Απογραφε Ϛοργεσ. OR, A DESCRIPTION OF THE PASSION OF LOVE. DEMONSTRATING Its original, Causes, Effects, signs, and Remedies.  
By Will. Greenwood, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  
Omne meum. Nil meum.  
Nihil dictum quod non dictum prius.  
LONDON, Printed for William Place at Gray's inn-gate in Holborn, 1657.   

To the Service and Delight of all truly Noble, Generous and Honest Spirits of both Sexes; The AUTHOR Dedicateth these his Exiguous Devoyres.  
NOBLE HEARTS,  
BEing invited with several pleasing Considerations, and delightful Motives to appear the second time upon the slippery stage of this World; I here present to your view a Description of a Passion too much regent in this brittle age. The work is of no great substance, not much satirical nor Critical; only glances, like the Dogs of Nilus, taking a touch here and there. It may happily appear at the first view, a mere congested Chaos, and somewhat indigested and promiscuously handled; I can assure you my meaning was methodical; but I hope your favourable opinions will dissipate the foggy mists of erroneous misprision, and be really clarified in your considerate censure. I cannot conceive what more acceptable present may be offered unto you, then that which with an appar●nt brevity compriseth the Original, ●enerality, Definition, Causes, Effects, signs, &c. of Love. For which purpose, and your greater contentment, I have madly rambled in every one of them. If I have over roaved, gone wide, or fall'n short, it's not unlike you may impute it to my folly of precipitancy. In this (to forge an excusive answer) I shall not unfittingly resemble the Painter, who being to figure forth the fury of a mad Dog, the better to express it, stood long curiously piddling about the froth or foam issuing from his mouth; but finding nothing frame fitly to his invention, rashly takes up his pencil▪ dashes it against the Picture, with an intent to spoil it; howbeit this sudden accident prevailed to make his work more excellent. So may I in these sudden touches pencil out this Passion with a more lively tincture, then if I had been tediously curious in contriving, or vaingloriously to embellish them with quaint ear-pleasing Elocution. To speak the real truth, you must not expect any additional ornaments of rhetoric, nor neat flourishes of Eloquence, or wyre-drawn phrases, mere ink-pot terms, or a hodgpodge of a laboured contexture: but a plain and smooth style which best becomes our subject. I am not passionately enamoured on petty Courtships, like to those Helena's all of gold, where we can behold nothing but Drapery; but my sole aim is to speak to be understood: I have more laboured at the reality of the matter, than ornament of words; for he that courts his pen, and neglects the matter, shall always have trouble enough to defend himself from Moths, Rats and Oblivion. Fine heads will pick a quarrel with me; but this is my mind, let him that findeth a fault amend it, and he that liketh it use it. I submit myself to the judgement of the wise, and little esteem the frowns of a censorious brow.  
I dedicate this unto you, not because either by virtue of a long experience, or of an exact judgement, I make profession to be Master in this Science, but to manifest that by the polestar of methodical observations, one may furrow the deepest Seas of unknown discipline. And to vindicate myself with that of Mr. Burton, 
Vita verecunda est, Musa jocosa mihi.  
However my lines err, my life is honest.  But I presume, I need no such apologies, for no man compos mentis, will make me culpable of Lightness, Wantonness, and rashness in speaking of the Causes, Effects, signs, &c. of Love; I speak only to tax and deter others from it; not to teach, but to demonstrate the vanities▪ and errors of this heroical and Herculean passion, and to administer apt Remedies. I cannot please all men; for the same cause that made Democritus laugh, made Heraclitus weep: It is impossible for an Angler to please all fish with one bait; so if one write never so well, he cannot please all; and write he never so badly, he shall please some. I know there are some counterfeit Cato's that will pish at me, cannot abide to hear of Love toys, they hare the very name of Love in detestation; Vultu, gestu, & oculis, in their outward actions averse, and yet in their cogitations they are all out as bad, if not worse than others.  
Whatsoever I speak in this Treatise of the one sex, may be also said of the other, mutato nomine. I determine not to run with the Hare and hold with the Hound, to carry fire in one hand, and water in the other, neither to flatter Men as altogether faultless, nor be critical with Women as altogether guilty; for as I am not desirous to intrude into the favour of the one, so am I resolved not to incur the disfavour of the other.  
Honoured Ladies, I commit myself to the candour of your courtesies, craving this only, that if you be pinched in the instep, you rather cut the shoe then burn the last. If I discover the legerdemain, and subtle trains Women lay to inveigle their Lovers, and unveil the furrows of womens' dispositions; you ought no more to be vexed with what I have said, than the mintmaster is to see the coiner hanged; or the true Subject, the false traitor arraigned; or the honest man the thief condemned. I grant it an act somewhat uncivil, to run inconsiderately into invectives against the sex; so it is an unworthy servitude of mind to be obsequious to them: but I deal with them, as he who slew the Serpent, not touching the body of his Son twined▪ up in folds; so I strike the vice, without slandering the sex. I hope this Book will insensibly increase under the favour and good opinion of virtuous Ladies, as Plants sprout under the Aspects of the most benign Stars.  
What I here declare (Candid Readers) is not in the least to extinguish a pure and real love, or to detract from the honour of marriage; for my stomach will not digest the unworthy practices of those who in their Discourse and Writings, plant all their Arguments point blank to batter down Love, and the married estate, using most bitter invectives against it, as the Author of the Advice to a Son, and such like, whose behaviour speaks nothing but Satyrs against this divine Ordinance, and the whole sex of Women. But such do it out of mere dissimulations, to divert suspicion, being defatigated in a vigorous pursuit of their desires are made incompetent Judges of that which they undertake to condemn; or else out of revenge, having themselves formerly light upon bad Women (yet not worse than they deserved) they curse all adventures because of their own shipwreck.  
Here my Book and myself march both together and keep one pace; one cannot condemn the Work without the workman; who toucheth the one, toucheth the other; what I speak is truth, not so much as I could, but as much as with modesty I dare. Let that which I borrow be surveyed, and then tell me whether I have made good choice of Ornaments to beautify and set forth the Work; for I make others to relate (not after my own fancy, but as it best falleth out) what I cannot so well express, either through unskill of language, or want of judgement. I have purposely concealed the Authors of those I have transplanted into my soil, and digested them with my own, thereby to bridle the rashness of the hasty knit browned censurer. I will honour him that shall trace and unfeather me, by the only distinction of the force and beauty of my discourse. Look how my humours or conceits present themselves, so I shuffle them up; for these are matters which Juniors may not be ignorant of. But not to tire you with a tedious preamble, like the Pulpit Cuffers of this age; and a long discourse argueth folly, and delicate words incur the suspicion of obsequiousness; I am determined to use neither of them; only entreating your mild and charitable censure, of this my rude and hirsute labour: until the next occasion, I conclude,  
Your Friend, W. G.   

To his Honoured and Ingenious Friend, Mr. W. G. on his Description of the Passion of Love.  
WHen critics shall but view the title, they  
Will carp at this great enterprise, and say,  
It was too boldly done, thus to comprise  
In this small tract, Loves passion, and true size  
To set upon it; but the learned will  
Excuse thy little Book, and praise thy quill;  
Thy aim being only to instruct the youth:  
In male and female thou discoverest truth.  
Thy pencil in live colours hath limned out,  
Erotick passion from its very root.  
Causes, Effects, and signs (thou here discovers)  
The jealousies and fears of wanton Lovers;  
Physician-like thou here prescribest cures  
To ease poor Lovers of their Calentures.  
My worthy friend, In either Hemisphere,  
Where e'er I go, thy praise I'll echo there.  W. B.  

ERRATA.  
PAge 8. line 19 deal. 1. p. 19 l. 9 r. osculis. p. 26. l. 19 r. conducted. p. 30. l. 2. r. froward. p 33. l. 30 r. magno sua. p. 38 l. 10. r. torment. p. 40. l. 4. r. canst. p. 42. l. 3. ●. to l. 14. r. never. p. 44. l. 29. r. volleys. p. 48. l. 33. r. Mistress. p. 51. l. 11. r. fairest. p. 55. l. 15. r. sighs. p. 64. l 7. r. heart. p. 70. l. 26. r. spectre. p. 85. l. 20. r. prae se ferat cum pharetr●.   

A DESCRIPTION OF THE PASSIONS OF LOVE.  

Of Love, the Original, the Universality, and the Definition of it.  
THe nature of the whole Universe (according to the primogeniture) tendeth to that which we are now determined to treat o f; for it was Love that moved God, not only to create the World, but also to create it beautiful in every part; the name whereof in Greek yieldeth a testimony of Loveliness and Beauty, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Mundus, signifying a beautiful and well decked Ornament. Therefore seeing God hath created and framed it by Love, then indubitably Love is dispersed throughout the whole World, and invested into every creature, as well Mineral and Vegetable, as Animal, all obeying the statute of the great lawgiver, instituted in primo Adami. The which causeth a sympathy or Love in all things.  
Now to demonstrate this in Man. He having by nature imprinted in his soul an affected desire or earnest inclination to that which seemeth good, is drawn as it were by necessity to search it out in every thing which he esteemeth fair and good, finds nothing so apt to be the centre of his Affections, and to correspond with his nature (her creation solely tending to that) as Woman. For after God had created Man, and placed him in the Garden to dress it, It is not good (saith he) that Man should be alone, I will make him an help meet for him: & to demonstrate how this help was not only meet, but also necessary for Man; Moses addeth, that amongst all those living creatures, he found no help meet for Adam: For although all the Beasts, and the residue of creatures were given to Man to assist him, so that being in the state of innocency, wherein he was then, he might receive all service and ready obedience from them; nevertheless he had not yet an help of his kind, for he could not have the familiarity and society with Beasts, nor receive such help from them, as he could from a Creature of his own nature.  
Now seeing Man was created for this end, he could not continue without generation, which could not be unless he were joined to a Woman; which was before his fall a most pure and innocent love. But now because of his corruption, his affections are irregular, and are made extreme; there is nothing so greatly exciteth and carrieth away his mind, nor cometh more near to his destruction, than this foolish passion endangereth his life. To prove which, many precedents might be produced. Galacea of Mantua declairing oftentimes to a Maid of Pavia, whom he courted and made love to, that he would suffer a thousand deaths for her sake, which she imagining was but spoken coggingly and in jest, commanded him to cast himself into the River; which he presently performed and was drowned. But we shall more fitly allege such testimonies of the effects of Love, when we discourse more particularly of every Vice that proceedeth from them.  
Yet, as well as Man, this amity (as I have said) is ingraffed into every creature; this love, appetite, or universal inclination, or complacency, given to them at the creation likewise, and inciteth them to desire and search out that which is consentaneous to, and agreeth and sympathizeth with their own nature; so that there is nothing so insensible, which hath not in itself this amity innate, propending and moving to its proper object, as Amber and Straw, Iron and Adamant, and the palmtrees of both sexes, express not a sympathy only, but a love passion; according to that of the Poet;  

Vivunt in Venerem frondes, omnisque vicissim  
Foelix arbor amat, nutant ad mutua Palmae  
Foedera, Populeo suspirat Populus ictu,  
Et Platano Platanus, Alnoque assibilat Alous.   
Which is thus paraphrazed;  

Leaves sing their loves, each complemental tree  
In Courtship bows, the amorous palms we see  
Confirm their leagues with nods, Poplers enchain  
Their arms, the Plane infettereth the Plane.   
Now the better to illustrate this by example, Florentius tells us of a palm that loved most fervently, and would receive (if properly it may be so said) no consolation, until her Love applied himself to her; you might see the two trees bend, and of their own accord stretch out their boughs to embrace and kiss each other. They (saith he) marry one another, and when the wind brings their odour unto each other, they are marvellously affected; they will be sick and pine away for love, which the husbandman perceiving, strokes his hand on those palms which grow together, and so stroking again the palm that is enamoured, they carry kisses from one to the other, or weaving their leaves into a Love-net, they will prosper and flourish with a greater bravery. No creature is to be found quod non aliquid amat, which doth not love something, no stock nor stone, which hath not some feeling of its effects; yet it is more eminent in Vegetables.  
To prosecute our discourse, let us define what this Amorous Love is; Theophrastus demonstrateth it to be a desire of the Soul, that easily and very speedily gets entrance, but retireth back again very slowly. Another saith, It is an invisible fire kindled within the hidden forges of the breasts of Lovers, scorching and consuming their miserable hearts, and burning in the flames of desire, yielding no other sign or testimony thereof, than an ardent desire of the thing beloved. Montag. lib. 3. cap. 5. saith, that Love is nothing but an insatiate thirst of enjoying a greedily desired object. Socrates saith, It is an appetite of generation by the mediation of beauty. Others will have it to be a motion of the blood getting strength by little and little, through the hope of pleasure, almost a kind of Fascination or enchantment. Tully thought it to be a wishing well to the party affected. Seneca, a great strength of the understanding, and a heat that moveth gently up and down the spirits. And others say, that this Erotical passion is a kind of dotage, proceeding from an irregular desire of enjoying a lovely object, and is attended on by fear and sadness (common symptoms of Love) according to Ovid; 
Res est solliciti plena timoris amor.   
Thus have we been carried away by the current of other men's judgements, and now have watched our advantage to swim back again, and show our private opinion; and that is, That Love is an expansion of the soul towards it object; which is, what ever is attractive; and that naturally Man loves himself best and first, and all other things in subordination to himself; and whatsoever hath most similitude of Man in nature, is the proper object of his love; then consequently (in my opinion) no object so proper as the princess of the female sex, viz. Woman, it being ordained and constituted for the propagation and preservation of every species.  
We will illustrate this with that pretty piece of policy of Paris, which prompted him to the disposal of the Golden ball, he being made umpire between three Deities, Juno, Pallas, and Venus, whereof he was to make one his friend, and two his enemies; it was his wisdom to win favour with the most potent, for his own safety, which is Venus, if we may take an estimate of power from the extent of Dominions, and largeness of command and conquest, all which are so clearly Cypria as they leave no place for opposition. It is true, Juno commands the world by Riches, and Pallas by wisdom, but Venus monarchizeth in the most unlimited manner of sovereignty over millions of Worlds, if it will pass for sterling, that every Man is a microcosm, or a little World, the epitome of the macrocosm, or the greater World: She is that powerful Planet, that makes not only the rational, but irrational; not only the animate, but inanimate creatures, and Vegetables feel her influxious power. Lucr. l. 1. 22.  
Tu dea, tu rerum naturam sola gubernas,  
Nec sine te quicquam dias in luminis oras  
Exoritur, neque fit laetum, nec amabile quicquam.  
Goddess, thou rul'st the nature of all things,  
Without thee nothing into this light springs,  
Nothing is lovely, nothing pleasure brings.  
Therefore they that submit not to the sceptre of the Paphian Queen, are Rebels against nature, and but the shadows of Men; but such stubborn ones are as rare as a Horse in the streets of Venice, or a beggar in Holland. I know not (saith Montag. in his essays lih. 3. cap. 5.) who could set Pallas and the Muses at odds with Venus, and make them cold and slow in affecting of Love; as for me, I see no Deities that better suit together, nor are more indebted one to another. Whoever shall go about to remove amorous imaginations from the Muses, shall deprive them of the best entertainment, and of the noblest subject of their work. And who shall debar Cupid the service and conversation of poesy; shall weaken him of his best weapons. But for so much as I know of it, the power and might of this God, are found more quick and lively in the shadow of poesy, then in their own Essence: It representing a kind of air as lovely as Love itself.  
Thus (equally tendering all these opinions to the Readers discretion, to reject or accept which of them he shall conclude most probable) I proceed on to demonstrate the Causes of this passion in the subsequent Chapter.   

The Causes of Love.  
WE will now express what special causes and motives tend most to the increase of this Passion. The Sages have sought the true causes which dispose the wills of Men to love; and have delivered many different opinions in this point. Some hold, it is a quality which God imprinted on nature: for it pleased him to create Adam on earth as his own image, and hath drawn Eve to be unto Man a spirit of peace, and a love of a perpetual lasting; this indubitably is the first; for we must ingenuously confess, that there is no real love, no true delight, but proceeds from the supreme Divinity, the pure and immaterial Essence of the omnipotent Protector, and sole Ruler of all Celestial and Terrestrial creatures: It is a communicative delight, whose chief propriety is perpetually to stream into the hearts and souls of all that are capable thereof. Others imagine (and 'tis real) it comes from the influence of the Stars at their Nativities, and these (in my opinion) are the second causes.  
Prima Deus causa est▪ causae sunt astra secundae.  
God is (of all created) the prime cause:  
Th' second (in spite of Holmes) are starry laws.  
Others say, it proceeds from Parents and Education, and that's very probable. Others from a certain harmony and consonance of hearts which meeting in accord upon the same tone, having a natural correspondency. The maxim of Divines, and moral Philosophers saith, That fair and good (otherwise that which seems to be so) make all loves. And lastly, Money.  
Now it is our intent and purpose to treat of every one of these causes distinctly (the first excepted, being explained in the first Chapter, and likewise in the beginning of this Section) therefore we will proceed to the second cause, which is the Stars.  
The fairest and enticing objects that proceed from Men and Women, that most frequently captivate, allure, and make them dote beyond all measure one upon another, art by the force and power of the Stars (quod me tibi temperate astrum) such a Woman doth singularly dote upon such a Man, and likewise such a Man upon such a Woman; hate such again, and give no reason for it, it being too high for the vulgar capacity to attain to the knowledge of it. They by their influence act upon the humours and bodies, and by their secret qualities tie creatures with the knot of love; for how many are there who love things which are neither lovely nor good? I mean, not only in effect, but in their own opinion and judgement, yet are they fastened by some tie (unknown to any but the real sons of art, and those which are acquainted with the sublime sciences) nor can they free themselves from it but by the absolute power of reason. Do we not daily find by experience, that a Man who is, and who knoweth himself to be deformed and wicked, yet by nature falleth not in love with himself? so through a love of Concupiscence, he may love things which have neither beauty nor goodness, although he daily hath a blind feeling of something suitable to sensuality and an unperceptible attractive. For there may be a sympathy in Nature, and an antipathy in Complexion; and a sympathy in Complexion, and an antipathy in Nature; as in animals, there is amity betwixt the blackbird and the Thrush, betwixt the Crow and Hern, betwixt Peacocks and Pigeons, Turtles and parrots. Whence Sapph in Ovid's Epist. writes to Phaon; 
To Birds unlike ofttimes joined are white Doves;  
Also the Bird that's green black Turtle loves.  For of what sort the amities and enmities of the superiors be, such are the inclinations of things subject to them in these inferiors. These dispositions therefore of Love, are nothing else but certain inclinations of things, of one towards another, desiring such and such a thing if it be absent, and to move toward it, and to acquiesce in it when it is obtained, shunning the contrary and dreading the approach of it. He that knows the amities and enmities the superiors have one towards another, knows my meaning, and will quickly give you a reason, and that none of the worst, let the Priests say what they please.  
The third Cause is from Parents and Education. This cause is from our first Parents, for the preservation and propagation of the Species, and will so continue till nature shall be no more. It is according to the old Adage, Qualis Pater, talis Filius; like Father, like Son. Cat to her kind; if the Dam trot, the foal will not amble. Experience and nature approves it, that the fruit will relish of the tree from whence it sprung. Consider how Love proceeds from Parents, and gradually descends; that so soon as we are come to maturity, and that our blood begins to boil in our veins, we devote ourselves to a Woman, forgetting our Mother in a wise, and the womb that bare us in that which shall bear our image. This Woman blessing us with Children, our affection leaves the level it held before, and sinks from our bed unto our issue and picture of posterity, where affection holds no steady mansion: they applying themselves to a Woman, take a lawful way to love another better than ourselves, and thus run to posterity.  
But Education is more potent, for Themistocles in his youth (as himself confesseth) for want of Discipline, was carried away by the lascivious and hot passion of Love, like to a young unbridled Colt, until that by Miltiades' example, who was then famous among the Grecians, he caused the heat of his courage to be cooled, and the lasciviousness which was naturally in him, to attend upon virtue: he fed delicately and highly, Qualis cibus, talis sanguis & membrum; such as the meat, such is the broth; for luscious fare, is the only nurse and nourisher of sensual appetite, the sole maintenance of youthful affection, the fuel of this inordinate passion, nothing so much feeding it, nor insensates the understanding by delighting in it. He was very idly educated, which is one main branch that causeth love, and the first arrow that Cupid shooteth into the hot Liver of a heedless Lover. For the Man being idle, the mind is apt to all uncleanness; the mind being void of exercise, the Man is void of honesty. Doth not rust corrode the hardest Iron, if it be not used? Doth not the Moth eat the finest garment, if it be not worn? Doth not impiety infect the clearest and most acute wit, if it be given to idleness? Doth not common experience make this common unto us, that the fertilest ground bringeth forth nothing but weeds, if it be not tilled? The particulars of idleness, as immoderate sleep, immodest play, unsatiable drinking, doth so weaken the senses and bewitch the soul, that before we feel the motion of Love, we are resolved to lust. Cupid is▪ a crafty Gentleman, he follows those to a hair that study pleasure, and flies those that stoutly labour. Likewise though their natural inclination be to virtue, if they be Educated, in dancing-schools, schools of music, lead a riotous life, they will be much subject to this passion, they will prefer fancy before friends, lay Reason in the water, being too salt for their taste, and follow unbridled Affection suitable to their education.  
But let their inclinations be never so strong, if they have been well brought up and instructed, they are in some sort forced to moderate themselves, not suffering Love to have such pernicious effects in them, as naturally they are inclined to; whereupon (in my opinion) that old proverb was not spoken without reason, That Education goeth beyond Nature: so that Quintilian would not have Nurses to be of an immodest or uncomely speech; adding this cause, Lest (saith he) such manners, precepts, and discourses as young children learn in their unriper years remain so deeply rooted, as they shall scarce ever be relinquished. Sure I am, that the first impressions, whether good or evil, are most continuate, and with least difficulty preserved.  

