣tion was lik'd well, for there were divers thirsty Sparks of his Club Companions who had rather be at a drinking bout than participate of a well furnished Lord Mayors Table; and so about it went in Bumpers; he taking special care to see it go round, be∣cause it was his Ladies health; however the Women were not pressed to drink more than they pleased, but in that left to their discretion; how∣ever he must take off a Glass to either of the Brides Maids, and it is their business to put it about among their own Sex. This scarce▪ concluded when the wind Musick gave them notice, that Dinner was coming up, whereupon eve∣ry one repairs to a place in order, the Bride like an An∣gel, was placed at the upper end, she being this day Mi∣stress of Rule, and the Bride∣groom who knew his duty well enough, attended at the lower end: So that they looked like the two bright Luminaries in opposition, his less brighter Visage being more enlightened by the beams of her Eyes, that with often as it were, stolen Glances, Re∣flected on it. They were no sooner seated, but all things were Marshalled in such good order, that no General could have drawn up his Army more Regular and Uniform in Batallia; there wanted no∣thing that could be wished or expected and what was more pleasing admirable, the Brides handywork appeared in the more curious part of the Pa∣stery, in various Images, Fi∣gures, Similitudes of Fruit•• and Flowers, which her In¦dustery

• and Ingenuity had framed a Graceful Garniture to accomodate the worthy Guests, insomuch that they were scrambled for, ••nd co∣veted as earnestly as Pilgrims do Relicks, to be kept in Me∣morial of her, and the pro∣ceedings of that happy day: Then was it pleasing to the Bridegroom, to behold every one pay their respects to him and his Bride, in addressing the Glasses first to her, and then to him, if he can but keep himself sober till b••d time, or else a great deal of his happiness will be wanting. — We now come to con∣sider that Dinner draws to a conclusion, the Glasses have gone round, and some begin now their bellies are full, to be uneasie till they are re¦leas'd▪ and get to dancing; but stay a while young Gal∣lants, and Ladies, you must consider the Mother of the Bride, and therefore, she has ordered the P••rson who tyed the Holy knot, and is now one of the Invited Guests, to read you such a Lecture, re∣lating to the state of Wedlock, that will do you more kindness and credit, if well minded and put in practice, than all the Dancing at a hundred Balls and Dancing Schools; which he standing up, and very gravely addressing himself to the Company, delivered in these words: That Marriage (says he) is hon∣nourable and a holy state,* 3.2 appointed by God himself; I suppose none here are so profane as to deny it is honourable for four respects: First in the parts of it: Se∣condly, in the nature of it: Thirdly, in the use of it: And Fourthly, in the Quality and Sa∣credness of it. Marriage is the Prop of Mutual con••ent, the Aide of Nature, the Perfection of Health, Wealth, Beauty, Learn∣ing, Honour, and Experience, Youth, Manhood, Old Age, whereof none is sweet, where Marriage 〈◊〉〈◊〉 not the want: It serves not only for the necessity of Generation, but for the relief of such as a••e past it: Looking at the Safeguard of the Stock, and Comfort of Life. Marriage is the preservation of Chastity, the Seminary of the Common Wealth, Se••d-Plat of the Church, Pillar under God of the World, Supporter of Laws, States, Or∣ders, Offices, Gis••s, and Services, the Glory of Peace, and the Sin∣news of War, the maintenance of Pollicy, the life of the Dead, the solace of the Living, the Ambition of V••g••rity, the Foun∣dation of Countries, Cities, Vn∣versities, S••••••ss••on of Families, Crowns and Kingdoms: Yea, be∣sides the b••ing of these, it is the well being of these being made, and whatsoever is Excellent in them, or any other thing, the very furniture of Heaven in a kind depending thereon.—

• He was going on to make some inferences from what he had said, with proper appli∣cations, but the Mother of the Bride perceiving some of the Ladies who had Laced them∣selves too staight to look slender, and through forget∣fulness filled their belly too full, grow very uneasie, and often change collour, whis∣pered him in the Ear to have done, when better twenty Laces have been cut, than such an Oration left unfinished; however, we have in other places as we hope pretty well supplyed his abrupt breaking off. — We now have dis∣charge them of the Table: And the next thing to be con∣sidered, is, that the Musick strikes up, and they fall to Dancing till they had tired their heels; above all, the Bridegroom drew most Eyes upon him; for the Bride was not permitted to dance on her Wedding-day.— The Bridegroom could not but have a great deal of plea∣sure, to see how the Graver sort who sat to Judge, who car∣ried away the Garland, whis∣pered and pointed at him, all which he could do no less than Interpret, tended to his Commendation; so that he still kept on, till the Bride, fearing least he should over∣heat himself, sent for him in to the Withdrawing Room, whose Commands he obeyed with much readiness there, being in private with him; She wiped the sweat from his face, with her Laced hand∣kerchief, and gave him the first Kiss, as a more earnest pleadge of her Love; for now she might do what she could not pretend to before, without blushing, and many languish∣ing Glances passed between them with their Eyes, they seemed to devour each other, and repeated Kisses frequent∣ly broke off the soft Assent of Discourse.

  So two kind Turtles in a Mir∣tle Grove, Leave in soft Murmurs their unfeign'd Love. Cooing they sit, pearch'd on some branch alone, Whilst gentle fires by strong desires are blown, Till they too fierce, are for re∣sistance grown.

  By this time the Dancers are weary, and Supper time is come, which is lightly passed over without many Ceremo∣nies, bacause the Bridegroom and his Fair Bride, should be the sooner in Bed, and those that have far to go, make the best of their way: However it is too late; for indeed though the House is very spa∣cious and well furnished, there are not Beds enough to Ac∣commodate so numerous a Train. After Supper the Mu∣sick having played a while, the Bride steps away, and the Bride-Maids taking the wink, follow, and up they go to

Wedding-bell,

A Poem thereon, by a Modern Wit.

Now the hurly burly is done, Now the Battle's lost and won: Fy upon't, why s••eak you thus? Fy upon't, what makes you blush. No intruding maid was nigh, None was under Bed but I. Fee me well and ne're fear, None alive a word shall bear. True, it is the babling bell, Did a little motion tell. What of that, I can swear 'Twas the intemperance of the Air. Or the Fleas'twas, who does know, That did make you tumble so. Or the Bridegroom and the Bride, Quarrel for the better side: And dispute when none was by, Which should in the middle lye. Or a reason may be shown, That he's us'd to lye alone, And now with powerful Bran∣dy sped, Kicks the Lady out of bed. But what ever may be guest, You can tell the cream o'th' Jest. Mum for that, no more I'll say, Least we all the sport betray. See what 'tis to trust a Friend, Give you joy, and there's an end.