Quo semel est imbuta recens, servabit odorem  
Testa diu.—  
A pot well seasoned, holds the primitive taste  
A long time after.—  Socrates confesseth in Plato, that by nature he was inclined to vices, and yet Philosophy made him as perfect and excellent a Man, as any was in the world.  
Besides Education and custom have power not only to change the natural inclination of some particular Men, but also of whole Countries, as the Histories of most Nations declare unto us; and namely that of the Germans, who in the time of Tacitus (and Lycurgus amongst the lacedaemonians) had neither Law nor Religion, knowledge nor form of commonwealth (but were led and carried on by the current of their own inclinations, and as their wills was inclined by the influence of the superiors) whereas now they will give place to no Nation for good institution in all things. To reform the lacedaemonians, Lycurgus used this piece of policy; He nourished two whelps both of one Sire and one Dam, but in different manner; for the one he trained up to hunt, and the other to lie always in the chimney-corner at the porride-pot; afterwards calling the lacedaemonians into one assembly, he said, Ye lacedaemonians, to the attaining of virtue, education, industry and exercise is the most noble means; the truth of which I shall make manifest to you by trial; Then bringing forth the whelps, and setting down a porride-pot and an Hare, the one run at the Hare, and the other at the pot: the lacedaemonians not understanding the mystery, he said, Both of these be of one Sire and one Dam, but you see how Education altereth Nature.  
Let us therefore (that seeing our flexible nature is assaulted and provoked to the acting of any thing which is not good) endeavour to accustom and exercise ourselves in virtue, which will be as it were unto us another nature; let us use the means of good Education and instruction in Wisdom, whereby our souls shall be made conquerors over these hot passions, and our minds moderated and stayed in all our actions.  
We will now proceed on to the next, and fourth cause, which is a certain harmony and consonancy of hearts, which meeting accord upon the same tone, having a natural correspondency. For it is man's nature to affect all harmony, and sure it is (where Cupid strikes this silent note (for Love is the music, the harmony, complexion, the genus, and very soul of nature) more sweet and melodious than the sound of any instrument; for there is music wheresoever there is an harmony. And thus far we maintain the music of the spheres: for these well ordered motions, and regular paces, though they give no sound unto the ear, yet to the understanding of the parties affected, they strike a love-note most full of harmony. I desire leave to insist a little upon this.  
everybody hath its projections and unperceivable influences, as we find in the power of Amber and the Adamant, which attract Iron and Straw, by the expiration they scatter in the air, to serve as instruments and hands to their attractions. This being common to other natures of Plants, Metals, and living creatures, we must not think but that the body of Man participateth therein, by reason of its vivacity and multitude of pores which give a more easy passage to such emissions. There then cometh forth a spirituous substance, which is (according to Marcilius Ficinus): vapour of blood, pure, subtle, hot and clear, more strong or weak according to the interior agitations of spirits; which carrieth along with it some friendly, convenient, and temperate quality, which insinuateth itself into the heart and soul, doth (if it there find a disposition of conformity) abide, as a seed cast into the earth, and forms there an harmony, and this love of correspondency, with an admirable promptness and vigour; so it happeneth that the spirits, being transpired from one body to another, and carrying on their wings qualities consonant, do infallibly excite and awaken the inclinations. The eye is principally interessed herein, breathing thence the most thin spirits and darting forth the visual rays, as the arrows of Love which penetrate the heart, striking a most dulcisonant harmony, and are united one within another; then heating the blood, they strike upon the imagination, and attract the will, which are linked one to another, that they are tied together with an unperceivable knot; and so by this means Love entereth into the heart.  
The fifth Cause is that of the Divines and moral Philosophers, That beauty and goodness make us love. Which two if they be found both in one Woman (she's rara avis, a very rare thing indeed) are most availeful advantages. Love varies as its objects vary, which is always good, beautiful, amiable, gracious, and pleasant, or at lest which seems to be so; from Goodness comes Beauty, from Beauty Grace and Comeliness, which result as so many rays from their good parts, makes us to love, and so covet and desire it: for were it not pleasing and gracious in our eyes, we should not seek it. Omne pulchrum amabile, and what we love is fair and gracious in our eyes, or at least we do so apprehend or esteem it. Suum cuique pulchrum.  

Th' perfections of his Mistress are most rare,  
In all men's eyes, yet in his own most fair.  Amiableness is the object of love, the scope and end is to obtain it, for whose sake we love, and with our minds covet to enjoy. Likewise Grace and Beauty are so wonderfully annexed, do so sweetly and gently win our souls, and strongly allure, that they confound our judgement, and cannot be distinguished. And this makes the Poets still put the three Graces in Venus' company, as attending on her and holding up her train. As the needle of a dial being touched with an Adamant, doth always turn towards the polestar, because the Philosophers hold that to be the element of the loadstone or Magnet, and by a natural sympathy doth attract every part of itself unto itself; so a Lo●ers heart being touched with the beauty and goodness of his Mistress doth turn it, and all its thoughts towards her: Poetically to explain this conception let us add,  
The needle of a dial Northward turns,  
If touched by Adamant:  
His heart touched by his Mistress burns,  
And after her doth pant.  
As this Magnet draweth the heavy Iron, and the Harp the swift Dolphin; so beauty allureth the chaste mind to love. In that exquisite Romance of Clytiphon and Lucippe, where Clytiphon (being captivated with her beauty) speaking of himself, ingenuously confesseth, that he no sooner came in Lucippe's presence, but saith he, Statim ac eam contemplatus sum, occidi; oculos à Virgine avertere conatus sum, sed illi repugnabant. He was wounded at the first sight, his heart panted, he could not possibly turn his eyes from her.  
This Beauty hath great power to procure love; for where it appeareth in the exterior parts in anybody, it is as it were a witness and testimony of the beauty in the soul. For the Creator created all things in such manner that he hath commonly joined beauty and goodness together; in the beginning there was nothing made, but it was very good and beautiful in his kind, therefore there is an agreement between the body and the soul; for bodily beauty is as it were an image of the beauty of the soul, and promiseth after a sort some good thing of the inward beauty; for internal perfection breedeth the external; whereupon the internal is called goodness, and the external, beauty. Many would willingly die for the beauty of others, and are so tormented and tossed, that they become senseless and frenetic, being captivated with looking upon a beautiful face, which hath such a sting that it pierceth even unto the liveliest part of their heart and soul. Whereupon it falleth out that poor silly Lovers are so full of passions, that they stand altogether amazed; making their souls so subject to their desires, that she must obey them, as if she were some poor chambermaid or drudge. It is the Witch of Nature, as gold is the god of the World; for a Woman without beauty hath as few followers, as a Man without money hath friends.  
The reason why womens' beauty is of such force, that it overcomes men, is that the sense being too much fastened upon it, doth not only (as if it gazed upon an object above its strength) remain dazzled with the rays thereof, but reason itself is darkened, the heart is fettered, and the will by love made a prisoner. And I must needs tell you in plain terms, that beauty without the endowments of a virtuous mind is stark nought▪ Yet most commonly, the beauty of the mind is manifest in the face, as it were in a looking-glass; for in it is seen a modest blush the veil of shame fac'dness, the true ornament of an honest mind, the treasure of Chastitity, the splendour of Clemency, the riches of Silence, the majesty of Virtue, the lodge of Love, and the nest of Grace; because the face (amongst all the other corporal parts) is the more noble, where the mind by those senses that are in it exerciseth its effects and operatious.  
Having discoursed thus much of beauty in general, we will now descend to the particulars of beauty, and demonstrate their force in causing Love. For there is not any that loves, but there is some particular part, either in form or condition, which pleaseth most, and inflameth him above the rest.  
And first of the Eyes, which Scaliger calls Cupid's arrows; the black, round, quick sparkling eye, is the most fair, amorous and enticing, the speaking, courting, enchanting eye. Hesiod calls those that have fair lovely eyes, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; and Pindarus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, by a Metaphor borrowed from the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, signifying the young tender sprigs or branches of Vines, for as these always embrace the neighbouring bough, twining about it with many various circles; in like manner, the eyes of a beautiful woman apply their beams, and endeavour to entangle the hearts of those that earnestly behold her. The Poet Propertius calls the eyes the conductors and guides in Love. 
Si nescis, oculi sunt in amore deuces.  It is the eyes that infect the spirits, by the gazing upon an object, and thence the spirits infect the blood. To this effect the Lady in Apuleius complained, Thou art the cause of my grief, thine eyes piercing through mine eyes into mine inward parts, have set my bowels on fire, therefore commiserate me that am now ready to die for thy sake.  
The eye is the judge of beauty, and is as it were the lookingglass of the soul, in which are described all the affections of the Soul, as Love, passion, anger, disdain, &c. The eye exceedingly lusteth after beauty (and whilst it contemplateth the colours, forms, features, comeliness, grace, laughter, and whatsoever excellent quality appertains unto beauty) is deemed fittest to be the principal judge thereof; the eye being an Organ by which a Lover doth best discern the perfection of all those principal parts, which are required to the framing of a complete beauty; for we often times see, by the bare report of virtue, in any honourable breast love imperfectly; but if report be once confirmed by an interview, and the eye be made judge as well as the ear, it gathereth strength, and exceedingly increaseth; which proceedeth from no other cause then from the great force that the eye hath in the true judgement of sensible things, besides the power thereof extending itself more than all the other senses to the multitude of objects, and more speedily apprehending them. Pardon me for stepping a little out of the way, but I shall quickly be in again.  
Secondly, fair hair, as the Poets say, are the prisons of Cupid; that is the cause (as I suppose) that Ladies make Rings, and Bracelets, and love-locks to send to their Lovers. And that's the cause too (for I must handle both sexes) that Men curl and powder their hair, and prune their pickativants, making the East side correspond to the West.  
Thirdly, the Tongue, is called by Scaliger, the lightning of love. But we will take all the actions and gestures of the mouth together with it; what a bewitching force hath a gracious laughter, a pleasant and eloquent delivery, a modest courting, a Sirens song, or any other comely carriage or manifestation of the mind, a coral lip, a comely order and set of two Ivory rails? How great force and enticements lie in kissing? Balthazer Castilio saith, Jam pluribus oculis labra crepitabant, animarum quoque mixturam facientes, inter mutuos complexus animas anhelantes: They breathe out their souls and spirits together with their kisses, changing hearts and spirits, and mingle affections as they do kisses, and it is rather a connexion of the mind then of the body. 
What's a kiss of that pure fair?  
But love's lure, or Adonis' snare.   
Fourthly, some are enamoured of an handsome tall and slender body; some again are taken with one of a middle size and plump; but many are captivated with a handsome leg and foot.  
Fiftly, their breasts and paps are called the tents of Love; for which cause Women do so much discover them, (for Women, saith Aristotle, are Natures Errata, continually studying temptations) together with their naked necks, shoulders and arms, having all things necessary and in readiness, that may either allure the mind to love, or the heart to folly. What is the meaning of their affected carriages, those Garments so pompous, those guizes so sought after, those Colours so fantastic, the Jewels and Pendants so sumptuous, that painting so shameless, those curls and Patches, their silk and bow-dy stockings, with their coats tucked up that their neat leg and foot may be seen, their laced shoes, those courtesies, salutations, cringings and mincing gates; but to cut the throat of Chastity, and are springes to catch woodcocks. A Ship is not so long a rigging, as a young Lady is in trimming herself against the coming of her sweetheart. Eye but the dresses of Women which are now in use, and thou shall not only see the carved vizard of a lewd Woman, but the incarnate visage of a lascivious wanton; not only the shadow of love, but the substance of lust.  
Sir Philip Sidney in his Arcadia, saith that Apparel (though it be many degrees better than the wearer) is a great motive and provocation to love, and nothing like unto it: 
Which doth even Beauty beautify,  
And most bewitch a wretched eye.  And as another Poet saith; 
— lovelocks and clothes which speak  
All Countries, and no Man.—  He lays all that ever he hath upon his back, making the Meridian of his Estate stoop to his shoulders, judging that Women are captivated with and married to Bravery.  
Add hereunto the painting practised by Harlots, adulterated complexions well agreeing with adulterous conditions. They especially use to paint their eyes (understand their eyebrows and eyelids) with Stibium, to make them look black, conceited by them an extraordinary comeliness. Hereupon was Solomon's caution, Neither let her take thee with her eyelids, as one of her principal nets to catch wantons therewith. When aged they use in vain to make themselves fair by renting their faces with painting, though more cause to rent them with their nails out of penitent indignation. Thus painting used to reconcile, in time widens the breaches in their faces; and their flesh tainted, at least, with the poison thereof, like rotten vessels spring the more leaks the more they are repaired. And the truth is, I would have such as these to join themselves with soldiers, for so both may fight under their colours.  
Sixthly, Pleasant and well composed looks, glances, smiles, counter-smiles, plausible gestures, pleasant carriage and behaviour, affable compliments, a comely gate and pace, dalliances, plays, revels, masks, dancing, time, place, opportunity, conference, and importunity, are materials of which Loves torch is made; also no stronger engines then to hear and read of Love toys, fables and discourses, so that many by this means become distracted, for these exercises do as well open the pores of the heart as the body. And truly such heart-traps are laid by cunning beauties, in such pretty ambuscadoes, that he must be a crafty Fox that can escape them; for there is still some peculiar grace in a Woman, as of beauty, good discourse, wit, eloquence, or honesty, which is the primum mobile, or first mover, and a most forcible loadstone, to attract the favours, and good will of men's eyes, ears and affections unto them. It is a plain ornament becomes a Virgin or virtuous Woman, and they get more credit in a wise man's eye and judgement, by their plainness, and are more comely and fair▪ then they that are set out with their patches, babbles, puffed up, and adorned like jays in peacock's feathers. Ladies, let the example of Lucretia be set before you, who stamped a deeper impression of affection in the heart of the virtuous beholder, by addressing herself to housewifery, and purple spinning, than others could ever do with their rare banquets, and riotous spending. All are not of Aegisthus mind, who was taken with a compliment of lightness. This argued, that a youthful heat had rather surprised his amorous heart, than any discreet affection preferred him to his choice. This love is fading; for where virtue is not directrice in our choice, our minds are ever prone to change; we find not what we expected, nor digest well what we formerly affected; all is out of square, because discretion contrived not the building. It is a decent and comely habit best becomes Ladies to be wooed in, and contents discreet Suitors most to have them won in. Conform then your generous dispositions to a decency of fashion, that you may attract to yourselves, and beget in others motives of affection: whose private virtues render you to the imitation, and public to the admiration of all.  
Seventhly, a tender and hot heart, lucid spirits, vegetous and subtle blood, are causes of amorous fires, a small beauty makes a great impression in them.  
Eightly, Obsequious love-letters, to insinuate themselves into their mistress's favour, are great incitements, they are the life of Love.  
The pen can furrow a fond females heart,  
And pierce it more, than Cupid's feigned dart.  
Letters a kind of magic virtue have,  
And like strong Philters human souls enslave.  
Ninthly, Words much corrupt the disposition; they set an edge or gloss on depraved liberty; making that member the vent and spout of their passion, and making the hearts of credulous Women melt with their ear-charming Oratory.  
The tenth, Love is caused very often by the ear, as Achilles Tacitus saith, Ea enim hominum intemperantium libido est, ut etiam fama ad amandum impellantur, & audientes aequè afficiantur ac videntes; such is that intemperance and passion of some Men, that they are as much enamoured by report, as if they see them. Ofttimes the species of Love are received into the fantasy, as well by relation as by sight, for we see by the eyes of our understanding. 
No face yet seen; but shafts that Love lets fly,  
Kills in the ear as well as in the eye.  Also; 
The pleader burns his books, disdains the Law,  
And falls in love, with whom his eyes ne'er saw.  Lycidas declaring to Cleon his Love towards Astrea, said, Whether she was really fair or no, I know not, but so it was, that so soon as ever I heard the report of her, I loved her. Some report (saith he) that Love proceeds from the eyes of the party loved; but this cannot be, for her eye never looked upon me, nor did mine see her so much as to know her again. 
For an illustrious name is a strange course  
To attract Love, and good report hath force.   
We purpose now to treat of Money causing Love. That is the general humour of the world, and in this Iron age of ours, and in that commodity stears our affections, the love of riches being most respected; for now a Maid must buy her husband with a great dowry if she will have him, making Love mercenary; and 'tis the fashion altogether in use, to choose Wives as Chapmen sell their wares, with Quantum dabitis? what is the most you will give? Witty was that young gentlewoman's answer to an inconsiderate Suitor, who having solicited the Father, and bargained with him for the affection of his Daughter for so much, and covenants of marriage concluded: This undiscreet wooer unseasonably imparts his mind to the Daughter; who made strange with it, saying, she never heard of any such matter: yea but (Replied he) I have bargained with your Father, and he hath already consented: And you may marry him too (quoth she) for you must hold me excused. Covetousness and filthy lucre mars many a good match, or some such by-respect. Veniunt a dote sagit●ae, 'tis money that makes the Mare to go; 'tis money and a good dowry, lights Hymen's torches. They care not for beauty, education, honesty, or birth; if they hear that she is a rich heir, or hath ready cash, they are frantic & doting upon such a one, more than if she were nature's masterpiece in beauty. If she be never so ugly and stinking, 'tis money makes her kiss sweetly. Has she money? (that's the first question) O how they love her! Is she mula auro onusta? nay then, run Dog, run Bear, they'll venture hanging to compass their desire. 
Auri sacra fames, quid non mortalia cogis  
Pectora?—  What will not this desire of money compel a Man to attempt? Is she as old as Saturn, deformed, vicious, blear-eyed, though they be like two powdering tubs either running over or full of standing brine, and her brows hang o'er her eyes like fly flaps, though her nose be like a hunter's horn, and so bending up, that a Man may hang a hat upon it, and her cheeks may serve boys for cherry-pits, doth her teeth stand like an old park pale, if she have any? has she a tongue would make a deaf man bless his imperfections, that frees him from the plague of so much noise; and such a breath (heavens shield us) as outvies the shambles for a sent? Yet if she have cash, Oh how amiable is she! without doubt she hath no less than twenty Suitors, never rack she's good enough. Est natura hominum, to love those that are fortunate and rich, that thrive, let them get it as they will, by hook or crook, all's one so they have it. De moribus ultima fiet qnestio; to inquire of her conditions and Education is the last interrogatory. But let me assure you these being joined together, the seen is altered on a sudden, their love is converted into hate, their mirth into melancholy, having only fixed their affections upon this object of commodity; the desire of which in excess is mere covetousness; and on the otherside their hate is furiously bent upon the Woman, she becomes an abject, and an odious object unto them.  
Now to turn the current of our discourse to the other sex; for this desire of lucre is not adherent to men only, but that there are some of the female train of the same temper. Let the Man be what he will, let him be cast in Esop's mould, with his back like a Lute, and his face like Thersites, his eyes broad and tawny, his lips of the largest size in folio, able to furnish a cobbler's shop with clouting-leather; if he have but a golden hand, Midas' touch, or loadened with golden pockets, immediately they salute him with an easement, Ego te hoc fasce levabo: and it is reason you should do it, replies the Woodcock; yielding up the souls of his pockets for the hopes of a smile, embrace or a kiss: And having emptied them, stuff them up again with frowning looks, and serve him like a sheep in June, turned forth for a bare necked Ewe, to seek a ruff for the piece next below his coxcomb. Money hath a significant voice, semper ad placitum, always pleasing, always grateful.  
He that will learn to win by smooth persuasion,  
Must practise much the topic called Donation,  
Strowing the path by which he means to pass,  
With the sweet flowers of yellow-faced Midas;  
So shall he find all easy to his will;  
Come in at's pleasure and be welcome still.  
But the truly handsome, complete, and meritorious, that cannot show the face of a Jacobus, that hath not pocket Angels for his guardians, shall live at a distance from gratia dei, the grace of her good liking; he shall pass by for vas vacuum, and be embarked in the ship of Scorn, to be conpucted to the haven of heaviness, and thrust upon the shore (as an exile) of never return again. Yet, I would rather wish Ladies to let the picture of Love be the emblem of their hearts, and not these inferior pictures, which we call money; which are so far from satisfying the affection, as they are only for the mould or Worldling; whose grosser thoughts never yet aspired to the knowledge of love's definition. Also it shows a servile nature, to cashier a faithful Lover because he is poor, and to prefer another less desertful because he is rich.  
We will now declare what the Poets say is the cause of Love. They say that when Jupiter first formed Man, and all souls, he touched every one with several pieces of Loadstone, and afterwards put all the pieces in a place by themselves; likewise, the souls of Women after he had touched them, he put them in a Magazine by themselves: afterwards when he had sent the souls into bodies, he brought those of the Women to the place where the loadstones were which touched the Men, and made every one to take one piece; if there were any thievish souls, they took several pieces and hid them. Now when that Man meets with that Woman that hath the piece which touched his soul, it is impossible but he must love her; the Loadstone which she hath doth attract his soul: And from hence doth proceed the several effects of Love; for those who are loved of many, are those thievish souls who took many pieces of the Loadstone; if any do love one who loves not him aagain, that was one who took his Loadstone, but he not hers. And from hence (say they) comes it to pass, that we do often see some persons love others, who in our eyes are nothing amiable. Also from hence proceed those strange loves which sometimes falls out, as that a Gaul brought up amongst many beauties falls in love with a barbarous stranger.  
Fonseca holds (and I am of the same mind) there is something in a Woman beyond all human delight, a magnetic virtue, a charming quality, and a powerful motive. To illustrate this; There is a story recorded in the Lives of the Fathers, of a child whose Education was in a Desert from his infancy, by an old hermit; being come to man's estate, he accidentally spied two comely Women wandering in the Woods; he inquired of the hermit (having never seen such before in his life) what creatures they were, the hermit told him that they were Fairies; after some tract of time, being in discourse, the hermit demanded of him which was the pleasantest and most delectable sight that ever he saw in his life? He readily replied (without any pause or further consideration) the two Fairies he espied in the Desert. So that indubitably, there is in a fair and beautiful Woman, a magnetic power, and a natural inbred affection, which moves our concupiscence. And this surely proceeds from the particular institutes of nature, and the perfections a Man imagines in another creature of his likeness, which he thinks may become another self: for with the distinction of sexes which nature hath bestowed on man, as well as irrational creatures; she hath put certain impressions in the brain (as in this young man) which makes a Man at a certain age, and at a certain season, to look on himself as defective, and as if he were but the half of an whole, whereof a person of the other sex ought to be the other half▪ so that the acquisition of this half is represented to us confusedly by nature, as the greatest of all imaginable goods; and although he see many persons of the other sex, he doth not therefore desire many at the same time, by reason Nature makes him conceive that he hath need of no more but one half; but when he observes some thing in any one, that likes him better than any thing he hath marked at the same time in the rest; that fixes the soul to feel all the inclination which nature hath given him to seek after that good, that she represents to him, as the greatest he can possibly possess, on that Woman only; and this is it which furnisheth the Romancers and Poets with stuff.  
To conclude this Chapter; It may be, that some will expect, that I should prescribe some things to cause love; as to teach them how to temper and spice an amatorious cup, and what time may be elected for the administering of it; or how Love may be caused by natural magic: but not knowing into whose hands the Book might come, neither do I write it to be an instrument ready tuned for every wanton eye, tongue, and hand to play upon; I forbear, lest more hurt then good come thereby: For Pliny reporteth that Lucullus a most brave General and Captain of great execution, lost his life by a Love-potion. 
— Love hath used against frail hearts  
Unlawful weapons, shooting poisoned darts.   
That there is things that have power and virtue to cause Love is not to be doubted; for the Soul of the World (according to Corn. Agrip.) by its virtue doth make all things that are naturally generated, and artificially made fruitful, by infusing into them Celestial properties, for the working of these effects; then, those things themselves not only administered by potions, or any other such like way, but also when they being conveniently wrapped up, and bound to, or hanged about the neck, or any other way applied, although by never so small a contact, do impress their virtue upon us. For by those applications or contacts the accidents of the body and mind are changed, causing them to whom they are administered to love, and render them that carry them to be beloved. But if these be not done under a suitable and proper Constellation, you may as well go about to pick straws, as effect any thing by them; no more but verbum sat sapienti. Also there are certain seasons (which I will conceal for modesty's sake) when Women (though never so forward at other times) may be won, in the which moment they have neither will to deny, nor wit to mistrust; such a time is recorded in History a young Gentleman found to obtain the love of the Duchess of Milan; such a time a poor Yeoman elected, and in it purchased the love of the fairest Lady in Mantua. Sed vulgo prodere grande nefas. If I have displeased any fools in concealing such things as are to be concealed, I hope the wise will hold me excused, whilst I proceed to declare unto them in the next Chapter, the Power and Effects of Love.   