Whoring,

Causes a Man to spend Flesh for Silver, till he becomes so lank and lean, that his Legs are scarce able to support their late portly young Master; going still, as if he were sitting (occasi∣oned through the imbecilli∣ty of his hammer strings) and so dry, that a marrow•• bon'd Man, if he should boil his bones, could scarce get out two drops of moisture: his eyes so hollow, that they run back to salute his memory least he should forget them; and his cheeks denting in, as if he were still sucking at a bottle. And now my brave

• Slave, being a neighbour to death, beginneth to find that all this while he hath mistaken and worshipped a false Deity, for a true: And that there∣fore (though ceasing, through weakness, to burn here in Lust) he shall ever b••rn in never consuming fire. Where i•• his Mistress now? Whose praises should be written with Pens of Angels wings; who should be Nectar and Ambro∣sia. He now must leave her behin•• him, common to Men that shall one day be common to Devils. It breedeth asto∣nishment in me to hear a Man stile a Woman, Divine Creature, of a Heavenly Feature, Goddess of my Thoughts, Nature utmost endeavour, &c. whose body he knoweth to be com∣posed of putrefaction, and shall one day come to that degree of rottenness, that (as she now in the no••••••••ls of God) it shall stink in the no∣strils both of Men•• and ••earts. Reason and Religion teach a Man (as her remembrancer) thus to Court his Mistress: Fair Queen of dust and dirt, wil••••t please your 〈◊〉〈◊〉 de∣caying Majesty, after some few years, or months, or days, to have those star shining Eyes of yours eaten out with 〈◊〉〈◊〉, and 〈…〉〈…〉 beco•••• cages for c••••kers? When your delicate smooth body shall be infolded in Earths rug∣ged Arms; and your soft, swelling moist, ruby Lips be kissed by her mouldy Mouth; when your pure red and white, shall be turned into pure brown and black; and that face which hath d•••••••••• so many into Consumptions, shall it self be cons••••••ed to nothing. Yet for all this, our young Gen∣tlemen will not forbear their Amorous Prosane Love Dis∣courses; but yields as much honour to Women, as to their Maker.

X.

Xerin,

Princess of Morocco her rare Example of Love and constancy. — Xerin Daughter of Muley Moluck King of Mo∣roco in Barbary fell upon the first sight, desperately in Love with Don Sebastian King of Portugal, though at that time he was her Fathers Enemy, come with a great Army to Invade Africa, and take his Kingdom from him, but be∣fore she could have time to make her Love know to him, a great Battle was fought be∣tween the Moors and Portu∣gals, on ••atal plains of Tami∣s••••, where the latter were de∣stroyed in a fearful overthrow; the King of Portugal was held to be••lain among the heaps of his Subjects, and great spoil was taken by the Barbarian people. — Xerin hearing of the sad disaster of her Lover, was greatly afflicted, yet was however resolved to find out his Body, and give him a decent burial as became

• a King, and a Person she had set her Affections on. The Field being clear of the As∣sailants, she left the Royal Tent, and went with two slaves among the Slain, to find out his Body by the Light of the Moon, if possible; ha∣ving notice before, in what part of the Battle he fought, and fell, though she was not assured but he might in the Plunder of the Field be stript, and his Body carryed away; hower with a Lovers bold∣ness, on she went, and ha∣ving lookd on divers dead and dying Men, She at last fixed her Eyes wishfully up∣on one Gallantly attired, and fancyed she had found him, and with a shower of Tears, flowing from her Fair Eyes, fell upon his Neck, and be∣wailed the Fate of a Monarch, and one that was so much be∣lov••d by her, blaming the Destinies for their Cruelty in cutting so pre••ious a Thread of Life, which ought to have been spun out longer, to have made her happy; and was a∣bout to offer violence to her self, when by striving and moveing the Body, she per∣ceived there was yet Life re∣maining in it; she thereupon, with a great Cry, tore off her Linnen, and with the help of her Slaves, bound up his wounds, and drawing him from among the slain they got him to side of the River Mueazan, where she washed off the Blood and Dust, whilst one of her Slaves went down the River to seek a Boat, which he Luckily found, and in it they transported him to a little Island in the River, where the Princess had a private House for her retirement in the heat of the Summer, here they got what necessary things they could, and dressed his wounds giv∣ing likewise such cordials and refreshments as brought him again to himself; using him with all the tender care and regard of a vallued Lover, so that in a while Recover∣ing his Colour, which the loss of Blood had faded, and knowing whose hands he was under, sighing said, Madam, I se•• Heaven will not deprive Portugale, of it's King, since it has sent him so fair a de∣liverer; and she answered him with all the tender expressi∣ons that a passionate Love could utter, and for his bet∣ter acoomo••ation, thinking no service too much or any thing too dear for him. She made interest to have him maintained by Malei Eo••b∣d••••in a Moorish Prince, her Couzen in his Pallace at Hos∣cor••, till she found an oppor∣tunity to dismiss him to his own Country with an Equi∣page, becoming the grandure of so great a Monarch as she took him to be; however, to make sure of him, least he should forget his vows, when he repossessed a Throne, which without her assistance

Xerin,

whilst these things passed, not knowing what had befallen him, came into Por∣tugal, with great Treasure and splendid Train; but all her joy was dashed when she heard he was in Prison. However, she went like a vertuous Wife to comfort him, which She did in the kind∣est manner, labouring for his release, but it would not be granted; so that through Grief and Confinement, he fell sick; and finding Death's Approach, the Histories of

Xerin

having said thus much, kissed and embraced him very tenderly: But his Spirits being wasted with Grief and hard Usage, he was with the excess of this Fe∣male Generosity so moved, that his Voice could not find an utterance to proclaim the praises due to good a Wife. And being no longer able to suffer the Transports of so Transcendent a love as She expressed towards him; He fainted away in those beau∣teous Arms that embraced him, and sighed out his Soul, whilst hers had much ado to stay behind: Had She not left a hopeful Young Pledge of their Loves behind her in Affrica, as being delivered of a son before She came to Portugal; and now whether this was an Impostor, or the true Sebastian, since many have doubted, we will not determine, but only present this as a rare Example of Love and Constancy.

Xantippe,

Wife to Socrates the Philosopher, a Woman of a violent turbulent dispo∣sition. To live with whom, he had need of the great patience wherewith he was

Xerin,

A Moorish Princess, said to draw Don Sebastian King of Portugal, from a∣mong the heaps of the slain, when he and his Army fell at the Battel of Alcazer in Affrica; and after having refreshed him, and healed his Wounds, marryed him, of which Passages see more.

Xanthe,

of a Yellow Com∣plexion.

Xenophila,

She that loves Strangers.

Xantippe,

Hieronymo writ a Book against Jovinian, in which he copiously discour∣ses of the praise of Virginity, reckoning a Ca∣talogue of divers famous and and renowned in that kind amongst sundry Nations. He speaks of Socrates, who ha∣ving two curst Queans, and both at once (for the Law of Athens, did allow duplicity of Wives) could endure their Scoldings and Contumacy with such constancy and patience; for having Zantippe and Mirho the daughters of Aristides, the house was never without braw∣ling. One Euthidemus com∣ing from the wrastling place, and Socrates meeting him by chance, compelled him to sup∣per; and being sat at board, and in sad and serious dis∣course, Zantippe spake many bitter and railing Words of disgrace and contumely against her Husband; but he nothing moved therewith, nor making her the least Answer, She tipped up the Table, and flung down all that was upon it. But when Euthidemus be∣ing therewith much moved, arose to be gone, and instant∣ly depart: Why, what harm is there (quoth Socrates?) Did not the same thing chance at your House, when I dined with you the last day, when a cackling Hen cast down such things as were upon the Board? yet we your guests notwithstanding, left not your House unmannerly. Ano∣ther time in the Market, She snatching his Cloak from his back, the standers by per∣suaded him to beat her; but he replied, So whilst she and I be tugging together, you may stand by laughing, and cry, O well done Zantippe, O well done Socrates. Another time She

• with her much loquacity, had made him weary of the house; therefore he sate him down upon the bench before the street-door: but She at his patience being the more im¦patient, and much more an∣gry, because She was not able to move in him the least Anger; She mounts up in a Garret Window, and from thence pours a full Piss-pot upon his head: Such as came by, extreamly moved, as much in derision of his person, as at the suddenness of the Action; he took up a laughter as high and as loud as the best, express∣sing no more Anger than in these words: Nay, I thought verily in my mind, and could ••ably judge by the weather, that after so great a Thunder, we must necessarily have Rain.

Y

Youth,

Pro••e to Desire and Passions: How they ought to proceed therein, and distinguish them aright. Young people in the Spring tide of Blood, Strength and Vigour, have not always an absolute com∣mand over their Desires, but are many times carryed a∣way too violently with the stream of Love-Passion. There is no Precept commands that Application over the mind, as the power of Love; it draws the Affections by a kind of sweetness, whereas Rules do it by distortion; some∣times it's like Circes Wand, sometimes like Mercuries Ca∣d••eens; sometimes it corrupts, and at other times makes chaste; Beauty commonly as it is either ••ounded or ap∣prehended, is the Object of that fancy, which proves like a Gorgon, which whilst men admire, it dazles and blinds their Eyes of Under∣standing, which causes the Lover to extol the Vertues of the party loved, many times so far above truth; Vertue it self indeed is fair, which made one say, That is, if it could be seen in a proper shape, it would appear so An∣gelical and divinely Beautiful, that all would love and admire it. Love indeed is the strong∣est of the Passions; but often found in the weakest minds, whose Breasts not sortified by the strength of Counsels. Such amorous Conceits have the easier Access to. Every Soul is imprinted with the Character of this Desire, which being turned from the love of the Creatures to Piety, it be∣comes Divinity: It makes all things seem pleasant; and therefore some have ad∣vis'd, That we should not be without a strong Affection; Glances and Gestures do often procure Affection, whether it be by strengthening the im∣magination or not, we do not undertake to determine: It is most fervent when most opposed; nor is it without

• a Mystery in nature. The secret attracting of Affections between particulars, without any knowledge or apprehen∣sion of their conditions; for there are certain Vertues that want a Name, which is the cause some can hardly give a reason of their Love. It is prevalent sometimes in the wisest of either Sex, which shews, it has a proximity with good: Youth is most subject to those Inclinations, which shews, That it is for the most part the child of Vanity: whilst he is steep'd in his Affections, it becom∣eth like a Dew that falls in the Morning of Youth, when he is scarce got out of the Night of his Ignorance, and is expelled by the rising Sun of his knowledge: and it is found, That Young are Amorous, the Middle Ag∣ed Affectionate; and those of Elder Years run into the Follies of Dotage, when Natures Fires are quenched in them, and only Ice and Snow, of chillness and im∣potency being about them. — Such as those are like Gamesters, That have lost all at play, yet keep a sumb∣ling with the Box, and hin∣der others that have Lustly Betts to lay. Love indeed carrys a kind of an impo∣tency in it's effects, sealing up our Lips that we cannot speak our mind, though fain we wou'd; our words heave upward for vent, but cannot get a passage: We might have the Object of our de∣sires perhaps for speaking for, yet are ashamed or fearful to ask for what we so much covet, which caused one to admonish his Friend in such a condition, to take more courage, and boldly let the Fair One know, for what he languished, in these lines.

  Ask Lover e're thou dyest: let one poor Breath Steal from thy Lips, to tell her of thy Death: Doating Idolater, can silence bring Thy Saint Propitious? or will Cupid fling One Arrow? For thy paleness leave to try This silent courtship of a Lan∣guid Eye. (Witty to Tyranny) she too well knows This; but the incense of thy private Vows That breaks forth at thine eyes, and doth betray The Sacrifice thy wounded heart wou'd pay. Ask her Fool, ask her, if words cannot move, The Language of thy Tears may make her Love: Let them flow nimbly then, and when they fall Vpon her Breast, warm Snow, O may they all, By some strange Fate fix•• there, distinctly lye, Love Characters before her read∣ing Eye.

• ...

  When if you win her not, it may appear, You try'd your Lot, and lost her not through fear.