Of the Power and Effects of Love.  
THe Reader shall pay nothing but his pains in following me, whilst I show him the great power and various effects of Love; and yet I think I may as well go about to number the leaves of trees, and sands of the Sea, the grass piles upon the Land, and the stars in the firmament, as enumerate the different effects and disorders that Love produceth in mortals. What poison may be dissolved which Love mingleth not? What weapons can be forged and filed, to transfix the sides of innocent creatures which Love hammereth and polisheth not in his shop? or what precipices are there which Love prepareth not? All the mischiefs and crimes which have in former ages been perpetrated, Love hath acted and daily invented them. Plato calls it Magnus Daemon, or the great devil, for its vehemency and soveraingty over all other passions. For saith one, I had rather contend with tigers, Wolves, Dragons, Lions, bulls, Bears, and giants, then with Love, he is so powerful. 
Regnat, & in superos jus habet ille Deus,  saith Ovid; he enforceth all to become tributary to him, he domineers over all, and can make mad and sober whom he list, and strikes with sickness, and cures whom he list; he is of such power and majesty, that no creature can withstand him; he is to be seen in creatures void of reason: for the Pelican gores her breast to feed her young ones, and the stork is not unkind to feed her old one in her age. We are informed by common experience, how violently brute Beasts are carried away with this passion, Lions, bulls, Dogs and Cocks are so furious in this kind that they will kill one another; but especially hearts are so fierce that they may be heard fight at a great distance. Pliny saith, Fishes pine away for love and wax lean; For (saith he) a Dolphin so loved a Boy, that when he died the Fish came on Land, and so perished. This Love is the most fatal plague amongst all the passions, it hath the shiffering and heat of Fevers, the ache and striking of the megrim, the rage of Teeth, the stupefaction of the Vertigo, the furies of frenzy, the black vapours of the Hypochondry, the stupidities of the lethargy, the fits of the Mother, and Spleen, the faintness of the phthisic, the tremblings and palpitations of the heart. It is wills darling, the trial of patience, passions torture, the pleasure of melancholy, the sport of madness, the delight of varieties, and the deviser of vanities. After all this it is made a God called Cupid, to whom Poems, eulogies▪ hymns, Songs, and victims are offered. Empire over the heart is given to it. There are many millions of Men in the World, who would be most fortunate and flourishing, if they knew how to avoid the mischievous power of this passion. What a sweet poison is the beauty and comeliness of one sex to another? which entereth in by the eye and maketh a strange havoc. I wonder not at all why the Scriptures compare it to a Panther (a savage and cruel Beast) which with teeth, teareth those she hath amazed with the mirour-like spots of her skin, and drawn to her by the sweet exhalation of her body. Love hath walked on sceptres, parched the laurels of Victors, thrown trouble into States, schisms into Churches, corruption among Judges, and furies into Arms. It assaulteth in company, in solitude, at windows, at Prison gates, at Theaters, and in Cabinets, at sports, in a feast, at a Comedy, and many times at Church, (like the simple old woman belulled with a sleepy zeal, had a mind to go to Church purposely to take a nap; so many of our dainty ones, desire nothing more, then to go to the Temple to present to the deluded eye a new dress, and captivating Love-tainted hearts) and who can assure us against it? When it once gets the master-head of reason, and passion prevails, there is nothing left, but wandering of the soul, a Fever, a perpetual frenzy, a neglect of operations, of affairs, of functions, sadness, languor and impatience, they think business is done when 'tis but thought on. Amor ordinem nescit; Love knows nor keeps no order. O the inexpressible variousness of this Love! in some it is sharp and violent; in others, dull and impetuous; in others, toyish and wanton; in others, turbulent and cloudy; in others, brutish and unnatural; in others, mute and shamefaced; in others, perplexed and captious; in others, light and transitory; in others, fast and retentive; in others, fantastic and inconstant; in others, weak and foppish; in others stupid and astonished; in others, distempered; and in some furious and desperate. Magna suo ardent furore pectora. It inflameth the blood, it weakens the body, it wanneth the colour, it holloweth the eyes, it totally subverts the mind; it hath somewhat of being possessed, something of Idolatry; for those that are thus Love-stricken, make lust the idol of their souls, and the person loved the idol of their lust.  
You may behold in those that are far entered into this passion, floods and ebbs of thoughts, fits and countenances of persons possessed, and it is in all of them to deify the creature on whom they are so passionately enamoured, and would willingly place them among the Stars, yea upon the Altars. Chains and wounds are honourable if they come from a beloved hand, making their heads cushions for their mistress's feet, showing that they find more force in their eyes, than in their own hearts. They would die a thousand deaths for them, so they throw but so much as a handful of flowers, or distil but a poor tear on their tombs. This Love awakeneth (excludeth none) all other passions, and garboils them, and makes them all Lacques to wait upon it: It makes Lovers (through immoderate watching) giddy brained, having their spirits troubled, and become very fools. Fears and joys, hopes and desires, mixed with despairs and doubts, do make the sport in Love; they are the very Dogs by which the Hare is hunted; and being fleshed in the chase, neither stop nor give o'er (passion being in a hot sent) till they have killed her. It is a natural distemper, a kind of smallpox; every one hath had it, or is to expect it, and the sooner the better. It is of so great force and authority, that it subjugateth unto its will the greatest power of the mind; that is Will which ruleth and governeth all the other, both interior and exterior powers, and yet the will is constrained many times, for the better pleasing and content of Love, to follow those things which it doth altogether abhor and detest: so that having so wonderful an Empire and command over all the powers both inward and outward, of the body and of the mind, no wonder if Love both will and can do what it will.  
It was Love that betrayed Samson by Dalila; it was Love made Colomon brutish by his Concubines and turn Idolater; 'twas Love caused Ahab to be rooted out through Jesabel; Marc. Anthony slew himself for the love of Cleopatra; the destruction of Troy was caused by Helena, the Pandora of Hesiodus, the pitiful death of Hercules by Deianira, and many other miserable events procured through the Love of Women, and plentifully declared in Histories. How was love's great-master Ovid, enamoured of bright Julia (the jewel of his soul) and celebrated her excellencies, and their love stealths under the mask of Corinna? Nay, Apollo himself, the inventor of poesy, music, and physic, elated for his victory over the ugly Python, found Cupid's shaft the most prevalent, when he pursued the too much loved, but overmuch hating Daphne, over the uncouth rocks, craggy cliffs, and untrod mazes of the Woods. Cupid is more than quartermaster among the Gods, (Capiumque Jovem coelo traxit) he made Jupiter metamorphose himself for Europa into a Bull (and put himself to graze, that he might lick her hands who fed him with flowers) for Danae into a shower of gold, for Astrea into an Eagle, for Leda into a Swan, for Antiope into a satire, for Egina into a flame, for Mnemosyne into a Shepherd, for Dois into a Serpent, for Calysto into a Wood-nymph or Nun; so by this you may see that Love made him esteem his pleasure above his state, so as Lucian Juno called him Ludus Amoris, Cupid's whirligig. Sen. in Herc. Oet.  
Tu fulminantem saepe domuisti Jovem.  
Likewise all feigned Romances do continually chant forth the complaints of millions of Lovers, and the infidelity of their Mistresses; on the other side Women waging war with Men cease not to accuse their inconstancy, which were able to tire spirits any thing serious.  
A lover's heart is Cupid's quiver, an inextinguishable fire; more hot and vehement than any material fire, it is the quintessence of fire, no water can quench. Sen. Hippol. 
— Quis meas miserae Deus,  
Aut quis juvare Daedalus flammas queat?  
— What God can ease?  
What Daedalus can quench such flames as these?  Or according to the eloquent poesy of another; 
For Love hath nets there laid to serve his turn,  
And in the water, will his wildfire burn.  O! how many Men do wander in this way? how many persons in this age are corrupted too much with the extremity of this passion, lulling themselves asleep in the laps of such as seek to strangle them? How many excellent spirits are recorded in History, which were in excellent state and in full vigour of the functions of an intellectual life; who by approaching overneer to this sex, have entered into affections of fire and flames, which like little creeping Serpents have stolen into their hearts. I cannot sufficiently admire at the sottishness and drowsiness of many Noble spirits, who are so delighted and captivated with the vain dreams of their own fancies, that they employ all the gifts and graces of the mind, and incline to some beautiful object. What a ridiculous thing is it, to see Men fall from their primitive goodness, as to lose their selves in dotage, and that dotage on one creature, and that creature a Woman? really, next to a miracle is my only admiration. O traitress Dalila, which seekest by thy enticings to deliver man's soul to an enemy far worse than the Philistines! Such pleasures are like gilded pills, which under their external beauty include bitterness. They are also like fresh Rivers that end their course in the Sea, losing their sweet relish in an Ocean of saltness. Man cannot love and be wise both together, the very best of them is betwixt hawk and buzzard, if once they be overtaken with this passion: It being the first and chief Mistress of all the passions, the most furious and severest of all; he that suffers himself to be seduced by it, he is no more himself; his body endureth a thousand labours in the search of his pleasure; his mind a thousand hells to satisfy his desire, and desire itself increasing grows into fury. As it is natural, so it is violent and common to all: It maketh all the wisdom, resolution, contemplation and the operation of the soul brutish.  
It is impossible to reckon up the many great dangers and hazards they undergo; they undertake single combats, venture their lives, creep in at windows, gutters, go down chimneys in ropes, and climb over walls to come to their sweethearts; anoint the doors and hinges with oil, lest they should make a noise, tread softly, whisper, &c. and if they be surprised, leap out at windows, and cast themselves down headlong. What a passionate speech was that of Callicratides in Lucian. Dial. amorum. Mihi ô dii coelestes ultra sit vita haec perpetua exadverso amicae sedere, & suave loquentem audire, &c. si moriatur, vivere non sustinebo, & idem erit sepulchrum utrisqueThe which we thus paraphrase; O ye God's celestial, grant me this life for ever to sit opposite to her I love, that I may continually be an auditor of her mellifluous speeches, to go in and out with her; he that frowns upon her, shall frown upon me; if she should die, I would not live, and one tomb should contain us both. When the King of Babylon would have punished one of his Courtiers, for loving a young Lady of the Royal blood, far transcending his fortunes, Apollonius being in his presence, by all means persuaded him to let him alone; For to love and not enjoy, was most inexpressible tornent.  
love's force is shown in the continuation of a design, in spite of all impeachment and crosses▪ how great was that of Psyche in the search of Cupid? she saw three Goddesses set against her pretensions, Juno, Ceres, and Venus, and yet her passion became victorious over their malevolence▪ she did things that seemed impossible, she went down to hell and spoke to Preserpina, passing without much difficulty many obstructions in the way. But where it cannot effect its designs, it causes revenge. For when Edward Courtney Earl of Devonshire, being released by Queen Mary, long detained prisoner in the Tower, a Gentleman of a beautiful body, sweet nature, and royal descent, intending him (as it was generally conceived) to be an husband for herself. For when the said Earl Petitioned the Queen for leave to travel, she advised him rather to marry, assuring him, that no Lady in the Land how high soever, would refuse him for an husband, and urging him to make his choice where he pleased; she pointed out herself unto him as plainly, as might stand with the modesty of a Maid, and the Majesty of a Queen. Hereupon the young Earl (whether because his long durance had some influence on his brain, or that naturally (as I rather suppose) his face was better than his head, or out of some private fancy and affection to the Lady Elizabeth, or out of loyal bashfulness, not presuming to climb higher, but expecting to be called up) is said to have requested the Queen for leave to marry her Sister the Lady Elizabeth; unhappy was it, that his choice either went so high or no higher; for who could have spoken worse treason against Mary (though not against the Queen) then to prefer her Sister before her? and she innocent Lady did afterwards dearly pay the score of this Earls indiscretion; for the Queen having no cause of revenge against the Earl, yet she under a colour imposed greater affliction, and closer imprisonment against Elizabeth.  
Love causeth him that doth love, to engrave and imprint in his heart, that face and image which he loveth; so that the heart of him that loveth is like unto a lookingglass, in which the image of the party beloved shineth and is represented; and doth as it were deprive himself of himself, and giveth himself to whom he loveth; for the delights of love are commonly more in the imagination, then in the thing itself; and the soul doth cast her eye upon those images which remain in the fancy, and looks upon them as if they were present.  
When Venus commands, all things lose their antipathy, such is the power of Love, that for the thing beloved, they neglect their own good, they fear not to expose their bodies to the edge of the sword, deny unto themselves whatsoever to them is profitable, as sleep to their eyes, quietness to their minds, rest to their members, ease to their bodies; yea, more than all this, they glory in those vain glorious attempts, those labours, sweatings, watchings, wounds, burnings and freezings, all which they endure and undergo for their Mistresses; as Sir Jo. Suckling sings;  
Ah cruel Love, how great a power is thine!  
Under the Pole although we lie,  
Thou mak'st us fry:  
And thou cast make us freeze beneath the line.  
Yet this amorous passion is not more frequent with Men and Women, than it is with the airy choristers, the nimble birds, who are overtaken with Cupid's nimbler wings, annually electing their Valentines. What a perfect harmony of affection is there betwixt the Turtle and his dear mate? whose continual billing shames Diana and her frigid train. What a zealous adorer of Venus is the wanton Sparrow (as Pliny reporteth in his Natural History) who empties himself of all his radical moisture in her rites, and at three years' end (when the column of his life fails him) offers up his dry bones a sacrifice to her. Aristotle will have Birds sing ob futuram venerem, for joy and hope of their Love stealth to come. Cupid is as familiar with Lions, as children with cosset Lambs, and oftentimes mounts on their backs, holding by their brisly mains, and riding them about like Horses, whilst they fawn upon him with their tails. He blunts the horns of the Bull, and muzzles the fierce tiger, and makes the sluggish Bear nimbly dance a coranto.  
Omne adeo genus in terris hominumque ferarumque  
Et genus aequoreum, pecudes pictaeque volucres  
In furias ignemque ruunt, amor omnibus idem.  
All kind of creatures on the earth, beasts grim,  
And Men, and Fish with golden fins that swim,  
And painted Birds alike to rage doth fly.  
Thus Love bears equal sway in earth, sea, sky.  
It is Love makes old Men and Women, that have more toes than teeth, dance and frisk like Goats; it makes old gouty fellows break their crutchs, I, and shins too, & dance after fiddlers Hei go mad: and 'tis no new thing, take the poet's reason, which seems to me to be as true as ever fiction was, and that is, Cupid and Death met in an inn, and being merrily disposed, they did exchange some arrows out of either's quiver, which is the cause that young men die, and ofttimes old men dote. And who can withstand the force of it? (saith Mr. Burton) if once it pricks us at the heart, young or old, though our teeth shake in our heads like Virginal jacks, or stand parallel asunder like arches in a bridge; there's no remedy, we must dance and caper Candlestick height, leap over tables, chairs, and stools, though we be 60 years above waste, scarce 30 below.  
Maids when they get together (pardon me Ladies, for 'tis my design to touch all) are still either reading or telling of Love-stories, singing lovesongs or Sonnets, talking of this or that young man, such a Man is proper, fair, and handsome, saith one; and such a Man is black and comely; O! what a pearl is he in mine eye, saith another; and thus they chat when they meet, never thinking or willingly discoursing upon any other subject. And forfoorh they must fast St. Agnes Eve, to see who must be their first husbands, and flock to the Artist to know who they shall marry, and how many husbands they shall have; nay, what would they not give if they might but see him in a glass? This is no Court compliment or allegation, but a downright truth.  
We will now turn to the enamorate; and suppose one should endeavour to reform him (Than which, one had better strive and tame a Panther) immediately he will burst out in Choler, saying, Do you think that Love that thinks the whole Universe too narrow a compass to be confined unto, and who disposeth of all our wills according to his pleasure, be hemed up in such strait limits as you prescribe? will Love be ruled and governed by the will of any but himself? he will confess his fault, yet will not insist upon any other argument or reason but his extreme affection, and will not argue with you anywhere but before the throne of Love, and there he will prostrate himself upon his knees, and vow by all eternity, ndver to rise so long as he lives, unless he be ingratiated into his mistress's favour. And such a one is this who sues for an office in fools Paradise; but let him take it, for my part I'll never ride (like one for the County-Clerk ship when a new Sheriff is elected) nor strive with him for it. What (saith he) would you have me inconstant? Oh no, not for a world! What, would you have me mad? (as he is no better) No, I will be constant till death; startling more at the word inconstancy, then at a Devil: so that I have often smiled at those who condemn inconstancy, and are professed enemies against it; considering that they themselves are not able to be as they say, nor more constant than those whom they brand with the vice of inconstancy. For when they fall in Love, do they not fall in love with beauty, or something which seems pleasing unto them? now when this beauty doth fade, as time doubtless will make all beauty do, are they not then inconstant, still loving those faces that are now grown ugly, and retain nothing of what they were, but only the very name of a face? If to love that, which is contrary to that which was loved, be constancy; and if ugliness be contrary unto beauty, than he that did love a fair face, and continues loving when it is ugly, must be concluded inconstant. This consideration makes me think, that the way to avoid inconstancy, is always to love beauty, and when it fades farewell Love, find some other that is fair, and still love beauty (if you will be loving and accounted constant) and not its contrary, unless you be unconstant to your first Love. I know this is point blank against the opinion of the vulgar, but if they gainsay it, I cannot help it.  
Likewise (saith this Love-simplician) did you know what it is to be a fool in such occasions, you would confess that all the wisdom in the world is not comparable to this pleasing folly; were you able to comprehend it, you would never ask what pleasure and contentment those faithful Lovers (whom you phrase melancholy and pensive) do receive; for you then would know that they are so ravished in the contemplation of the party whom they love and adore, as scorning all that is in the whole Universe; they do not repent of any thing more, than the loss of that time, which they spend anywhere else; and their souls not being well able to contain the grandeur of their contentment, they stand astonished at so much treasure, and so many felicities which transcends their knowledge. But I am so far from thinking them felicities, as my opinion of the contrary is much fortified.  
Had I a quill plucked from Cupid's wing, and dipped in the milk of Venus, I could not record all the delight Lovers take in displaying the beauty of their Mistresses, with obsequious Hyperboles, and things most excellent, comparing their eyes to those of night, to the Sun, and call them spheres of light, flaming and strongly enkindling all others, they compare her to Aurora, or the morning, to the Snow, lily, Rose, to the whiteness of the Swan, sometimes to the Myrtle, sometimes to Gold, Rubies, Diamonds, Crystal, sometimes they parallel her with the Heavens, the Spring, and whatsoever is in any degree excellent; and yet, they think those but beggarly similitudes, and would go higher if they could tell how. They suppose their cheek two fair gardens planted with the choicest flowers of Paradise, making the lily and the Rose as obscure types and shadows of those delicate tinctures laid on their blooming cheeks by nature's pencil. They imagine their necks towers of Alabaster, their breasts hillocks of snow inlaid with saphires, their mouths music's temple decked with rails of pearl, their voices the Harmony of the spheres. And these they count as faint Metaphors of them, to represent whom (in their thoughts) words are too narrow, and freshest colours too dim.  
Oh! how She-lovers fry under the torrid zone of Love, hourly in that Elysium, quenching and renewing their heats, and letting themselves loose to the freedom of uncontrolled embraces. Expressing themselves in these or such like Raptures, viz. My Dearest, unless thou be'st frosty spirited, unless Alecto's cold poison fills thy veins, I'll melt thee into amorous thoughts, and speak charms to all thy senses, and make thee all flame. And thus they besiege and seek to storm Loves-fort, with whole volley of obediential oaths, and the hollow Granado's of compliment; crying out to their obstinate sweethearts, to tell them (for love's sake) if it be not better and more lovely to lie intwin'd in their folding arms, freely enjoying their embraces, like lilies imprisoned in goals of snow, or Ivory in bands of Alabaster, then to sit muffled in furs like a bedrid Miser? They lie open to the touch, the warm snow and soft polished Ivory of their breasts, which excels in softness the ranging clouds, the Indian cotton, and in sleekness the smoothest cut Diamond, and these are lures to catch buzzards. 
Thus wounds they give, and wounds they take again,  
Nor doth it grieve them slaying to be slain.   
Now to return again to our love's weather-beaten widgeon, he hugs and embraces all his mistress's friends and followers, her picture and what ever she wears he adores as a relic, her Dog he makes his constant companion, feeding him at his table, verifying the proverb, Love me love my Dog. If he get a Ring, a ribbon, a shoe-tie, her Garter, a Bracelet of hair of hers, he wears it (ut pignus amoris) for a favour about his arm, in his hat, finger or next his heart. How many of such like, would not let to hazard their very souls for their mistress's sake? forsake heaven with Venus for the love of an Adonis? There is no Man so pusillanimous, so very a dastard, whom Love would not incense, making an heroical spirit; For (saith Sir. Phil. Sidney) they imagine that Valour towards Men, is an emblem of ability towards Women, a good quality signifying a better. Nothing draws a Woman like to it. Nothing is more behooveful for that sex; for with it they receive protection, and in a free way too without any danger. Nothing makes a shorter cut to obtaining; for a Man of arms is always void of ceremony, which is the wall betwixt Pyramus and Thisbe, that is, Man and Woman; for there is no pride in Women, but that which rebounds from our own baseness (as Cowards grow valiant upon those that are more Cowards) so that only by our pale asking we teach them to deny, and by our shamefacedness we put them in mind to be modest. This kind of bashfulness is far from Men of valorous dispositions, and especially from Soudiers; for such are ever Men (without doubt) forward and confident, losing no time, lest they should lose opportunity, which is the best factor for a Lover. And because they know Women are given to dissemble, they will never believe them when they deny. They will defend their Mistresses even in a wrong and unjust cause; for from the first moment that they fastened their affections upon that object, they prize it above their own proper essence, and therefore how justly soever an injury or violence may be offered unto it, they think no injustice in themselves to defend it; or because winking at the wrong offered their Sweet hearts, they make themselves unwortby of their grace. Plato is of opinion that it was the Love of Venus, made Mars courageous and valorous: and (truly) who would not be valorous to fight under such colours? Before this cowardly age, there was no way known to win a Lady but by tilting and turning, and riding, to seek adventures through dangerous forests; in which time these slender small boned striplings with little legs, were held but of strength enough to marry their widows. And even in our days there can be given no reason of the inundation of serving-men upon their Mistresses, but only that usually they carry their Master's weapons, and their valour. It is better to be admitted to the title of valiant acts; at least that imports the venturing of mortality; and all Women delight to hold him fast in their arms, who hath escaped thither through many dangers. To speak at once, Man hath a privilege in valour. In clothes and good face, we do but imitate Women. So than these whiffling skips, these Women in men's apparel, are too near a Woman to be beloved of her. A scar in a man's face, is the same that a mole is in a woman's, and a mole in a woman's face, is a jewel set in white, to make it seem more white; so a scar in a Man is a mark of honour, and no blemish; for 'tis a scar and a blemish in a soldier to be without one. A good face availeth nothing, if it be on a Coward that is bashful, the utmost of it is to be kissed, which rather increaseth, than quencheth the appetite. She cares not for a Man that woos by Letters, and through cowardliness dares not come into her company; no Woman takes advice of any in her loving, but of her own eyes, and her waiting maids; and there is no clothes fits so well in a woman's eye as a suit of steel, though not of the fashion: and no Man so soon surpriseth a woman's affections, as he that is the subject of whisperings, and hath always some twenty stories of his own achievements depending upon him.  
There is one Love-simplician who is so led by the nose into fool's Paradise, that if he see an handsome maid smile and laugh upon him, or show a pleasant countenance, or look (obliquis ocellis) asquint upon him, or use some gracious words, or amorous gestures (as many are too full of) he applies it all to himself, as done in his favour, thinking that surely she loves him; to the Tavern he runs, looks big, erects his Mouchatoes, stamps, stairs, and calls the Drawer Rogue, drinks to his Venus in a Venice-glace, and thinks he sees the smile she gave him in it, and to moralize her sex, throws it over his head and breaks it. This fellow is like to Mullidor (in Green's never too late) who said to his Mother, that he compared the Church to a lookingglass, for as a Man may see himself in the one, so in the other the wenches eyes are a Certificate; for upon whom you see all the girls look, he for foot and face carries away the bell, Phillida solus habet: And I am sure (Says he) for these two years I never came into the Church, and was no sooner set, but the Maids began to wink one upon another, to look on me and laugh. Oh! war Mother, when a Dog wags his tail he loves his Master, and when a wanton laughs, for my life, she is over head and ears in Love.  
Another Gull seeks to win his mistress's affection with gallant and costly apparel, putting all he hath on his back, thinking Women are married to fine clothes; making his tailor his bawd, and hopes to inveigle her love with such a coloured suit; surely the same Man hazards the loss of her favour upon every change of his clothes. Another with an affected pace. Another with music. Another with rich gifts, and pleasant discourse. Another with Letters, vows, and Promises, to be gracious in her eyes, struts like a Peacock, with his train before her.  
But there are many other, who every moment declare their fervour, their torment, and martyrdom; they serve, they soothe, they continually frequent, they spy out all occasions, they silently practise all the ways they can, to come to the end of their designs; and often it happeneth, that as drops of water incessantly falling, do hollow Rocks; so ceaseless compliments soften the most inaccessible rigours. Yet some are so sottishly overcome, as to waste ten years of service to kiss a woman's hand, and suffer for a shameful servitude, that, which (I profess) I would not endure one year for an Empire.  
Fond Novices, you pule, and continually strive to please your Mistresses, which is the only way to make her fly you, nothing so tiring and tedious; such as thus love, must needs perpetually be imprisoned, never at liberty, always present, continually talking with her, she cannot stir a foot, but you must do the like. If she chance to be at any time ill, or frown, and do not smile upon you, nor please you, then must you forsooth put the finger in the eye and cry, cry tears. Do you think this is the way? no, no, it is in Love as in all things else, the mean is the best measure; so as to avoid all frivolous follies and troubles (as they are no other when you have made the best of them) the only way is but to love indifferently; and if you will be silly fools, and must needs have Mistresses, your best way is never to tie yourself to one; for to love one only, gives her an occasion to think that it is for want of courage, that you dare not attempt to love any else, and therefore she will scorn such a faint-hearted Lover: whereas, did you Love all you look upon (or at least a good many of them) she will not think you came to her, because you know not whither to go else; but she will then prize you the higher, and will be obliged to love you, especially if you particularize her above any other; and once a week is often enough to tender your service to her, for oftener is a palpable doting.  
But because I say a mediocrity in Love is the best, (Methinks) I see one of these melancholy Lovers, setting a frowning, tart, Saturnine face upon me; Objecting, that he that loves not in the highest point of extremity, does not love one jot; he that can be indifferent and love all alike, cannot love one as he ought to do; or he that can measure, or think any greater than his own, is not a Lover worth a rush; for to enjoin a mediocrity in Love, is to impose an impossibility. And then (poor soul) he shakes his head at me, saying, Ah, you little know what belongs to Love! and then having recovered his breath, for (through the vehemency of anger towards me) he had almost lost it, he begins to object again, saying, Those effects which belong to an extreme Love, and one that knows, what Sacrifice and Duties belong unto the Altars of Love, is so far from calling those effects, troubles, or follies (as you term them) as they think them felicities and perfect contentments; Likewise he saith, that Love is to die in one's self, that he may live in another; Never to love any thing but what is pleasing and agreeable to the party loved. The will must be transformed into a night toy he calls a Mistress. And can you think (saith he) that one who Loves thus, will ever be troubled with the presence of her whom he loves. If you did but know what it is to Love, you would never think that he who loves, can do any thing to displease. If he chance to commit any fault, the fault itself pleaseth, considering with what intention it was committed. The very desire of being amiable has such a vigour in a right Lover, as though he be rough to the World in general, yet will he be sure smooth and spruce up himself towards her he loves. Nay, he thinks himself in the Orchard of Adonis, or the Elysium fields, if he enjoy her company, he is so taken with delight. And these, and an hundred such like whimsical Chym●raes, hot brained Lovers conceive, and do affect a vainglorious humour, which Lovers use to attribute to themselves, and it is to be reputed constant. They suffer themselves wholly to be led by sense, and are so far from repressing these rebellious inclinations, that they give all encouragement unto them, leaving the reigns, and using all provocations to further them; bad by nature, worse by art, education, and a perverse will of their own; they follow on wheresoever their unbridled affections will transport them, doing all out of self-will, casting reason at their heels; this stubborn-will of theirs perverts judgement, which sees and knows what should and aught to be done, and yet will not do it, slaves to their lusts and appetite, they precipitate and plunge themselves into a Labyrinth of cares blinded with lust.  
For her they do depart even from their reason,  
Bids welcome unto Manacles and Prison:  
In sharpest torments think themselves at ease,  
So they thereby their fair Saint shall please;  
And all without expectance of reward;  
To love her is the honour they regard.  
But if this be Love, heaven shield us from it, and preserve our eyesight.  
This love gathereth its heat, and redoubleth its force by hope, which inflameth with the soft and gentle air thereof our foolish desires, kindleth in our minds a fire from whence ariseth a thick smoke, which blindeth our understanding, carrieth with it our thoughts, holds them hanging in the clouds, and makes us dream waking.  
Although she be all sovereignty,  
As high as heaven, and be a Deity:  
Yet still my high-blown hopes will have the glory,  
To enterprise an act beyond all story.  
If you narrowly survey the Palace of this amorous passion (the plague and frenzy of the soul) you shall find it to be built all upon hopes. The stairs are of ice, made in such wise, that he who most ascendeth, most descendeth; the halls, Chambers, and Wardrobes, are all furnished and hanged with idleness, dreams, desires and inconstancies; the Seats and chairs are made of false contentment. It hath affliction, torment, and fraud for engineers; uncertainty, fear, false opinion and distrust for guard. The Court being all composed of heartless, soft, and effeminate men; the Counsellors are lying and deceit; and the Steward, suspicion. It is a play-game wherewith Nature busieth our minds; contrariwise when despair is once londged near us, it torments our souls in such a sort, with an opinion of never obtaining that we desire, that all business besides must yield unto it. And for the love of that which we think never to obtain, we lose even the rest of whatsoever we possess. This passion is like unto little children, who to be revenged of him who hath taken one of their play games from them, cast the rest into the fire. It is angry with itself, and requireth of its self the punishment of its own folly and (seeming) felicity; and hence it is, that many despairing of ever having them whom they affect, make themselves away either by strangling or drowning, or some such like miserable end, or continually deploring their dysasterous condition.  
Plant me where nothing grows but cruelty,  
‛ Amongst Lions, Bears, and other savage Beasts;  
To see if they that mercy will deny,  
Which I in vain implore from human breasts.  
How justly are those cruel Ladies to be condemned, who being rich in beauty (scorning art) suffer their loyal amorists to die for love of them unpitied. They are so nice they scorn all Suitors, crucify their poor enamoratoes, and think nobody good enough for them, as dainty to please, as Daphne herself; they take a pride to prank up themselves, to make young men enamoured: but 'tis a lamentable thing to see a silly soul so profuse of Love, as to confer it upon such ingrate and disdainful Women▪ as if one took delight to feed and flatter owls. And on the other side (to make neither barrel better herring) some young men are so obstinate, and as curious in their choice, and tyrannically proud, insulting, deceitful and false hearted. Therefore let these go together, for love and hanging go by destiny.  
Yet there are some feminine humours so tractable, that they are won with a small entreaty, according to that of the Comedian, Such rape thou act'st upon my soul, and with such pleasing violence dost enforce it, that when it should resist, it tamely yields; making a kind of haste to be undone, as if the victory were loss, and conquest came by overthrow.  
Wounded with Love, they yield up nature's treasure,  
To be all ransacked at the victor's pleasure.  
There are others, who are more taken with a soothing observance, or handsome congee making, than all the fair qualities or good parts can be in a Man, or the faithfullest service can be rendered them. There are others, who lay snares and keep always a kind of order in the receipt of such as they intend to in register in the number of their subjects. But at length, this Idalian fire kindles in them, and then are they unable to suffer the absence of their Lover, yet modesty will not suffer them to intrrude into his presence, they desire with all impatience to see him, yet shun all occasions of seeing him, seeking and fearing in one and the same time to meet him, a troublesome passion, that brings them to will and not to will in the same time one and the same thing. She is peevish and sick till she see him, discontent, heavy, sad, and why comes he not? where is he? why bteaks he promise? why tarries he so long? sure he is not well; he hath some mischance certainly, he forgets himself and me. And when he comes, than with a seeming coyness she looks upon him, with a cold look, though she be all flame within.  
Some are as Sapph, who was subtle to allure, and slippery to deceive, having their hearts made of wax, ready to receive every impression, not content till they have as many Lovers as their hearts have entrances for Love, their hearts being like Pumice stones, light and full of holes.  
Some are as inconstant as Cressida, that, be Troilus never so true, yet out of sight out of mind; and so soon as D●omede begins to court, she like Venetian traffic, is for his penny currant, à currendo, sterling coin; passable from man to man in way of exchange.  
Others are as Lydia cruel, whose hearts are hammered in the forge of pride, thinking themselves too good for all, (when as in truth they are too bad for any) and none worthy of them, and ofttimes nestling all day with the Beetle, are at night contented with a Cowsherd for a shelter. These have eyes of Basilisks that are prejudicial to every object, and hearts of Adamant not any way to be pierced.  
Some are as if they were votaries unto Venus, and at their nativities had no other influence, take no pleasure but in amorous passions, no delight but in Madrigals of Love, wetting Cupid's wings with Rose-water, and tricking up his Quiver with sweet perfumes; they set out their faces, as Fowlers do their Daring-glasses, that the larks that sore highest may stoop lowest; as soon as the poor loving fools are wrapped within their nets, than they sue with signs and plead with Sonnets, feign tears, and paint out passions to win her, that seeming to be coy comes at the first lure.  
There ate others taken as school boys catch Squirrels, hunting them up and down till they be weary and fall down before them.  
All melted in pure love languidly sweet,  
She lets herself fall at the victor's feet.  
The coyest she that is may be won by fair opportunity, being the strongest plea in the Court of Venus, able to overthrow her be she never so coy; (for it is more easy for some maids to suffer themselves to be martyred by Tyrants in defence of their Chastity, than (if opportunity, pleasing courtship and importunity serve) not to yield that to a Lover, which they would have denied to an Executioner; and there are some so strongly inclined by nature, and assaulted with such violent temptations, that if they resist and become victors over passion, may well be recorded among noble and heroic Women) yet time may be so elected, that he that takes it wisely, shall be sure never to miss: he that can temper toys with art, she being in a merry vein, may bring that Love which swimmeth in her eyes, to dive into her heart; but other times they are so squeemish, so skittish, and demure, that one may better catch and tame a wild Horse, then win their favour; no not a look, not a smile, not a kiss for a kingdom: this being one of their subtle arts, as one wittily saith, Quanquam natura & arte eram formosissima, isto tamen astu tanto speciosior videbar, quod enim oculis cupitum agrè praebetur, multo magis affectus humanos incendit. Though I was by Nature and Art most beautiful, yet by those tricks, I seemed to be far more amiable than I was; for that which Men earnestly seek and cannot attain, draw on their affections with a most furious desire. And to gull their Lovers the more, and fetch them over, they will show them Rings, Gloves, scarves, &c. saying, that such a Gallant sent them, when there is no such matter, but merely to circumvent them. O the subtlety of Women to whet their lover's appetite! they will fall out and quarrel with them on set purpose, pick quarrels upon no occasion, because they would be reconciled unto them again, according to the old Grammar rule, Amantium irae amoris redintegratio est. The falling out of Lovers is a renewing of love.  
The blunt country wench did as eloquently as she could express herself in these words; There is something runs in my mind, I wish it were out; but I wish somebody loved me, as well as I love somebody: Poor girl, both at milking, walking, and working, still something troubles her: at last she cries out, Hai-ho, for an husband, a bad husband, nay the worst that ever was is better than none. How earnestly do they seek marriage and are never well till they have effected it! O how sweet is the contemplation of marriage to them! And likewise we bachelors, when we see and behold those angelical faces, observe their pleasant gestures and graces, lend an ear to their Siren-like Songs, see them dance, &c. we think their conditions are as fine as their faces, we are taken with dumb signs, we rave, we burn, and how gladly would we be married? but when we feel the cares and miseries of it, than we wish to be single again; as the story goes of a goodfellow, which whilst he was a bachelor, was a Boon companion, and would spend his money freely, and therefore with his hostess he was termed a goodfellow; but so it happened, that at length he was married, and coming not so frequently to his Hostess as formerly, nor spending his cash so freely when he came, was by one of them demanded the reason of this his unwonted strangeness and great change; who replying said, I am now married; why then quoth she, Thou art now an honest Man; but he sighingly made answer in these words, Ha, but if I were once a goodfellow again, I would never be an honest Man whilst I lived. If this be true, as some out of disconsolate experience will inform us; farewell wiving for my part. But to put a period to this Section; Volumes would not be sufficient for him, who should write all the passions which daily arise as members from this passion, all pens would be weak, words would be dried up, and wits lost therein.   