  But now we come to give some cautions as to trust and distrust in these Affairs; both of them being very necessa∣ry, as the occasion may re∣quire. It cannot be denyed, but the latest Rule to trust to, not to be deceived, is to prefer distaste before too much credulity: As for in∣stance, a Religious Suspition is a good Antidote against the Poyson of Vice, which still the Devil instills into the hearts of Men, with a deceitful pleasure, putting an Imposture upon their Under∣standing: So a dissembling Lover dresses up his words in the most beautiful Forms, covering his Hippocracy and Dissimulation with guilded Promises, to gain Credit and Belief, that he may the bet∣ter deceive: And therefore such Ladies as would avoid being taken in a Snare, must have a generous distrust, till they are very well assured how they may trust They must joyn to the Innocency of the Dove, and the Wisdom of the Serpent, and not think every shining thing to be real, and no counterfeit. It's the stile of Pollicy to di∣strust, whereby probability of Appearance, it may give se∣curity. But to let every¦thing receive our own Addi∣tions, which are formed in the weak moddel of a doubt∣ful Fancy, distracts Judgment; and though these that are most sensible of their own Imper∣fections, will soonest expect deficiencies from others: yet, it is safe to think, there is somewhat lyes hid which he doth not apprehend; for it collects the Understanding, and admits not of any thing without due Examination; for many through want of venting the Extasies of their minds, have become pale, di∣sturb'd and envious, even with themselves, which have put the whole Frame of their composition out of joynt: And for this reason, we may well decline from too much trust in others; when it is not always safe to trust your own heart: The heart of man is deceitful, which like a Magick Glass, represents the Form of things which are not. Therefore, first proceed from a knowledge and cauti∣on to your self, to that of others; so it may prove a wholsome Exors••ne, least you might swell too great in Self Esteem. The Flatterer composeth the Moddel of your own Desires, your self being the Archirype thereof first. Therefore let them be viewed in Reasons Light, and the other as things imper∣fectly mixed and obscured. Machiavell has done well to acquaint the World with the common practice of men; for

• ...

  it induces Vigilance to fair seeming Actions and Gestures, pretending to Love and Ami∣ty, when they are perhaps but painted Dissimulations; for some Men will give you the smoothness of their counte∣nance to be taken hold of, whilst they are studying E∣vasion by the slipperiness of their Fancy. A fairer look than ordinary toward a Spaniard puts him in a present suspi∣tion of his own safe in••i••ua∣tions of Love and Amity, are many times very dangerous Symptoms of a persidious dis∣position; and in other matters we see it an ordinary thing for one man to build his for∣tune out of the ••uin••s of another. We see the man∣ner of Natures production of things, how commonly the corruption of one thing is the generation of another, and how many have generated their own Fortunes. Note, That where there is too great a facility of believing, there is also a willingness of de∣ceiving; and although Belief carrys with it a colour of in∣nocency, yet distrus•• s••••••l carrys strength of safety. You can never be too sure; for if there be no danger, it's good to be armed against it, least it may so fall at another, being rendered thereby ••upine and secure, or careless, you may be surprized. What com∣mendation can that General expect, who having notice from his own Scouts that the Enemy is at hand, will not be∣lieve it, or put his Army in a posture to receive them, though at present he sees them not; and if it should be a false Alarum, yet he shews good Conduct, that is always ready provided, if the worst should fall out. Love indeed makes many Alarums, and false Attacks to Amuze Lovers, but it is with a de∣sign to carry the Fort by storm, if it cannot be gain'd by Parley: But a Descrip∣tion of Counterfeit and true Love, take in these following Lines:

  Mark when the Evenings c••••••er Wings Fann the Afflicted Air: How the faint Sun Leaving undone, What be begun. The Spu••ious Flames suc••••t up from Sli••e and Earth, To their first low birth Resigns and brings: They shoot their Tinsil Beams and Vanities, Threading with those false Fires, th•••• may; But •••••• you stay, And see them stray▪ You loose the Flaming Track; and subtil, they Languish away, And cheat your Eyes. Just so ba••e a subl••niar Lo∣vers Heart, Feeds on loose prophane Desire, May for an Eye Or Face comply:

Young Mans Choice

made, how to gain their Mistresses — Youth it adorned with come∣liness and good parts, natu∣rally taking with the Fair Sex; but they stand so nice∣ly upon their prerogative, of being courted and sought to with obliging carriage, and humble Submission; that though they could willingly condescend to meet you half way, yet will not bate an Ace of their starchedness, and therefore you must take all opportunities that are conve∣nient to discover your Affe∣ction to her, for as there is no person so unlovely, but thinks her self worthy to be beloved: So is there a natu∣ral inclination in Love to be∣get Love; and unless in some particular Exceptions seldom altogether fails. If not so much kindness be procured, yet at least, so much commi∣seration as gives an appitite to condescension, especially where Love is recommended with such becoming importu∣nity, as will admit of no de∣nyal, when Rhetorick is not strained by unfit or Extrava∣gant Expressions; but such words flow from your Lip•• as seem only to be dictated by Affection, wherein the heart has the greatest, and the wit no other share than to give them a moving pro∣nunciation, wherein such constancy must be observed as may give the sublimest Evi∣dence of your passionate and

• languishing desires; for Wo∣men being very 〈◊〉〈◊〉 that this is that, wherein their strength lyeth, and that they have no likelihood of ever having such advantage, as when the Life and Death of you, depend upon their smiles or frowns; or take pleasure in letting you see they are not so easie to be won, and will try many ways to fret and disturb you, that they may prove what humour you are of, and how you can bear such usage: Therefore, find∣ing your Mistress thus bent, it behoves you to summon all your Patience, that nothing unruly, uneasie, or extrava∣gant, may appear to give her disgust, and lessen her o¦pinion of you; though she keep you long in doubts and fears, and makes as many windings and doublings as a Hair, to try whether you will loose the Scent, and give over the Pursuit; but in this you have new hopes, for when she comes to such often shift∣ing, be assured that Love has almost run her down, and she cannot hold out much longer Some indeed have a Pride to be Wooed, and after long Service and attendance, the poor Lover almost heart∣broke, and out of hope, sneaks, which gives her cause to Triumph, as thinking she can never better revenge the in¦juries done to her Sex by Men, than in such disgraces; for she will not have this treasured up in the dark, but glories that the World is a Witness of the defea•••• she gives, when in the midst of all your gallantry and cost bestowed; you are routed Horse and Foot, by a Fair Enemy that gives you no other reason, why she is so cruelly severe, but becuse she will be so, though in the end perhaps she is foiled herself by some unexpected Arrows sent from cupids Quiver, to let her know she is subject to his Em∣pire. — You must there∣fore in such cases, deal with those sort, as Stalkers do with bold Partridges, give them time, till they may be brought about again. For those that are of this humour have a certain inconstancy attending them, that will weather-cock them about; though they stand to the col•• North to day, the point may alter to the warm South to¦morrow; you must not in your Love be too close hand∣ed, nor too extravagant, but present, as you see opportuni∣ty, what you think most take∣ing and agreeable with her humour, perhaps she will re••use it, if it be of any con¦siderable value, because she will not have as yet, such a ponderous Obligation laid on her, yet it will make an im∣pression in her mind, and induce her to believe your Love is Cordial, when she sees you not only sacrifice words that cost you nothing,

• but those things that are dear and precious to you. If she takes, then the Obligation is Incumbent on her part to make you some suitable return; and if she puts you to your choice, we may easily tell without consulting the Stars that you will ask her Love, and that being gained, her self follows, and then you have your Presents into the bargin, how rich and valuable soever they were; and pray where then is the loss in all this? These Presents during your Courtship will be frequently obvious to her, and become the opportunest Orators in your behalf; and for this cause your costly treats must be of little use, that are almost forgotten as soon as the taste is off the pallate, though some of them spend more than would purchase considerable Presents, that are lasting Ob∣ligations. Privacy in Court∣ship if it may be obtained always wins the happiest moments of your advantage? for the Fair one, though she may seem impatient of such a retirement and urge her same, may suffer by it: Yet she will even when she pretends to be disturbed, listen with a kind of a pleased attention; there can be but a few found who are not proud of Adulation, — You must however consi∣der after all this, not to be∣have your selves unmanly, or unseemly. If Cupid comes not timely to your aid, and compells by his uncontrol'd prerogative the stubborn fair one to yield to the accom∣plishment of your desires, but make as fair a retreat as stands best with your Re∣putation; avoiding in any de∣gree to cast Reflections on her whom you have loved; for that will not only betray your weakness, but an impu∣tation of Malice will be assign∣ed by the Censorious, who will apply the Fable of the Fox and the Grapes, properly to your circumstance. It is more noble to let the World see, that you had integrity in your intentions, and were ra∣ther unfortunate than base, that your Love was pure, though at last killed by dis∣dain, and that you patiently bare her scorns and frowns with a fortitude becoming a generous Lover, though you diserved them not; which will redound to your p•••••• and perhaps another as amiable as she, taking pitty upon your wrongs and sufferings, may be induced thereby to be more kind.— Yet laying a∣side the supposal of your being rejected, and your obtaining what you desire; yet seem not extravagantly overjoyed, for that betrays a weakness and unsteadfastness of the mind, but rather be conside∣rately joyful, observing the Golden mean of moderate Freeness, not to Launch out into such an excess of Exhi∣leration as may render you

Young men, Admonitions

to them in sundry matters highly concerning them. — Youth is rightly compared to the gaudy Spring, shooting forth with Herbs and fragrant Flowers, whilst the Earth grows proud of her verdent Livery Embroidered, and En∣aml'd o're with more various Colours than Iris bow which paints the Sky after an Even∣ing shower. Young Men are the hopeful Plants that sprout up in the World; supplying the Vacancy of those that Times Impartial Hand cuts down, least fruitful Lands should become Desarts; but those Olive branches can∣not be multiplyed till the fruitful Vine is spread upon the Wall of the House, 'tis the Allusion the Royal Psalmist makes to a vertuous Wife and Children: And since the choice of such a Wife, that should produce him the other as the substantial Comforts and Sollace of his Life, we shall endeavour to assist our Bat∣chellour in his choice by such directions, as if he follow them, will not sail him.— Young Men are many times so blinded with passion,* 3.3 and set on fire with the blazes of beau∣ty, that they have not Pati∣ence to delibe∣rate, or see with the eyes of their Reason, that not mind∣ing the path they tread, they

• rush upon snare of misfortune, and fall into dark pits of dis∣content, more admiring in the heat of their Love, or rather Lustful desires, a fair outside, than the inward beauty of the mind, which oversight gives him a too soon, and likewise a too late Repen∣tance at one and the same time; the first before he ex∣pected it, and the latter when it cannot be remedied; to a∣void which, let our young Batchellour be wary and cau∣tious in his chusing, seeing it is the greatest business of his Life, next to the concernment of his Immortal stale: First then, let him be well satisfi¦ed of her Birth, Sober and Religious Education, Frugali¦ty and Industry, which must needs beget her a good name, and that is highly esteemed and commended by the Wisest of Men: See that no Material spot or stain, shroud the bright∣ness of it in the least••••, for fear it should spread wider, and totally Eclipse it. The Cloud we find that rise out of the Sea, to the appearance of a Mans hand, at last dilated on the expanded Wings of the Wind; consider in the next place her Relations, and the Esteem they have amongst Men, not so much for Riches nor Honour, are not able to secure us a good Name, as they are meerly in themselves, but rather blast it with their Attendants, Covetousness, Am∣bition, &c. And since in a good Name, there is a kind of an Immortality, which does over-live us, and intailed by the surest conveyance up∣on our Posterity, so as that there is no fine and recovery allowed in such a case; on the contrary, no time when it is blemished, is capable of wear∣ing it off, no merit sufficient to obliterate it; therefore it is the care of a prudent Man, that the Streams flowing down to future Generations, should proceed from a clear Foun∣tain, he receiving it himself as uncontaminated, as it ought to be his care to others. In the next place it must be considered, whether any heri∣ditary Disease have run in the Blood of her Parents, as the Kings Evil or the like, and so communicate to her and by her will, be so to her Posterity; for the ••other being tainted, the Children will be Sickly, P••evish, Wea••l••, and not as we sometimes say, worth th•• rearing.— You having taken care of her decent and unspoted Repu∣tation,* 3.4 consi∣der if she be Religiously and Vertuously Enclined, not through Awe, or to Please her Parents, or Gain World∣ly Applause, but so enclined from the inbred motions of the Soul, really and without colour or dissimulation, and then she will not do any thing that is unbeseeming a good