The Power and Effects of Love in widows.  
REader, I pray thee smile, but do not jeer at my curiosity in describing the Effects of Love in widows (who, like herald's Herse-clothes, serve to many Funerals with a little altering the colour) and the wily lures they lay to bring on their Suitors. It would make a Dog laugh to hear how they will belie their age, saying, they are little past 30 when they have scarce a tooth in their heads. As one reports, who loved a Widow of 50 years of age, she swore she was but 32 the next December, and 'tis a thing more familiar with stale bachelors; but Venus haec perjuria ridet: Venus laughs at these perjuries.  
They will artificially discourse of their former Husbands, saying, they have no memory of life, unless it be to think of, and to live in him; thinking thereby to engage their Lovers the more, and to let them see how much they do deserve to be beloved, in showing them how capable they are of Love, and how much they can cherish the affections of a living Man, since they so long retain those of dead ones; imitating such decoys, as to gain another man's money, do willingly deposit some of their own. O heavens! saith she, (relating her Love to her former Husband) how do I resent his loss, and have ever since preserved so lively a memory of him in my soul (for I did love him with most perfect affection) that methinks I see him every hour before mine eyes, and methinks I hear him every minute bid me love him still; making a dead Man a ground bait to draw Suitors▪ on; delighteth in the multitude of them; for by them she gains: one serves to draw on another, and with one at last she shoots out another, as boys do pellets in Elder-guns.  
She has a trick to commend to them a single life; just as Horse-coursers do their Jades to put them away. While she is a Widow (observe her) she is no morning Woman; the evening and a good fire may make her listen to a Husband; but if ever she be made sure, 'tis upon a full stomach to bedward.  
They (all of them) are full of suspicion of their Lovers, extremely jealous, lest they be deceived by young wenches, exceeding hard to be won, and very easily lost, quickly offended, but abominably hard to be pleased.  
Really, I admire at those Men, who take delight to Court widows. What a fantastical stomach must he needs have, that cannot eat of a dish of meat, till another have cut of it? Who would wash after another, when he might have fresh water enough for asking? or what a pitiful thing is it, for a Man that is about to go a long journey, to be tied to Ride on a Beast that is half tired to his hand? Men will say he is benighted, and is now glad of any inn. Therefore I wish you never to marry any Advowson that has had other Incumbents; for he that takes her, has but a Reversion in tail, and if she prove good, he may thank Death for his aim; if evil, upbraid him, and not unjustly for his occasion. But hold, a churchman she dares not venture upon, for she hath heard widows complain of dilapidations. Never (with the Philosopher) drink of that Fountain another hath died in.  
Wherefore it is a resolution of the Spaniard, of what mean quality soever he be, he will not marry a Widow, although she be very young and wealthy, and it hath been a resolution of theirs from antiquity, and continueth to this day: and to this effect one of them made this answer, 
I will no Widow wed, my reason's sound,  
I'll drink no water wherein one was drowned.   
He that takes her half worn, makes account she hath that will pay for new dressing; she seems to promise security in her peace, yet invites many times to a troublesome estate; when the conquest achieved, scarce countervails the Wars, the principal of her love is perished with the use.  
But (indeed) rich widows were ordained for younger brothers; for they being born to no Lands, must plough in another man's soil. But I expect no thanks from them for this, having trespassed a little too much upon their patience. Wherefore I will proceed on to the next Chapter; and discover to you the signs of Love.   

The signs of Love.  
HAving entered thus far within this melancholy devil's territories; It is our purpose to set before thee (Courteous Reader) in this Section (as in a glass) a clear representation and image of a Love-sick soul, and an account of those various gestures, and actions Lovers have, as few Books of this nature do so copiously demonstrate. Love though it be never so close and kept private, may be discovered, if prudence and artifice be used. Yet I wish every one, who deposits his judgement in the discovering of an enamorato, not rashly to give credit to one testimony of contingent signs, but join many, and consider them together for the perfection of your judgement; therefore Aristotle adviseth, Vni signo non fidendum, sed pluribus inter se collatis. And first, how it may be discovered by physiognomy.  
We commonly call physiognomy the science, whereby Men judge of the nature, complexion and manners of every one, by the contemplation of all the members of the body, and chiefly of the face and countenance: but there is no physiognomy so certain, as that we are about to touch, whereby Men may be easily convinced of that which they think to hide in their hearts, which notwithstanding is quickly discovered in their countenances, as if we read it in a Book; according to Ovid; 
Heu quam difficile est crimen non prodere vultu!  
How hard is it a fault with face not to bewray?  And to the same effect, the Wise man saith, Ecclus. 13. 26. Cor hominis immutat faciem sive in bono sive in malo: The heat of Man changeth his countenance, whether in good or evil; for in anger and fear we see Men, either extreme pale or high coloured; in melancholy and sadness, the eyes are heavy; in joy and pleasure, the motions of the eyes are lively and pleasant, according to the Diverb, Cor gaudens exhilarat animum; A rejoicing heart maketh merry the face. And it is a received opinion, that Vultus est index animi; the countenance is the discoverer of the mind. So that one affirms that those that are in Love, semper conniventes, have a continual motion or winking with their eyelids. Tears are signums of this passion, which may be observed by the Poets so often representing unto us Lovers weeping and lamenting▪ because Love is delighted in tears; but this sign is not pathognomical, nor very certain, especially in Women, who have the command of their tears, and can unsluce the floudgates of their eye when they please.  
But as this passion enters first into the internal parts by the eyes; so they send forth the first assured and undoubted tokens of the same (for there is no passion but some particular gesture of the eyes declare it): So soon as ever the malady hath seized upon the patient, it causeth a certain kind of modest cast of the eyes; but if it begin to get strength upon the party, than the eyes begin to grow hollow and dry, and you may observe them to stand, as if they were in some deep contemplation, or else were fixed in beholding something that much delights them. Jonadab discovered by the languishing countenance of Amnon, David's son, that he was in love with some great Princess or personage. The hair of his eyebrows stand upright and grow hard, he rubs his eyes very much as though he were sleepy, he rolls his eyes much. His eyes are all white, either to wear the livery of his Mistress complexion, or to keep Cupid from hitting the black.  
Hair growing thick behind the ears, and besides the temples, is a sign of a vehement inclination to love. Valescus de Tarenta the most famous physician of his age, observes the chopping of lips in Women to be a sign of their inclination to this malady; for that it denotes the intemperate heat of the matrix. They cannot endure to look any in the face, because they think, that through their eyes they see their hearts.  
His arms are carelessly used, as if their best use were nothing but embracements. He is untrust, unbuttoned, ungartered, not out of carelessness, but care; his farthest end being but going to bed. Her favours lift him up as the Sun doth moisture; when she disfavours, unable to hold that happiness, it falls down in tears. If you ask him a question, he answers not, or not to the purpose; and no wonder, for he is not at home, his thoughts being gone a woolgathering with his Mistress. Straggling thoughts are his content, they make him dream waking. Speak to him, he hears with his eyes, ears follow his mind, and that's not at leisure.  
Ovid saith, that paleness is a constant colour with Lovers. 
Pallidus omnis amans, colour hic est aptus amanti.   
One trembles at the sight of his Mistress, tremor cordis, palpitations of the heart; another sweats, blows short, his heart is at his mouth, leaps, he burns, freezes, and sometimes through violent agitation of the spirits bleeds at nose. He denies nature her due in sleep, and pays her with watchfulness, he lies upon a bed of thorns, he has no order or equality at all in his gestures, motions or actions; he thinks of business, but never does any; he is all contemplation and no action; nothing pleases him long, but that which pleaseth his own fancy. They are the consuming evils, and evil consumptions that consume him alive. He perpetually sighs to the hazard of his buttons, and complains without any evident cause.  
Poor soul, he is inflamed with fits of Love,  
So violently hot, as they do move  
His pulse to beat a madmans' temper: he  
Does sigh, does langish, and half dead is he,  
And ever in such violences swell,  
As ask him what he ails, he cannot tell.  
As the old Woman catechised her Son Mullidor; Thy cheeks are lean, and now thou looks like Leuton pale and wan, I saw thy stomach to night, thou art not thine own Man; thou hadst of late (God save thee) a lovely plump pair of cheeks, and now thou looks like a shotten Herring. Tell me Mullidor, and fear not to tell me, for thou tellest it to thy Mother, what ailest thou? is it a grief of body, or of mind, that keeps thee on the holidays from frisking at the football? thou art not as thou wert wont, and therefore say what thou ailest, and thou shalt see old Women have good counsel. At these speeches of his Mother, Mullidor fetched a great sigh; and with that, being after supper, he broke wind; which his Mother hearing, Oh Son (quoth she) it is the colic that troubles thee, to bed man, to bed, and we will have a warm Pot lid. The colic Mother, no, 'tis a disease that all the cunning Women in the country cannot cure, and strangely it holds me; for sometimes it holds me in my head, and sometimes in mine eyes; my heart, my heart, oh there (Mother) it plays the devil in a mortar; sometimes it is like a frost, cold; sometimes like a fire, hot; when I should sleep, than it makes me wake; when I should eat, than it troubles my stomach; when I am alone, it makes me cry right-out, I can wet one of my new Lockeram napkins with weeping. It came to me by a great chance; for as I looked on a fair flower, a thing I know not what, crept in at mine eyes, and ran round about all my veins, and at last got into my heart, and there ever since hath remained, and there (Mother) so wrings me that Mullidor must die, and with that he fell on weeping. His Mother seeing him shed tears, fell to her hempen apron, and wiped her bleared eyes, and at last demanded of him if it were not Love. At that question, he hung down his head and sight. Ah my Son (quoth she) now I see 'tis Love, for he is such a sneaking fellow, that if he but leap in at the eyelid, he dives down into the heart, and there rests as cold as a stone, and yet touch him and he will screek.  
Erasistratus discovered the love of Antiochus to his stepmother, for so soon as ever she entered the Chamber, his colour changed, his speech stopped, his looks were pleasant, his face burned, and he was all in a sweat, his pulse beat very disorderly, and lastly his heart failed him; with other such like symptoms, which are wont to appear in melancholy lovers. Galen saith, that by these forementioned signs joined together, he discovered the miserable doting of the wife of Justus upon Pylades, because saith he, at the naming of Pylades, her colour changed from white to red, and from red to white, alternis vicibus, her pulse beat unequally and with divers motions. It is undeniable, but that a passionate Lover may be known by the pulse, by reason of the stirrings of the spirits; for which cause, saith Avicen, if one would know the name of such a one's Mistress, he must feel his pulse, and at the same instant name the party whom he suspects to be the cause of his malady, and take some occasion or other to commend her beauty, sweetness of behaviour, attire, or qualities of the mind; for at the same time, Pulsus diversicabitur in varietate magna, & fiet similis intersecto; you shall perceive (saith he) a strange alteration in the motion of the pulse, and it will be very unequal, swift and often interrupted.  
Mr. Burton in his Anatomy of Melancholy saith, the best conjectures are taken, from such symptoms as appear when the parties are both present, all their speeches, amorous glances, actions, and gestures will bewray them, they cannot contain themselves, but they will be still kissing, joining hands, treading on one another's toes, embracing, pinching, diving into their bosoms, &c. Though it be so that they cannot come near and have the opportunity to dally, yet if they be in presence, their eyes will bewray them: Ubi amor, ibi oculus, where I look I like, and where I like I love. They will be still gazing, staring, winking, nodding, stealing faces, smiling and glancing at her, with much eagerness and greediness, as if their eyes should never be satisfied with seeing her.  
It is affirmed by some, that those that are sick of love melancholy, are generally lean throughout the whole body, facit amor maciem, as well by reason of their little eating and drinking, as also for their bad digestion, by reason that the spirits, and natural heat are withdrawn from the stomach to the brain. Another will have leanness to be caused in a Lover, by reason of too much intention of the mind, pensiveness and anxiety; the Lover loseth the fullness of flesh, and good liking of his body, that before he enjoyed. A third will have leanness caused in Lovers, by a direction of vital heat from the circumference to the centre, thereby consuming the vital spirits, drying the body and causing leanness.  
They are troubled with immoderate watchings, wakings, and sighings, because in Lovers are divers imaginations, and fancies, that steal into the brain, and never suffers them to take any quiet repose; whence the brain becomes dry and cold; and if by chance they be surprised by any light slumber, which is the provision Nature hath made for the repairing of the animal spirits, which in them are wasted and much impaired, by the violence of their imagination and excessive wakings; that slumber is attended on by a thousand phantasms and fearful dreams, so that they awake ofttimes more discontented, sad, pensive and melancholy then before; and for the most part they find themselves more tormented sleeping then waking. They are vexed with immoderate sighings, by reason that they many times are oblivious of drawing their breath, being wholly taken up with the strong imagination, that they love either in beholding the beauty of their objects, or else in their absence contemplating on their rare perfections, and contriving the means how to come to their desires: so that recollecting themselves, Nature is constrained to draw in as much air at once, as before it should have done at two or three times▪ And such a respiration is called a sigh; which indeed is nothing else but a double respiration. Observe one tranfixed with violent Love (whose mind is bewitched, brain dislocated, and reason eclipsed) and you shall find that all he holdeth, all he meditateth on, all he speaketh, all he dreameth, is of the creature he loveth. He hath her in his head and heart, painted, graved, carved in the most pleasing forms. For her he entereth sometimes into quakings, sometimes into faintings, another while into fits of fire, Ice; he soareth in the air, and instantly is drenched in the abyss; he attendeth, he espieth, he fears, he hopes, he despairs, he sighs, he blushes, he waxeth pale, he doteth in the best company, he addresses his colloquiums to Woods, Groves and Fountains; he writeth, he blots out, he teareth, he lives like a spittler estranged from the conversation of Men: Repose which charmeth all the ears of the World, is not made for him, still this fair one, still this cruel one, tormenteth him. Plutarch saith, the heart of a Lover was a City, in which upon one and the same day, were seen sports and banquets, battles and funerals.  
You shall see another of Cupid's slaves burden himself with news of no value; he makes a secret of every thing, and gives out those for mysteries to his Mistress, which are proclaimed with a trumpet.  
Another is so extremely open breasted (that you need look for no other sign) he tells all his thoughts, and as if his heart were a Sieve, it keeps nothing which it sends not out by the lips. He becomes an extreme babbler, which proceeds from the influence of the heart; for Plutarch saith, that Love is naturally a great babbler, chiefly when it chanceth to light upon the commendation of those things that are its objects. For that Lovers have a strong desire to induce others to give credence to that whereof themselves are already persuaded; which is, that they love nothing but what is absolutely perfect, both for goodness and beauty; and they would willingly have these opinions of theirs confirmed also by all other judgements. He is importunate and unseasonable in compliments; he pratles with his friends whilst he hath a fever; he tells extravagant tales, wherein he makes himself very facetious, although at the latter end of the discourse, he asks where the conceit to be laughed at lies. He is very merry, and then within a moment he falls to be very melancholy and extreme sad, pensive and dejected; then by and by he entertains himself with some merry pleasant conceits, and then within a small tract of time the contrary; by this weather cock you may perceive in what quarter the wind is. This passion makes him very simple, next door to sottishness, and makes him do many extravagancies; so that through these fooleries, he brings to himself a turbulent life, a continual torment, a hasty death, and his salvation doubtful.  
All of them are restless, casting their weari●d members upon their loathed beds in their solitary Chambers, filling the air with a thousand throbs and interrupted sighs, sometimes disturbed with the rivality of others, sometimes afflicted, and fear those manifold mischances that may befall the person beloved; so that the many passions that multiply in the breast of a Lover, do bring with them an extenuation and impairing of the complexion; and sometimes a strange kind of alteration in the individual essence, from whence do arise those furies of Love, and potent frenzies, and insensible astonishments, which happen many times to those that love, either because they make not reason the forerunner of their sense, or because they directed not their loves by the rules of wisdom, which teacheth the only means to the attaining of all other virtues. They are guided with the blind lantern of sense, whilst rambling in the streets, they leave reason sleeping with the Constable. Never raged Alcides on mount Oeta, nor fierce Orlando for his Angelica more than these Utopian Lovers, for their imaginary shadows. You may observe this passion drawn to the life by Virgil in his Dido Aeneid. 4. 
Uritur infelix Dido, totaque vagatur  
Urbe furens, &c.  She was so tormented with the heat of her love, that she ran up and down the City as if she had been distracted. For Lovers through despair of obtaining their desires, through the inflammation of the vitals become nelancholy, which is (to speak truth) a madness; for all passions that produce strange and unusual behaviour, are called by the general term of madness. And of the several kinds of madness caused by Love, he that would take the pains might enrol a legion.  
By reason of these perturbations of the mind, the blood becomes adust, as in all other violent passions, excepting joy, according to Galen, by which means divers have fallen into strange and desperate diseases, growing foolish, mad, cynical and Wolvish. The learned Avicen reporteth in his Chapter de amore, that from this passion proceeds the Green sickness in Women, (which is sometimes accompanied with a gentle Fever, called by our modern Writers an amorous Fever) Suffocations, headache, Epilepsies, and divers other desperate symptoms, which▪ for the most part (saith he) admit neither cure nor mitigation.  
The poor inamorato loves to be in melancholy Saturnine places, where he may best contemplate the beauty of his▪ Mistress, and not be obstructed by other objects, where he may best remember any one action of hers; nay, the very place where he last saw her; for love breedeth melancholy, and melancholy requires solitariness, and solitariness setteth the thoughts on work. Do you think he would change his contentment, for any thing in the whole Universe? he is so jealous and so careful to entertain this very thought, that lest he should make any a sharer with him, he will retire unto the most solitary and unfrequented places that he can find; he cares not for the society of Men, or all the delight that Men can devise and use to court with such care, so he may enjoy his own thoughts.  
He may be styled an Astronomer, for he fixes the eye of his meditation upon the wandering Venerean Planet. If you go into his study, you shall find ten amorous volumes, for one pamphlet of theology, and scarce that too. O! how the shelves are stuffed with Romances, and his pockets with Songs and Sonnets; he longs to be graduate in the University of Venus; he accounts himself already Master in this art in actu designato, and thinks long till he be in actu exercito; nothing now in his judgement is wanting to complete his degree but a Pone manum in manum maritae.  
If you observe a Lover in the presence of his Mistress, you shall see him either struck dumb, or when he speaks it is but stammeringly, not knowing how to speak. And this is, because the sense of a Lover being too earnestly intent and settled in the contemplation of the beauty of his Mistress, he doth as it were altogether forget himself, and being lulled asleep in his beloved object; the over vehement intention of the mind, taketh away the outward use of the tongue; for experience the best schoolmistress, whilst a Man attentively hearing any delightful music, all his other senses are out of joint and useless, the powers being hindered from their due operation, by the concourse of the vital spirits to that power only, which so attentively worketh, and therefore it is no great wonder, if Men stand as mute as Fishes in the presence of their Mistresses, when they have most need to speak. Or because (as an Amorist saith) that a Lover fearing that he should not speak so as may please, and tickle the ears of his Mistress, chooseth rather to be silent (making his tongue more a stock than a lamb's tail) then to utter his mind imperfectly; and if he dare proceed so far as to open his mouth, still fearing that he cannot speak as he should, nor so eloquently as he would, utters his mind stammeringly and interceptedly. Also at that present he is of a flushing colour, and looks as though he were drunk, because the object from which his love taketh greatest force being present; he by reason of the great joy that he feeleth in the presence thereof, sendeth forth those lively flames, which being plainly descried in the superficial parts of the face, do commonly give such a vermilion tincture, that the whole countenance seems to be covered with a flashing kind of ardour, and that by reason of the great store of spirits gathered into that place.  
An unfortunate Lover speaks of nothing but his Mistress and his flames, he is always in the fire like the Salamander, he has a perpetual Mount Aetna in his breast; nay, saith he, I will touch a forest with my finger, and it will totally burn and waste it. But contrarily, he that prospers and speeds in his love, or gets a pleasing answer from his Mistress, he always shows a merry cheerful countenance, jocund and laughing, full of spirit, quick eyed, eloquent, and in his whole carriage full of joy and consolation.  
This passion cannot be concealed, for amorous passions do prick and wound the hearts of inamoratoes, and therefore provoked by the sharpness of such a spur, they cannot but manifest their grief; for it is some comfort to him that is assailed, to vent that which went in at the eye by the mouth, by the help of his tongue, by sighing, by making complaints to senseless creatures, many times to his bed-curtains.  
It requires much subtlety and craft to discover this passion in Women, they conceal and smother it so closely, that they will seem to be in a great fury and hatred, when they most of all love, giving peevish answers, and refuse seemingly the affections presented unto them; but 
— Licet ipsa neget,  
Vultus loquitur quodcunque teget.  They are like those physicians and Lawyers, that refuse a fee, yet put out their hand to take it. Or,  
She'll fly away, and yet would fain  
With all her heart be overtain.  
She will deny, yet seem to daunt  
A Lover when she fain would grant.  
She will resist, that you at length  
May seem to vanquish her by strength.  
For thus her honour does ordain,  
She should resist, and yet but feign.  
Yea, (Ladies) you shall see some of your own sex so surprised with affection, as it bursts out into violent extremes; their discourse is semibreved with sighs, their talk with tears; they walk desperately forlorn, making Woods and Groves their disconsolate consorts. Their eyes are estranged from sleep, their weakened appetite from repast, their wearied limbs from repose. Melancholy is their sole melody; they have made a contract with grief, till grief bring them to their graves. And truly those poor Maids are to be pitied, because their own tender hearts brought them to this exigent; have either set their affections where they thought verily they might be requited, and were not; or else where they received▪ like seeming tender of affection, but afterwards rejected; what they wished to effect, they could not. So as in time they fall in a poor Maudlin's distemper by giving reins to passion, till it estrange them from the sovereignty of reason. I could say more, but modesty will not permit me.  
Yet, some there are, who are not such kind souls, nor half so passionate, more discreet in their choice, and in the passages of Love more temperate. These will not daigin to cast a loose look upon their beloved; but stand so punctually upon their terms, as if they stood indifferent for their choice, albeit constantly (though privately) resolved never to admit of any change. These scorn to paint out their passions in their colours, or utter their thoughts in sighs, or shed one dispassionate tear for an incompassionate Lover. Their experience hath taught them better notions; they will seemingly fly (as I have said) to make them more eagerly follow, and to take them by whom they are most taken. They can play with the flame and never singe their wings, look Love in their face, and preserve their eyes, converse where they take delight, and colour their affection with a feigned disdain. These are they who can walk in the clouds to their intimatest friends, making their eyes strangers to their hearts, and conclude nothing more foolish than love if discovered, and nothing more wise if artificially shadowed.  
Some Artists will undertake to judge who are in Love by Chiromancy, by the lines of the hand. For say they, If a little cross be upon the line of life (in the hand) near the angle, it portends maladies of Love. Also, if the table line join itself with the middle natural line, so as both do make an angle, this doth demonstrate one to be variously troubled with Love, rendering the party's life very displeasing.  
It seems to some (how true it is I know not) to be possible for a man to know whether one be in Love or no, by their natural and animal dreams, if the party will but relate them at his awaking; for the fancy in sleep is most taken up with those things that the mind hath been busied with in the day; according to that in the Poet;  
Judicibus lites, aurigae somnia, currus:  
Vanaque nocturnis meta cavatur Equis.  
Gaudet amans furto, &c.  
The Lawyer pleads in's sleep; the careful swains  
Manage their prancing coursers o'er the plains.  
lover's dream of their stolen delights, &c.  
And indeed dreams do sometimes so far engage them, as they cannot dissemble nor deny them.  
They say, that those Lovers who are very melancholy through the extremity of this passion, are accustomed to horrible and fearful dreams, by reason of the melancholy vapours that ascend up into the brain. And because this affection of all others doth most disturb and afflict the spirits, and from that disturbance and purturbation these monstrous and horrible dreams do arise; so that many times by reason of their (little) sleep, they bewray a strange kind of horror and astonishment in their countenances.  
Also, to dream of travelling through Woods, sticking in Bushes, and briers doth signify much trouble and crosses in love.  
To dream of Angling and Fishing signifies a difficulty, and the party despairs of obtaining the party beloved. But to dream of Banquets and Feasts, doth signify the hopes of the party loving, and that his proceeding in love shall be prosperous.  
To dream of winds, storms, and showers of rain, doth signify Love passion.  
To dream of riding on a tired Horse, or drawing water out of a Well, or climbing upon a steep hill, is a sign of a vebement Love passion.  
To dream of seeing one's Mistress in a glass, is an infallible token of Love, and that there shall be reciprocal affection between the parties.  
To dream of being a Husbandman or ploughman, to sow, plant, or dig, is a sign of being in Love.  
But Sanguine-complexioned Lovers, use to dream of pleasant and delectable things, as fair Gardens, Orchards, flowers, green meadows, bedecked with the pride of Flora, pleasant Rivers, dreaming that they sit culling and playing with their sweethearts upon their pleasant banks, often thinking they see many little Cupids flying in the air; and all delightful dreams they say, proceed from an amorous and love pierced soul. As to dream of singing or playing on any instrument, doth signify that Love hath seized upon the party. For if dreams and wishes had been all true, there had not been since Popery one maid to make a Nun of. But whether dreams are only the working of the fancy and imagination, upon such things as have been seen and thought upon, or presages of things future, it is not our present purpose to determine.  
We will now see what we can discover in a Love-sick mind, by the sublime science of Astrology, maugre all its Antagonists. First diligently inquire whether the party hath had any crosses or troubles which might cause a dejection of the soul in him, and whether they do not suspect the party to be in Love; these being considered than you may safely go on to judgement.  
Saturn generally signifies melancholy, and by consequence alienation of the mind, madness, &c. and therefore always when you find him to be significator of the malady, or in the ascendant, or in the sixth house, the sick is afflicted with care and grief, and be sure the Love-sick mind suffers for it.  
Also if Venus be author of the disease, and she Lady of the ascendant sixth or twelfth houses, the distemper comes from Love, or something else of this nature is the cause.  
If the ☉ or ☽ or Lord of the ascendant, or two of them at the least be afflicted, the disease is in the spirits, together with an indisposition of the mind; the reason whereof is, because the Lord of the ascendant, and dispositor of the ☽, are properly the significators of the animal faculties, which do cause infirmities in Man, or which may chance unto him; a deprivation of sense, madness, or frenzy through Love melancholy.  
Venus' significatrix and afflicted, argues a great desire to Women, wherewith both body and mind are disturbed.  
Wheresoever you find Mercury afflicted and significator, shows doting fancies.  
If the Planet who rules the sign, wherein the Lord of the ascendant is, and he who is dispositor of the ☽ be infortunate and in their fall, detriment or otherways very much afflicted, the disease reigns and rageth in the mind.   