• Wife, for Religion when sin∣cere, will not suffer us to do any thing that is amiss with∣out checking us; our Con∣science when we are in too forward a Carreer, will start and make us retire, that by such means, perceiving into what a dangerous way we were hasting; being brought to our own default, we may recover the scent of that we were running from, and like∣ly to lose those that Love and Fear God; will always Love and Cherish and yield suitable Obedience to their Husbands, because it is his Commandment they should do so: And in such a choice consists the happiness of a Marriage Life; but we fancy we hear it urged that these Endowments and Advantages are not sufficient unless there be Beauty and Riches into the bargain: Well, these we must allow, are things not Improper to consolidate the Comforts of Life, but take our words for it, Young Gamsters, to have all these together, you must play very high and warily, for such a chance is not always lighted upon one Fabrick of Mortality; for being accomplished as we have said, having no de∣formity, and but different Beauty, she may pass for a good Wife; but if the smiles of Fortune so Favour, if you are so blest over and ••••ove; to get one of a fair Complexion, her Skin as soft as the Down of Swans, Inriched with Charming Whiteness, her face enclin∣ing to a perfect Oval, her▪ Eyes black and not the larg∣est Size, possessing all that can be desired in Lovliness, quick and brightening, full of Love, that with a single glance can dart the Flame that Sparkles in themselves into the coldest breast; her Mouth small inclosed with Ruby Portals, and that when it opens either in Speech or seemly Laughter, it may not only expose Rowes of Ivory, out-Vying Orient Pearls, but affords thousands of new Charms; her Hair like cour∣ling Amber, dangling on her Snowy Shoulders; her Hands and Arms long and small, White as polished Alablaster; yet more taking by the A∣zure streams that wantonly Mau••der through their tempt∣ing softness, whilst in her fair Cheeks, the Snowy Lillies and the blushing Roses strive for Mastery, whilst a thousand soft temptations dance about her Brows. If such a one, with the other Advantages, can be gain'd, we pronounce the Possessor happy. But now Riches lag behind, all these will not do with some Men, unless they have a great por∣tion into the Bargain; Mo∣ney is the glittering white they aim at, the Women they desire, but the Money more. Yet such Adores of Mammon we cannot Reckon among the

• number of those that are lift∣ed under Cupids Banner; their Souls are too sordid to be tinctured with his generous Flame, which melts such dross, and nobly refines the Minds of Men, and fits them for sublimer Treasures.* 3.5— Young Men, we must however, confess, some∣times require Money to fix them in the World, and can make no figure without it; and having heard that others in as mean a condition, have raised themselves by good Fortune, are resolved to do so too, if they can. Where, though we cannot in Consci∣ence Rank these among Passio∣nate Lovers; yet seeing we only undertake to give good Advice, it is but reasonable we should help them out at a dead Lift. — You then that purpose to raise your Fortunes by a Wi••e, must be daring in your Enterprizes, but not too Audacious; look high, but not to impossibili∣ties; for where it is possible, such an Application may prove successful beyond your Ex∣pectation, and if it should do otherwise, the discredit is the less to be disappointed in an Arduous attempt. If you can handsomly fix upon a grow∣ing Fortune, some Person whose Relations by prosper∣ing in their way, may make a fair Addition to the pre∣sent Portion, though not o∣ver large; it may do all to∣gether as well, if not more successful, because it comes to assist you in your urgent oc∣casions, many times when you expect it not; how often have we seen those that have been akin to Estates, though a great way off, have never∣theless enjoyed them, when they least expected Deaths Kindness; and therefore, though most covet their pre∣sent Portions, where there is nothing to be expected beond, are not always to be preferred; for Money is a disposable com∣modity, and in the passage does easily stick to the Hands of those that have the pow∣er to transmit it: But Land is an Apparent, Visible E∣state, which the Law hath so well and prudently pro∣vided, for, that it cannot be diverted or concealed. — Young Men Marrying Wives, though with a small Fortune, whose Friends have been much Interested in business, and able to advance, have found it better than a Portion, especially the Wife being Frugal and Industrious, the good word and Countenance of a Relation, has furthered many, though they have kept at a Distance. There is more∣over a kind of a Smock-Sy∣mony, that has proved very gainful, which in this case may be allowed, though not in others; when a Man may be Son in Law, or Kinsman to the next good Benifice,

Y••oland,

a young Lady Heir∣ess to the Kingdom of Jeru∣salem, as descended from God∣frey of Bulloign; She was mar∣ry'd to the King of Cicily, who thereupon joyned the Arms of Jerusalem to his, and bore the Title, till in pro∣cess of time, it came to the House of Austria, the Kings of Spain; to this present time stiling themselves Kings of Je∣rusalem.

Yeolante,

a Norman Lady, exceeding well skilled in Mu∣sick and Painting, as likewise other Arts and Sciences.

Ymena,

a Scicilian Lady, who when the Streams of flaming Sulpher issued from Mount Aetna, almost as far as Cata∣na, over-throwing divers Vil∣lages, took her sick Husband upon her back, and made her way through the Ruines and Danger, to carry him to a place of Safety, not forsak∣ing him, though she was burnt and scorched very miserably in divers places, till he was out of danger.

Z.

Zenobia,

Queen of the Pal∣••••rians; she was marryed to Odenatus, being a very War∣like Woman, taking usually the care and charge of the Army upon her self, march∣ing on foot at the head of it in heat and cold, going compleatly Armed with a flowing Plume of Feathers on a Silver Helmet; so that She gained many great Victories, whilst her Husband rested supinely in his Pallace, and carelessly took his ease. — Zenobia succeeded O••edatius, in the Kingdom of Syria, and waged mighty Wars; inso∣much that the Romans in her time having got a great part of Asia, and covetous of Syria, in which they had obtained some footing, sur∣priz'd, and took her Prisoner, though not without much difficulty: But this Captivi∣ty was so far from depressing her Noble Spirit, that it ra∣ther rais'd it to true great∣ness, in contempt and scorn of those that had the power over the Liberty of her Body but not of her mind; nor would she be brought to con∣descend to any thing below the Majesty and Grandure of a Queen: She was extreamly well skilled in Philosophy, which gained her, together with her other Noble Parts, so great an esteem and vene∣ration, That the Senate by allowing her a Pallace, and suitable attendance on the Banks of the River Tyber; when she was invited to hear publick Orations, not for∣getting her state, She appear∣ed