At what Age we begin to be in Love. What Complexions do best sympathize. What Complexions are most subject to this Malady; and at what time more than another.  
IT is most certain, that there is nothing more impatient of delay then Love, nor no wound more incurable whilst we live. There is no exemption, no age, no condition are more ignorant of it, then of their bread, all have a taste of this potion, though it have several degrees of operation, and at several seasons.  
Look all about you, who so young that loves not?  
Or who so old, a comely feature moves not?  
But the most received opinion is, that Men and Women are subject to this passion, as soon as they are entered into those years in which they come to their puberty; which appeareth in Men chiefly by their voice, which at that time grows great and harsh; it may be known also in Women by observing their breasts, which about this time begin to swell and grow bigger, and that for the most part about the age of 12 and 14; so likewise it is the justice of nature, that those creatures that soonest meet their period, do as suddenly arrive at their perfection and maturity; as we may observe in Women, who as they are ripe sooner than Men, so they commonly fail before them.  
Some there are that would deprive men of this power, or Love to have any power over them, so long as they are under the age of twenty years; for Homer saith, Love pricks not till such time as the chin begins to bud: which is altogether repugnant to truth and daily examples; for we see many to rage furiously before they come to years of discretion; especially Women. Quartilia in Petronius never remembered that she was a maid. Rahab the Harlot began to be a professed Quean at ten years of age, and was but 15 when she hid the spies, as some report. Leo saith, that in afric one shall scarce find a Maid at 14 years of age; for when the vehemency of Adolescency (which is betwixt the age of 14 and 28) beginneth to tickle them, and when they have greatest need of a bridle, than they let lose the reins, committing themselves to the subjection of this passion.  
There are many forward Virgins of our age are of opinion, that this commodity can never be taken up too soon, and howsoever they neglect in other things, they are sure to catch time by the forelock in this; if you ask them this question, they will resolve you 14 is the best time of their age, if 13 be not better than that, and they have for the most part, their mother's example before them to confirm and prove their ability; and this withal they hold for a certain ground, that be they never so little, they are sure thereby to become no less; yet let me tell these forward girls, the effects that (most commonly) ensue, are dangerous births, diminution of statute, brevity of life, and such like.  
This passion is more tolerable in youth, and such as are in their hot blood; and shall I be bold to speak it without offence to the stale bachelors, that Love is not properly nor naturally in season, but in that age next unto infancy.  
— Nunc grata juveni Venus.  
Venus to young men is a welcome guest.  
But for an amorous complexion to cover glowing fires beneath the embers of a graybeard; to see an old man to dote upon Women, what more odious? what more absurd? yet in some this Idalian fire flameth more in their old age then in their youth. Aristotle saith, that old men are not out of the reach of Cupid, nor bid defiance to Venus till they have passed the age of 70 years. And truly a gray-head and a wanton-heart are ill suited; it is more ridiculous to see it in Women than men. It rageth in all ages; yet is it most common and evident among young and lusty persons, in the flower of their age, high fed, and living idly; for such as are continually employed, it scarce touches them till they come to be 24 or 25 years of age, and then but very lightly, according to the speech of Lyndamor to Pallemas, that he had arrived to the age of 25 years, before he ever felt any effects, as Love useth to produce in hearts of his age. Not but that he was of his natural inclination as much devoted servant unto Ladies, but being continually exercised in business much different from idleness, he had no pleasure to let Love sow any seeds in his soul; for ever since he was able to bear arms, moved by a generous instinct, which invites noble spirits unto dangerous erterprises, he was perpetually in wars, where he did most heroically signalise himself.  
Some have given two reasons, why youth is more subject to this illimited passion, than any other age.  
The first is, That natural heat or vigour which is most predominant in youth, provoking him to attempt the greatest of difficulties, rather than suffer the repulse where he affects.  
The second is, Want of employment, which begets this distemperature; Vacuo pectore regnat amor, Love plays hey-day in an idle person. Amor otiosae cura est solicitudinis, saith Theophrastus, it is an affection of an idle mind. Also it fosters itself by a writ of privilege in the hearts of young men, who abounding with much blood, and consequently with great store of vital spirits, are more fiery and ardent, making them full of wanton and youthful desires.  
I have many times observed a great sympathy and affection young boys and girls have one to another; and (indeed) there is a pretty pleasing kind of wooing, drawn from a conceived, but concealed fancy, which suits well with these amorous younglings; they could wish with their hearts, ever to be in the presence of those they love, so they might not be seen by them. Might they choose, they would converse with them freely, consort with them friendly, and impart their truest thoughts fully; yet would they not have their bashful loves find discovery. They would be seen, yet seem obscured; Love, but not disclose it; see whom they love, but not be eyed. Yea (which hath struck me into more admiration) I have known divers, whose unripe years half assured me, that their green youth had never instructed them in the knowledge, nor brought them to conceit of such vanities; excellently well read in Love Lectures, and prompt enough to show proofs of their reading in public places. The amorous toys of Venus and Adonis, with other Poems of like nature, they peruse with such devotion, and retain with such delectation, as no subject can equally relish their unseasoned palates, like those lighter discourses.  
If this passion begin in infancy, and so continue, it is more affectionate and strong, because that custom which is taken in that age, doth by degrees become a nature, which growing up with years, grows solid and unalterable.  
Fronutus saith of Love, Juvenis pingitur, quod amore plerumque Juvenes capiuntur; sic & mollis, formosus, nudus, quod simplex & apertus hic affectus; ridet, quod oblectamentum prae ase ferat, cum phiretra, &c. The reason why Love was painted young is because young men are most apt to Love; soft, fair and fat, because such folks are soon captivated; naked, because all true affection is simple and open; he smiles, because merry and given to delights; hath a Quiver, to show his power, and none can escape him, old nor young; is blind, because he sees not where he shoots, nor whom he hits, &c.   

Let us now Demonstrate what temperatures and complexions do sympathize together, and are most prone and apt to receive the impression of this Passion.  
THe diversity of complexions, breeds a diversity of desires: whereby they judge diversely of things present, and follow those which do best agree with their constitutions, whereby we see that in the election of any thing whatsoever, the appetite doth accommodate itself to the temperature of the body; for we see Men fit themselves in their customs and carriages to their corporeal temperature, ever desiring to converse with their like; for Nature would so have it, to this only end that every one should be esteemed, and be loved; and they that are not absolutely fair in every part, should not be despised▪ but being received into grace and favour with their Lovers might live honestly, in mutual society, and in good esteem with them. Every like desireth, and loveth his like; whereby ever for the public good, there remaineth nothing despised, because there is nothing but hath its like. And therefore to the eyes of a Moor, the black or tawny countenance of his Moorish Damosel pleaseth best; and yet such a one would almost turn the stomach of a Sanguine complexioned English man to look upon.  
Now to discover those who are most prone and apt to love. The fairest are inclined to love, because the cause of love is beauty; and he or she that hath the cause in potentia, doth easily produce the effect: And therefore saith the divine Plato, that Love reigneth most in the hearts of those young men (the which, he that hath but half an eye may daily see) that are honourably born, and tenderly brought up, who as apt receptacles receive into them that passion. Or more probably, Venus being the giver of beauty, likewise inclineth those to love, upon whose nativity she cast her influence; for it seldom falleth out that beauty is separated from the force of love, and for as much as custom in all things hath the force of Love, they that are beautiful following custom cannot but Love. Galen saith, that the manners of the mind do follow the temperature of the body. We see those that are of a sanguine complexion, are generally very amorous. hairiness, saith Aristotle, is a sign of abundance of excrements, and therefore much addicted to this passion, Venus tickling them with a delight of emptying of their seminal vessels; for a Woman cannot endure a Man with a little beard, for that they are commonly cold and impotent.  
The air, Climate, and place of ones birth, are of very great consideration in this particular.  
And now being in the bowels of Love, some will ask, Whether Men or Women be soonest allured, and whether be most constant, the male or the female?  
I answer, That most Women are to be won with every pleasing wind, in whose sex there is neither force to withstand the assaults of Love (as we shall hereafter more fully declare) neither constancy to remain faithful; therefore Women are the soonest allured, and most inconstant.  
Likewise, a hot and dry temperature, or else such a one as is only hot, is much inclined to love; for a Man that is hot is hairy, high coloured, with a black thick curled head of hair, great veins and big voice; (and what a precious thing a black Man is in a woman's eye, I will refer to the judgement of their own sex) I dare boldly affirm, that that man hath a hot and dry Liver, and his generative parts are also of the same temper, and so consequently very much inclined to this passion; which is also confirmed by that of Galen, that a hot complexion, or such a one that is hot and dry, is much more prone and subject to a violent and irregular love, than any other temperature or complexion whatever: from whence we may infer, that Men are oftener and more grievously tormented with this malady than Women, whose temperature is less hot and less dry. But Women are naturally of meaner spirits and less courage than Men, having weaker reasons: and therefore are less able to make resistance against so strong a passion. And hereto accords that of Hero in her Epist. to Leander in Ovid.  
Vrimur igne pari: sed sum tibi viribus impar;  
Fortius ingenium suspicor esse viris.  
Vt corpus, teneris sic mens infirma puellis.  
Our flames are equal: but your kinder fate  
Hath lent you strength, your hearts to temperate.  
But in our weaker sex, our passions find,  
A feeble body bears a feeble mind.  
Women often become frenetic, and mad for Love, but rarely men; unless it be some effeminate weak spirited fellows. Upon this, I took occasion one day to visit Bedlam, and for one Man that was there for Love, I found five Women; and those Men that were there, were such as had lived effeminately, idly, and dieted themselves riotously and delicately.  
Ficinus cap. 19 Comment. in convivium Platonis, saith, Irretiuntur cito quibus nascentibus Venus fuerit in Leone, vel Luna Venerem vehementer aspexerit, & quia eadem complexione sunt praediti. They are most prone to burning lust, or the vehement scorching of the Idalian flame, that have ♀ in ♌ in their Horoscope, when the ☽ and ♀ be mutually aspected, or when ♄ is in a △ or ⚹ aspect, with the ☉ or ☿, especially if it happen in the second or fifteenth day of the ☽; or such as be of the complextion of ♀, and that is a white ruddy complexion, fair and lovely eyes, a little black, a round and fleshy face, fair hair and smooth, a rolling eye, and one desirous of trimming and making himself neat both in clothes and body. In whose geniture ♂ and ♀ are in ☌, ⚹ or △, Plerumque amatores sunt, & si foemina, meritrices, they are undobtedly inclined to love and erorick melancholy, and if Women, Queans; for Martialists and Men of War are easily taken prisoners by Cupid. Cardan saith of himself in the judgement of his geniture, that a ☌ of ♀ and ☿ in the dignities of ☿, perpetually troubled him with venereal thoughts, that he could never rest, so strong was their influence upon him. In whose genesis ♀ shall be in a masculine sign, and in the terms or ☍ of ♃, signifies the parties to be very much inclined to the sports of ♀.  
phlegmatic persons are rarely captivated, and those who are naturally melancholy less than they; but if they once be catched in the snare (Unless they hang themselves, which they will be much inclined to) they will never be free. But (as Mr. Burton saith) the colt's evil is common to all complexions, whilst they are young and lusty. And some refer it adtesticulorum crisin, to the hot temperature of the resticles.  
Now to declare what time is most fit and delightful to Lovers; It is that time of the year, when the longest days make the evenings most delightful, and dispose Lovers to accommodate their ears, to the chirping melody of the airy choir, which awakeneth a marvellous desire in their hearts. May is called love's month, either because the temperature of the season which is hot and moist, of the nature of Venus, doth incline all creatures to choose and select their mates; or because Venus at that time doth usher in Aurora, and by her influence doth excite the hearts of Lovers to rise early to view the richness of Flora, and the ear-pleasing harmony, and love-exciting melody of the Nightingale.   

In what principal part of the microcosm or Body of Man is the seat of Love.  
LOve having his first entrance in at the eyes, which are the faithful spies and intelligencers of the soul, stealing gently through those sluices, and so passing insensibly to the liver, it there presently imprinteth an ardent desire of the object, which is either really lovely, or at least appears to be so. But distrusting its own strength, and fearing it is not able to overthrow the reason, it presently layeth siege to the heart; of which having once fully possessed itself, as being the strongest fort of all, it assaults so violently the reason, and all the noble parts of the brain, that they are suddenly forced to yield themselves up to its subjection. So that now the poor enamorato, or love's weather▪ beaten widgeon thinks of nothing but his Mistress. So that through the eye it seizeth upon the liver, which is the first receptacle of Love, than the heart, than the brain and blood, and then the spirits, and so consequently the imagination and reason. The Liver to be the seat of Love is grounded upon the saying of Solomon (in Prov. 7.) That a young man void of understanding goeth after a strange woman till a dart strike through his Liver. Cogit amare jecur, the which being affected and inflamed setteth all the other principal parts on fire; according to Senec. in Hippol.  
— Pectus insanum vapour  
Amorque torret, intimas saevus vorat  
Penitus medullas, atque per venas meat  
Visceribus ignis mersus & venis latens,  
Vt agilis altas flamma percurrit trabes.  
Now Love within my raging bosom fumes,  
And with a cruel fire my reins consumes.  
The flame within my bowels hid remains,  
Thence shooteth up and down my melting veins,  
As agile fire over dry Timber spreads.  
Valesius lib. 3. Contr. 13. saith, that that Love which is in Men, is defined to be an affection of both powers, appetite and reason. The rational resides in the brain, and the appetite in the Liver, and the heart is diversely affected of both, and carried a thousand ways by consent, being variously inclined, sometimes merry and jocund, and sometimes sad and dejected. The sensitive faculty overruling reason, carries the soul hoodwinked, and hurries the understanding to Dawfair to eat a woodcock pie.   

Of jealousy in Lovers; the Defininition, the signs, and symptoms of it.  
IT is described and defined to be a certain suspicion which the Lover hath of the party he chiefly affecteth, lest he or she should be enamoured of another. Or an eager desire of enjoying some beauty alone, and to have it proper to himself only. It is a fear or doubt lest any foreigner should participate or share with him in his love; still apt to suspect the worst in such doubtful cases. This passion of jealousy is more eminent among bachelors, than Marryed-men. If it appear among bachelors, we commonly call them Rivals or Corrivals, a similitude having its original from a River, Rivales a rivo; for as a River divides a common ground betwixt two Men, and both participate of it: So is a Woman indifferent betwixt two Suitors, both likely to enjoy her; and thence cometh this emulation, which breaks out many times into tempestuous storms, and produceth lamentable effects, murders itself with much cruelty, many single combats.  
Ariosto calls it a fury, a continual Fever, full of suspicion, fear and sorrow, a mirth-marring monster. (Ecclus. 28. 6.) The sorrow and grief of heart of one woman jealous of another is heavier than death. But true and pure Love is without jealousy, for this affection springs from the love of concupiscency, for jealousy is a fear (as I have said) which a Man hath, lest another should enjoy the thing he desireth: the reason thereof is, because we judge it hurtful either to ourselves, or to those whom we love, if others should enjoy it. And if they have any interest in the party beloved, they have a special care that no other have the fruition thereof but themselves, taking the matter heavily if it fall out otherwise; being very much offended and full of indignation, against him that should attempt any such thing; being very suspicious, and carrying within themselves matter of jealousy, and tormenting themselves and others without cause; for Love with jealousy and a madman are cozen▪ germans in understanding; for questionless immoderate love is a madness: and then had Bedlam need be a great and spacious house; for he that never was in that predicament is either blind or babish.  
When jealousy once seizeth on these silly, weak, and unresisting souls; 'tis pitiful to see, how cruelly it tormenteth them, insultingly it tyrannizeth over them. It insinuateth itself under colour of friendship: but after it once possesseth them, the same causes which served for a ground of goodwill, serves for the foundation of mortal hatred. Of all the minds diseases, that is it, whereto most things serve for sustenance, and fewest for remedy. This consuming Fever blemisheth and corrupteth all that otherwise is good and goodly in them. But as the most firm in Religion, may have doubts; so the most confident in Love, are capable of some suspicion. The strongest trees are shaken by the wind, though the root be fixed, whilst the leaves and branches be tossed. Why should we not rest ourselves, and abandon all suspicious Ideas, after having had a trial of a person, and many effects for testimonies of the affection? yet all these proofs and trials keep us not from vexing and tormenting ourselves; because fear, which is not in our power to restrain, interprets ill the least appearance, and buries itself in false objections, where it finds no true ones. O weak jealousy, did ever thy prying and suspicious sight find thy mistress's lip guilty of any smile? or any lascivious glance from her eye? dost not thou see the blushes of her cheeks are innocent? her carriage, sober? her discourse all chaste? no toyish gesture? no desire to see the public shows, or haunt the theatre? she is no popular Mistress, all her kisses do speak her Virgin? such a bashful heat at several tides ebbs and flows; flows and ebbs again, as it were afraid to meet our wilder flame? what is it then that stirs up this hot passion in thee? Some will object and say, All this is but cunningness, (as who knows the sleights of Sirens?) It is these Idiots that have these symptoms of jealousy, as fear, sorrow, suspicion, strange actions, gestures, outrages, lockings up, oaths, trials, with a thousand more devices than any pen is able to enumerate. 'Tis a vehement passion, a furious perturbation, a bitter pain, a scorching fire, a pernicious curiosity, it fills the mind with grief, half suspicion, accidental brawls, compassionate tears, throbbings of the heart, distracted cogitations, inconstant desires, and a thousand the like lancing razors, that cut and wound the hearts of Men (as Gall corrupting the honey of our life) more than ordinarily disquieted and discontented.  
Next time you see a jealous Lover, do but mark him, and you shall see (without a pair of Spectacles) how he misinterprets every thing is either said or done, most apt to mistake or misconstrue, he peeps into every corner, follows close, observes to an hair all the postures and actions of his Mistress, he will sometimes sigh, weep, and sob for anger, swear, slander, and belie any Man, sometimes he will use obsequious and flattering speeches, and ask forgiveness, condemning his rashness and folly, and then immediately again, he is as impatient and furious as ever he was; therefore I wish (Gentlewomen) to beware of such infidels, who wax and wane an hundred times in an hour, as though they were got in the change of the Moon: so strange is the inferences of this malicious jealousy, that it never makes a good Logician. He pries on all sides, accurately observing on whom she looks, and who looks on her. Argus did not so keep his Cow, the watchful Dragon the golden Fleece, or Cerberus, Hell gates, as he does her, toiling and wasting away himself in pursuit of so concealed a mystery, and so obscure a verification. If he see her discourse familiarly with another, if by nod, wink, smile or message, he think she discloseth herself to another, he is instantly tormented, none so dejected as he is, he thinks himself utterly undone, a cast away, the scorn of fortune.  
There are some, (though their hearts be violently assaulted with jealousy and false suspicion, insomuch that they can never rest in quiet) make show outwardly of a happy life, and a careless neglect of their best beloved; yet in despite of themselves and their best endeavours, they cannot dissemble it. It is the natural course of this passion, for it is with those who are in the highest pitch of Love, as those who are on the tops of great elevations, their heads grow dizzy, and though nobody touch them, they reel till they fall of themselves, merely by the fear of falling. And this is the passion that ruins love's reputation, and disorders▪ the souls tranquillity. Therefore,  
If Lovers needs must jealous be,  
And from this venom ne'er be free,  
Then fie upon't; my prayer shall be,  
From Love (good Jove) deliver me.  
Now as touching Women, they have the symptoms of this passion more vehemently, their wills being stronger than their reason, there is no counsel to be given them against this evil of jealousy, their nature being wholly suspicion, vanity and curiosity. If you seek to persuade them, they will fly out against you like so many lionesses, objecting, How can they moderate their passions? how can they but be jealous, when they see themselves manifestly neglected, contemned, loathed, unkindly used, and their unkind Lovers court Ladies to their faces? There is a tree in Mexicana which is so exceedingly tender, that a Man cannot touch any of its branches, but it withers presently: so Women are so subject to this passion, that (like tinder) they will take fire at the least spark of suspicion, and a small touch will wound and kill their love.  
This passion is most predominant in old Men (as saith the Author of the accomplished Woman) which very properly be compared to Ivy, because that grows ordinarily upon old heaps or ruins; so this passion wreaths itself most commonly about old tortured and dejected spirits, such as marry young wenches, and how can they be otherwise, all things considered? We see Ivy flourishing upon dry, withered, and sapless trees: so in old Men this passion is very potent and youthful; and becomes the stronger in such, as age, or craziness of wit infeebles or stupefies. It is no great miracle, if jealous ones be lean, their passions feeding on nothing but faintness; and nothing like melancholy to entertain jealousy. Therefore I exhort Gentlewomen not to bestow themselves upon fools, or apparent melancholy persons, jealousy being a symptom of that disease, and fools have no moderation.  
It is an enemy with poisoned weapons, and his approach is enough to overthrow; when the memory hath once received it, reason often comes too late for a resistance. I hope I shall not be thought a vagrant from my subject, if I tell married couples that suspicion of itself is able to make one fly out that was otherwise honest. If we consider that jealousy and Cuckolds differ no otherwise then a City sheriff and Alderman, a little time makes the one the other; for it is as common as the Moon gives horns twice a month to the world, for a jealous Man to wear Actaeon's badge; the Miller sees not all the water that goes by his Mill: sometimes sweetheart and Cuckold are reciprocal terms: many a good Gentleman hath worn a plume of bull's feathers in his crest, being set in by his arrant honest Mistress.  
There was a Roman named Cydippus, who took so great a delight to see bulls baited, that it set such an impression in his Idea, as he thought so much of it over night, that he arose in the morning with a horned head. This spectacle pleased him, for that he had entertained his fancy with it, and in the end his imagination did him this ill office. There is no malice sufficiently black to blind this passions capacity; it gives subtlety and craft to the dullest, and perverts the most virtuous to seek satisfaction for the injury: if has no bound to inventions, it brings ruin to its fosterer, as it did to Procris, jealous of her husband Shafalus, she imagined he had a Mistress besides herself; which (she thought) he went to seek in the woods under pretence of hunting; she hid herself behind a bush, thinking to hear the discourse of his solitary thought; he hearing a stir and a noise in the thicket, and believing it was a Deer, shot an arrow at it and struck her to the heart; she dying cried Shafalus, which word made him know he had taken his Wife for a beast; and I think he was not very much mistaken. Also Mr. Brathwaith in his English Gentlewoman records a matchless precedent of jealousy acted in England, with the like tragical conclusion; He hath it in these words:  
IT sometimes pleased a young Gentlewoman, whose fortunes had swelled her high, to settle her affections on a Gentleman of deserving parts, which he entertained with a generous requital: nothing was omitted that might any way increase their respect, or second the height of their joys. Continual resort and frequent made them inseparably one; no day so pleasing as when they were together, no hour so tedious as when they were asunder. But short is that moment of fading happiness, which hath in it a relish of lightness, and is not grounded on essential goodness. Long had they not thus lived, and sociably loved, but the Gentlewoman conceived some private suspicion that herself was not the sole sovereigness of his heart; but that another was become sharer in his Love. Neither was this Competitrice, whom she suspected, any other than her own attendant, whose Casket she secretly opened, where she found a Ring of especial note, which she had formerly bestowed on him. This confirmed her conceit, changed her real love into mortal hate; which she seconded with this tragic act. Inviting him one day into a Summer Arbour, where in former times, they were wont to repose, amidst of an amorous discourse, she casually fixed her eye upon three Lennets, one whereof picking some Privet leaves, purposely to build her nest, flew away, whilst the two which remained, lovingly billed one with another; which she intentively observing, used these words, How tenderly and intimately do these poor fools mate it? were it not pity they should be ever divided? Which words she had no sooner uttered, than the she jennet flew away, and left the male alone, till another returned; with whom the he jennet billed, and amorously wooed, as he had done before; which she more seriously eying, O, quoth she, How light these Males are in their affection! This may seem to you an easy error, but were I judge of Birds, it should receive due censure. Why Lady (replied he) these poor Birds do but according to their kind. Yea but what do ye Men then, who engage yourselves, interest yourselves, empawn your souls to be constant where you profess Love, and perform nothing less than what you profess most. Nor would her long intended revenge admit more liberty to her tongue; for with a passionate enterbreath, she closed this speech with a fatal stab; leaving so much time to her unfortunate and dysasterous Lover, as to discover to one of that sorrowful family the ground of her hate; the occasion of his fall, which hastened on the doleful Scene of her Tragedy. And these are the products of that hellborn fiend jealousy.  
An ginger may give a probable conjecture, by every man's Nativity (if it may be had) whether he will be jealous or no, and at what time, by the direction of the Significators to their several promissors; of which you may read many aphorisms in Sconer, Junctine, Pontanus, Ptolemy, Albubator, &c.   