• with a Golden Helmet circled with Rays on her Head, a Purple Mantle flow∣ing on her Shoulders, but∣toned with pretious Stones; She was likewise happy by being exquisitely skill'd in the Greek and Arabian tongues, and those of many other Na∣tions that bordered her at the time of her Captivity; She had two Sons, Timolaus and Hermolaus, whom She instructed and brought up so well, that they became an Ornament even to Rome, at that time, the very Centre of Learning; and are very respectfully mentioned by Volateran, a good Author. In Oratory She surpassed all Women of her Age, and came to be so much esteem∣ed, that the Roman Matrons seeing themselves so much out-done by an Asian Lady, they esteeming at that time all but themselves in a manner Barbarians, could not cover their Envy towards her; but She little regarding it, lived and dyed in honour.

  Zeal Rules and cautions to La∣dies concerning it, especial••y what is to be considered in di∣vers particulars as to a go••ly Zeal.

  Zeal, though it be good in it self, is frequently abus∣ed by mistakes and absur∣dities; but when it is pure, Streaming from an uncorrupt∣ed Fountain, it is highly to be prized. That Zeal is only good which in servent Love has temperate Expressions: For let the Affection swell up as high as it can, yet if it run over i••to irregular and unaccountable Actions, it will need many, yet have but few excuses. — Zeal must spend its greatest heat prin∣cipally in those things that more immediately concern our selves; but with great care and restraint in those that concern others. Remember always that Zeal is something proceeding from Divine Love, when true: And that it there∣fore must contradict no Acti∣on of Love: Love to God includes love to our Neigh∣bour; and therefore no pre∣tence of Zeal for God's Glo∣ry, must make us uncharita∣ble to one another. — zeal in the ins••ances of our own Duty and personal De∣por••ment, is more safe than in matters of Counsel and Actions; besides, our just Duty ••••nding towards the perfection it mains, is be∣holding to Zeal, for helping it to move more swiftly; but where Zeal is unwary, it creates trouble, and sometimes dan∣ger, as in case it be spent in too forward Vows of Cha∣stity, and restraints of na∣tural Innocent Liberties. — but let Zeal be as devout as it will, as seraphical as it will in the direct Address and in∣tercourse with God, there is no danger in it; do all the

Zenobia,

Wife to 〈◊〉〈◊〉 mi••tus the Iberian King, her Husband being forced by T••idates King of Armenia, to fly his Country; she accom∣panied him, though great with Child, thorough Woods and Desarts▪ but finding her self unable to endure the Fattigue longer, she entreated him to kill her, that she might not fall into the Hands of the Enemy, and be made a Captive, which along while he deferred, but seeing her Faint and Languish, he run his Sword into her Body, and thinking she had been Dead, left her; but being found by some Shepherds, she was carryed to the City of Ar∣taxates and there cured of her Wound, and her Qua∣lity afterward being known, Tiridatesse ••••••t for her, and treated her very kindly, praising her for the Love and Constancy she bo••e towards her Hus∣band, and for her sake, cau∣sed him to be fought out, and restore•• to his Kingdom.

Zoe

Daughter to Constan∣tine the Younger, she was given in the Marriage to Roma∣nus the third Emperor, but not capable of satisfying her Desires, she got him private∣ly strangled, and Marryed Michael Paplilagon, to whom for his H••ndsomness and Proportion of body, she took a Main Fancy to, as working She see him in his Shop, working at the Gol••-Smiths Trade, of which Prosession he was: But he being weak in Mind, though strong of Body, com∣mitted the Affairs of the Em∣pire to his Brother, John, who was more stirring and Active, and he working up∣on his weak Temper, at last perswaded him to turn Monk, which he had no sooner done, but the Lustful Empress, to cool her Heat, was Cloyster∣ed in a Monastery, and John Proclaimed Emperour in the East.

FINIS.

Notes

• * 1.1

  Rules for the Beau∣tiful.
• * 1.2

  The best use to be made of Beauty.
• * 1.3

  Beauty not to be behold∣ing to Art.
• * 1.4

  Beauty blindeth Justice.
• * 1.5

  Beautie•• descrip∣tion.
• * 1.6

  Body Lean how to make ••t Plump and Fat.
• * 1.7

  Bodies une∣qually thriv∣ing: The Remedy.
• * 1.8

  The praise of Histo∣ries.
• * 1.9

  The forbidding of idle Books makes young People more cu∣rious to read them.
• * 1.10

  What is ne∣cessary in B••haviour.
• * 1.11

  C••••se•• of Company.
• * 1.12

  Rules for Good Beha∣viour.
• * 1.13

  A Cau∣tion for writing of Let∣ters.
• * 1.14

  Not to enter∣tain a∣ny fami∣liarity with Serving Men.
• * 1.15

  Not too much to affect to be seen in publick.
• * 1.16

  Too much privacy in some cases dangerous
• * 1.17

  The love of a Wife toward her Husband.
• * 1.18

  The duty o•• Children 〈◊〉〈◊〉 their Pa∣rents
• * 1.19

  Laws for a Reconcile the Man and the Wife.
• * 1.20

  Miseries and Thornes in marriage.
• * 1.21

  Beauty maketh a Woman suspected: Deformitty hated: and Rich∣es Proud.
• * 1.22

  Gen. 1.27.
• * 1.23

  Prov. 31.11, 23.
• * 1.24

  Gal.3.28.
• * 1.25

  Care to be taken as to Waking, Sleeping, Re∣pose, Exercise
• * 1.26

  Care taken to prevent Passi∣ons & pertur∣bations in the Mind, Enemys to Beauty.
• * 1.27

  Care to be had in Meats and Drinks in relation to Beauty.
• * 1.28

  Physical A••••••plications 〈◊〉〈◊〉 preserve Beauty.
• * 1.29

  Care of the Body's good Digestion.
• * 1.30

  Twins, the S••mptoms.
• * 1.31

  False Conce∣ptions hard to discover.
• * 1.32

  Alber. Ma••••de mulie•• fort.
• * 1.33

  Revel. 14.
• * 1.34

  ••ob 31.1.
• * 1.35

  Chastity it's Excellence ••n Men and Woman.
• * 1.36

  Chas•••••• 〈◊〉〈◊〉, &c.
• * 1.37

  Chast•••••• Rules 〈◊〉〈◊〉 be obs••••••∣ed 〈◊〉〈◊〉 by ••••••••ried Pe••••sons, 〈◊〉〈◊〉 Matri••••∣nial C••••∣stity.
• * 1.38

  Gallen.
• * 1.39

  Dr. Reynolds in her life, relates that she and her Child, were buryed together.
• * 1.40

  1 Kings 22.
• * 1.41

  Divorce, a Copy as it was among the Jews.
• * 1.42

  D••ury•• among the Jews, the manner of it.
• * 1.43

  Dunmows Bacon, an Encourage∣ment to hap∣py Marriage.
• * 1.44

  Her Speech to her Army
• * 1.45

  Eloquence improved by Reading of Books, &c.
• * 1.46

  Ambr. Ev. 70.
• * 1.47

  The like Mortifi∣cation appear'd in that Virgin Eugenia, during the Confiscate of Eleutherius.
• * 1.48

  Suct.
• * 1.49

  Faces disfi∣gured with wrinkles, how to smooth.
• * 1.50

  Faces, Eyes, & other parts Attracting Love.
• * 1.51

  Face chap's how to make smooth.
• * 1.52

  Faces burnt 〈◊〉〈◊〉 Scalded •• Remedy.
• * 1.53

  Fore-head, how to beautifie.
• * 1.54

  Fate how to Beautifie, though dis-figured.
• * 1.55

  Fame dan∣gerous to Reputation.
• * 1.56

  Jealousie more particularly considered.
• * 1.57

  Jealousie an Enemy to a married Life.
• * 1.58

  Jealousie, sun∣dry ways pre∣scribed to pre∣vent its bad Effects.
• * 1.59

  Jealousie its Cause, and many things considered therein con∣ducing to it's Reme∣dy.
• * 1.60

  Jealousie its Cure, and the circumstances at∣tending it.
• * 1.61

  Kissing an Inci∣tation to Love, also Coyness, &c.
• * 1.62

  Kindness to Chil∣dren, and their Education, &c.
• * 1.63

  Keeping House, in so doing what is to be consider∣ed as to Servants.
• * 1.64

  Keeping House the expences considered.
• * 1.65

  Loves Ori∣ginal Object Division & Definitions.
• * 1.66

  Loves plea∣sure Objects.
• * 1.67

  Love its ho∣nest Objects.
• * 1.68

  Love which Charity commands, is composed of Three kinds, viz. Honesty, Profit and Pleasure.
• * 1.69

  Love 〈◊〉〈◊〉, its Ori∣ginal Pow∣er and ex∣tent.
• * 1.70

  Loves Pow∣er and Ty∣rannical sway further described.
• * 1.71

  Love inciting to sundry Accomplish∣mets.
• * 1.72

  Love makes men valiant.
• * 1.73

  Love causes Gentility.
• * 1.74

  Love occasi∣ons neatness in Apparel.
• * 1.75

  Love makes Men and Wo∣men Poets.
• * 1.76

  Love a Poem on it.
• * 1.77

  Love Enquiries or Questions.
• * 1.78

  A story of a wise Woman.
• * 1.79

  Love the Foun∣der of Arts and Orders.
• * 1.80

  Love the Author of Court and Coun∣try Sports and Pas∣times.
• * 1.81

  Loves force and Mystery.
• * 1.82

  Love Melan∣cholly cured by enjoying the desired Object.
• * 1.83

  Love Que∣ries, Resol∣ved on sun∣dry occasi∣ons.
• * 1.84

  Love, brief In∣struction for the Guidance of La∣dies Phancies therein.
• * 1.85

  Love, its uncon∣troulable Pow∣er and Force.
• * 1.86

  Love Exam∣ples.
• * 1.87

  Love of Wives to Husbands.
• * 1.88

  Love of Pa∣rents to their Children.
• * 1.89

  Love and Re∣verence of Chil∣dren to Pa∣rents
• * 1.90

  Love of Hus∣bands to Wives
• * 1.91

  Liberty desira∣ble more than Life.
• * 1.92

  Cure of Love by Exercise.
• * 1.93

  Care of Love by Diet.
• * 1.94

  Care of Love by hard Lodging.
• * 1.95

  Cure by herbs, Physick, &c.
• * 1.96

  Caution in Case the party be far spent.
• * 1.97

  Melancholy it's Symptoms.
• * 1.98

  Comparison be∣tween a Lover and a Souldier.
• * 1.99

  Marriage State further consider∣ed, &c.
• * 1.100

  Marriage Pro∣mises and Con∣tracts in what Cases they are binding and what not, Ad∣vice about Mar∣riage, &c.
• * 2.1

  Particular and General consi∣derations, and what may be considered in Jealous Persons who have some colour for it.
• * 2.2

  Perswasion a Remedy for Love.
• * 2.3

  Patience in Example.
• * 2.4

  Perfumes for Gloves, Cloths, &c.
• * 2.5

  Pride to be 〈◊〉〈◊〉 with more particu∣lar arguments against it..
• * 2.6

  Pride, the Vanity of it, considering no mortal state, change of things and uncertainty of life.
• * 2.7

  Partial censure•• Reproved and Confuted.
• * 2.8

  Songs and gay Cloaths tempting.
• * 2.9

  Spots of deformity of any kind on the body removed.
• * 2.10

  Spots, In∣flamati∣on, blood∣shot and yellowness in the eys.
• * 2.11

  Service relating to a Chamber Maid, and what she is to take no∣tice of, &c.
• * 2.12

  Service rela∣ting to the Cook Maid, or her Office &c.
• * 2.13

  Service re∣••••••ing to a 〈◊〉〈◊〉 Maid.
• * 2.14

  Service re∣lating to the Dary.
• * 2.15

  H••••semaids, under Co••k maids and Scull••••y maids.
• * 3.1

  Virgin her Blushes, the Cause, and Comliness.
• * 3.2

  Wedlock its ••onourable Estate, &c.
• * 3.3

  Young Mans choice of a good Wife as to Birth, and a good Name.
• * 3.4

  Young Mans choice as to her Religion and Beauty.
• * 3.5

  Young Mans Choice, as to Portion and Friends.