The Remedies of Love.  
THat we may use the Method of Art; To cure the effects, is first to take away the cause. Cessante causa, cessat effectus, take away the cause, and the effect ceaseth. It was the scope of our discourse in the second Section of this Treatise, to discover the Causes (those incendiaries and fomenters of this inordinate passion, or this intoxicating poison) in the third Section we demonstrated the Effects arising from them; now in this last Section it is our purpose to treat of the Cure and Remedies of them.  
We will begin at the second cause, viz. the Stars (for the first cause instituted by the Creator was moderate and good.) As the mind hath its natural principles of knowledge, so the will hath her natural inclinations and affections from the influence of the Stars; for they do incline the will to love, but do not compel it; agunt non cogunt; of their own nature they are good, as they are taken from the first nature created of God; neither would they be at any time hurtful, if there were not excess in us proceeding from nature corrupted; which afterwards by the force of their influence, breed in us such inclinations and affections as are these passions. For God in the beginning made all things good; neither doth he forbid and condemn this love and affection in his Law, so far forth as it is ruled thereby, but approveth it being instituted in the Creation. But when this love and affection is disordered in us, and is inflamed, giving way to the power of the superiors to work together with it, it is not only vicious, but is as it were the original and fountain of all vices, (for what vice, would a Man, whose reason is governed by will, and that will inclined by the Stars, leave unperpetrated to effect them?) whereas if it were well ordered, and ruled according to the will and institutes of God, it would be the original and wellspring of all virtues. Sapiens dominabitur astris; a wise man through grace, and the strength of reason can moderate and divert their evil influences, and convert them into good seeds of virtue; but if they be not well ordered and ruled, they corrupt and degenerate. As if Venus be Lady of the Nativity, she giveth to the native a sanguine complexion, whose nature is blood, and beareth greatest sway among the other humours and qualities; or if she be in a ☌, ⚹, or △ of ♂, inclineth the native naturally to love; if this be not moderated and well guided by reason, but letteth the will receive their influence, and their work upon it without any obstruction, it easily passeth measure, and falleth into this foolish doting passion of Love. Therefore seek for grace of him that can give it, and that he will grant strength of reason to divert the influxious power of the superiors, and to moderate the vehement heat of this Idalian fire.  
Let us now remove the third cause, and that is, Education. (for to remove that which comes gradually from Parents we cannot, unless we seek to subvert Nature, and utterly extinguish the race of Man; but according to the old proverb, That which is bred in the bone, will never out of the flesh.) If you find that your Parents have been addicted to this folly, and that they brought you up delicately and idly, and that you feel in yourself an inlcination to the same passions; Corripite lora manu; take up the slackened reins in time, before you run yourselves past recovery. Addict yourselves to the study of good letters, flying idleness as a mortal enemy, reading of Love books, Comedies, looking upon immodest Pictures, feasts, private familiarities, loose company, and have in derision even the shadow of impurity. Love has no subject so apt to work upon as idleness, therefore handle the matter so, that he may always find you busied; for Vitia otii negotio discutienda sunt, the vices of idleness should be shaken off with business; and to this effect speaks the Poet; 
Otia si tollas, frangis Cupidinis arcum.  
— An idle life forsake.  
What made thee love, a lover makes thee still:  
The cause of nourishment of that sweet ill,  
Shun idleness, and Cupid's bow will break,  
His slighted flames fly out, disarmed and weak.  
As Reeds in Marishes affect their site;  
As Poplars in the running brooks delight;  
So Venus' joys in sloth: Let Cupid be  
By action tamed; live busy, and live free.  
Faint ease, long sleeps, which no command controls,  
Time spent in sport, & drenched in flowing bowls,  
Without a wound th' enfeebled mind surprise:  
Then in unspied insidious Cupid flies.  
That sloth-affecting boy, doth toil detest:  
Do something to employ thy empty breast.   
Witty and proper was that elegant invention of Lucian, who feigned Cupid to invite the Gods to an amorous feast, prevailed with all of them to give way to Love, till he came to Pallas, but she was found conversing with the Muses, and would admit of no time to enter parley with Cupid. By this you may see that exercise draweth the mind from effeminacy; and remissness feeds the desire, and adds fuel to love's fires. And no less occasion gives wanton discourse or lascivious books to the enraged affections of distempered youth. Therefore as Love is entertained with idleness and feasts, subdue him with austerity and exercise. He will fall upon some object, scatter and confound him. As he laboureth to find out a loose and unbridled spirit, hold yours extended upon the study of some good science. He requires liberty, private places, and night, let him have witnesses, and enlighten him on every side. He will be governed by fantasy, keep him obedient both by admonition and menaces; so by this means you will banish the wanton Jack of Apes out of house and harbour.  
The bed being a sensitive nourishment, renders many lascivious fancies, therefore no sooner wake but arise, and expel such cogitations with pious meditations. I could advise maids (as the only remedy for this passion) to walk early into the fields, and keep themselves continually both head and hand in motion in some good exercise; and not always pricking a clout, for many times (their thought being gone a woolgathering with Cupid) they chance to prick their fingers, and Cupid their hearts too if they be not aware. This sedentary life is the cause of the disease called the greensickness, and it having seized upon their sloth affecting bodies, makes them lazy, and as quick as Snails in all their operations, and then it is more difficult to make them marry, then cure the disease.  
St. Cyptian found nothing more powerful to conquer the temptations of Venus, then to turn the otherside of the medal. But above all it behooveth us to use the example of an Arabian, who presented to himself perpetually over his head, an eye which enlightened him, an ear which heard him, a hand which measured out all his deportments, and demeanours, and guards of chastity, which daily blunt a thousand arrows shot against the impenetrable hearts of brave and undaunted champions: that you may not fall into the fire, it is good to avoid the smoke, not to trust ourselves too much to petty dalliances, which under pretext of innocency, steal in with the more liberty: for to court and dally with beauty (as we shall hereafter declare) is an enterprise of danger; for some I have known, who upon their access to beauty have been free men, but at their return have become slaves.  
We now intend to extinguish the heat and vehemency of Love in the fourth cause, which is mere beauty, and the particulars of it. Be not so sensual as to love only the body, and to dote upon an outside, but look higher, and see something in the person loved of an Angelical nature; that is, a free and virtuous mind, which to an understanding soul appears to be of a divine essence, and to which he mingles his soul in love, which is (if really considered) a far more excellent and permament love, then that of an external and fading beauty, and consequently much more pleasant. Do we not commonly see, that in painted pots of Apothecaries are contained the deadliest poison? that the cypress tree bears a fair leaf, but no fruit? That the ostrich carrieth fair feathers, but rank flesh? How frantic then are those Lovers, who are hurried headlong with the gay glistering of a fine face? the beauty whereof is parched with the sun's blaze, and chapped with a winter's blast: which is of so short continuance, that it fadeth before we see it flourish; of so small profit, that it poisoneth those that possess it; of so little value with the wise, that they account it a delicate bait with a mortal hook; a sweet Panther with a devowring paunch, a tart poison in a silver pot.  
But hark, one word with you, Love Symplicians. Let your human imaginations think and assemble into one subject whatsoever is most beautiful and delicious in nature. Do you imagine a choir of Sirens, and do you join in consort, both the harp of Orpheus, and the voice of Amphion. Let Apollo and the Muses be there to bear a part; and do you search within the power of nature, rifle up her treasure, and all the extreme pleasures which it hath produced in the world hitherto, to charm our souls, and to ravish our spirits; what permanency and felicity do you find in all these? They are mere chimaeras, and as a vain Idea; a mere shadow of a body of pleasure in comparison of virtues, and those divine thoughts and pleasures which may be enjoyed in the contemplation of the Almighty, and his infinite beauty, glory, and love, and of the felicity of felicities which he hath prepared for them that love him. So that happy are those (but too few are they) who with wise Ithacus hudwink themselves, and stop their ears to those soul-tainting, and sin-tempting Sirens.  
What a great example of continency and neglect of beauty was that of Mahomet the great, towards the fair Greek, Irene; whom albeit he entirely loved; yet to show to his Peers, a princely command of himself, and his affections; as he had incensed them before by loving her, so he regained their love by slighting her; whence the Poet,  
With that he drew his Turkish Cymeter,  
Which he did brandish o'er the Damsels head,  
Demanding of such Janizers were there,  
If 't were not pity she shed be slaughtered?  
Pity indeed; but I perforce must do  
That which displeaseth me, to pleasure you.  
Many such instances, ancient and modern Histories afford, but I must not insist on each particular lest I should enlarge myself too much, and swell that into a volume, which I intend but a Pamphlet.  
How many do we find, who having their spirits possessed with other passions, one of Ambition, another of Avarice, another of Revenge, another of envy, another transported by the solitude of a Law suit, and the turmoil of a family, who think very little upon Love? how many others are there, from whom study affairs, charges, (wherein they strive supereminently to transcend) free their minds from all other thoughts, not suffering them to have any compliments with Cupid? And how many Ladies do we see in the World, with countenances ever smiling, of humours cheerful, and conversation most pleasing, who make love to wits and spirits, as Bees to flowers; but have with the body no commerce at all? The Author of the theatre of Nature, holdeth, that the Basilisk alone among Serpents cannot be enchanted: and I dare really affirm, that there are Men who have the like privilege, and have their eyes love proof, and their hearts shut up and defended as with a palizado against the piercing darts of Cupid, and the fiery assaults of the Idalian flame. Democritus made himself blind voluntarily, by steadfastly beholding the Sunbeams, to free himself from the charming beauties, and enticing opportunities of Women: And (seriously) I think he shut up two gates against Love, to open a thousand to his imagination. For some affirm that this malady or Love melancholy, is cherished by the presence of the party affected: and that the contrary, to wit, absence is the best remedy. And this they seem to prove by resembling our passions with echoes: (but omne simile non est idem, every like is not the same thing) For (say they) do you not see the echoes, the further you go from them, the less repercussion there is, they diminishing and losing themselves in the air; so the affection which is caused by the reflection of the countenance, which you daily behold with so much entertainment, will quickly vanish by a little absence.  
But may I be so bold as to whisper my opinion in your ear, craving leave to insist a little upon this; To prove that absence doth more augment then decrease the heat of this passion. I will be brief.  
I confess eyes may conceive and produce a green infant affection, but there must be something more solid and substantial to make it grow unto perfection; and that must be by the knowledge of the virtues, merits, (as well as beauty) and a reciprocal affection of the party loved. Now this knowledge doth take indeed its original from the eyes, but it must be the soul which must afterwards bring it to the test of judgement, and by the testimonies both of the eyes and ears, and all other considerations concoct a verity, and so ground upon it. If this verity be to our advantage, than it produceth such thoughts, whose sweetness cannot be equalled by any other kind of contentment, than the effects of the same thoughts. If it be advantageous to the party affected, then doubtless it doth augment our affection; but yet with violence and inquietude; and therefore no question but absence doth augment love, so that it be not so long, as that the very image of the party loved be quite effaced; whether it be that an absent Lover never represents unto his fancy but only the perfections of the person loved; or whether it be that the understanding being already wounded will not fancy any thing but what pleaseth it; or whether it be that the very thought of such things does add much unto the perfections of the party loved: yet this is infallibly true, that he does not truly love, whose affection does not augment in absence from the party loved. For in absence nothing can content the real Lover; not sweet harmony, not beautiful Gardens, or Groves, not pleasant Company, not eloquent tongues, not civil entertainment, but every sweetness is converted into sourness, all ear-pleasing harmony is turned into an obstreperous jangling, and nothing can content but the wished object, which being far distant from their inflamed desires, do engender a vehement grief in the heart, which cannot be expressed by them that prove it; much less by my pen which is not acquainted with such miseries. Now it is objected, That absence is the greatest and most potent and dangerous enemy that Love hath. But (with their favour) presence without comparison is much more, as we may daily see by experience; for you may see a thousand loves change in presence for one in absence; for in presence, some imperfections may be found, which may cause a detestation, which absence could never do; and to illustrate and confirm this by example. The excellent Philosopher Raymund Lullius, was passionately enamoured of a Lady, wise, prudent and honest; she purposely to cure his frenzy, showed him one of her breasts eaten and gnawed through with a Canker, and extremely hideous to behold, Stay simple Man (said she) behold what you loved; he at that instant coming to himself uttered; Alas! was it for this I lost so many good hours, that I burned, became entranced, that I passed through fire and water? All Lovers would say the like if the scarf were taken from their eyes. Consider that if one absent cease from loving (which is very rare) its cessation is without any violence or noise of struggling, and the change (through a long tract of time) is only because the memory is by degrees smothered with oblivion, as a fire is with its own ashes. But when Love breaks off in presence, it is never without a noise and extreme violence, and (which is a strange argument to prove my assertion) converts that love into a greater hatred than if love had never been: which proceeds from this reason; a Lover is always either loved or hated, or held in a degree of indifferency; if he be loved, as an abundance is apt to glut, so love being loadened in presence with too many favours, grows weary. If he be hated, than he meets with so many demonstrations of that hate every moment, as at length he is forced to ease himself. If he be in a degree of indifferency, and finds his love still slighted, he will at length, if he be a Man of any courage, make a retreat and resist the continual affronts which are put upon him; whereas in absence, all favours received, cannot by their abundance glut, since they do rather set an edge on desire, And the knowledge of hatred entering into our souls only by the ear, the blow smarts not so much as that which is received by sight; and likewise disdain and slight be more tolerable in absence, than presence; doubtless absence is then more fit to preserve affection, than presence; for there is a vast difference betwixt the love that is nourished by the eyes, and a love that is nourished by the understanding. As much as the soul is superior to the body, so much is the understanding to be preferred before the eyes. And absence is so far from diminishing love, that it augments and begets fresh and violent desires to augment it; and the contemplation of a beauty, doth imprint it deeper in the fancy, than any eye can. Therefore (you Love simplicians) make a little resistance, cast away those idle toys that afflict you; let not absence be so troublesome, that you must torture your bodies, vilify your spirits, and yield up your reputations as preys to slander. If you know what you desired, you would be ashamed of yourselves, you would be amazed that so noble spirits should suffer themselves to be transported with such follies. Represent to yourselves that a thousand undaunted courages, have set themselves free, at liberty, and enjoyed tranquillity of spirit; and you for want of a little resolution, tumble and involve yourselves faster and faster in these fetters. Will any man in his wits be thus deluded? can he be so silly as to consume himself in seeking such a toy? Do you call this Love, forsooth? may it not rather be called madness and folly? What, languish in the lap of an ungrateful Mistress? fie, fie, it is an error far unworthy of a man, that pretends unto any wisdom or courage. Put a stop to your passions, and courageously contend against them. You shall no sooner have put the wedge of courage into the block, but it shall be done; you shall have your souls victoriously elevated over passion, which shall rejoice amidst the trophies thereof. Never stay upon thoughts and imaginations of love; but so soon as it presents itself, chase it away, and extinguish it in your hearts, no otherwise than you should extinguish a hot Iron in a River. If it be in presenim restrain your eyes, for they are the windows, the allurements, the snares and the conducts of Love. It buddeth in the eyes, that it may at leisure blossom in the heart; therefore divert your sight from objects which dart a sting into the mind apt to receive, and sensible of such penetrations. Likewise lest it get entrance at the ear, stop them against the enchanting melody of Sirens songs, and charming music of their tongues, never open them to be auditors of any lascivious discourse. But if you be already tainted with these charms, unloose yourselves, stoutly take yourselves off, dispute not any longer with your passions; fly from it, cut the Cable, weigh Anchor, spread sails, set forward, go, fly, look not for any more letters, regard not their pictures, no longer preserve favours, let all your endeavours be to preserve your reason. I add one advice (which I think very essential) which is infinitely to fear a relapse after health, and to avoid all objects that may re-enkindle the flame. For Love oftentimes resembleth a Snake enchanted, cast asleep and smothered; which upon the first occasion awaketh and becomes more strong, and more outrageous than ever. You must not only fortify your bodies against it, but also your souls. But my discourse like Nilus overflows, it shall return within its banks; concluding with this, that terrestrial beauty is like a shadow, and therefore we are not to fix the eyes of our understanding upon it, but to turn them to that sovereign beauty which is permanent and free from all change and passion.  
We will now endeavour ourselves to remove the cause of Money causing Love, which is mere covetousness (the root of all evil) and to satisfy their own voluptuousness, having their only delights upon earth; who desire not the woman but her riches to make his houses the larger, to fill his chests fuller, being respectless of a virtuous Woman, and the supreme good wherein all happiness consisteth. And this, he saith, is to raise a fortune for his (I say seldom thriving) posterity; studying how he may become an eternal affliction to himself. His mind is so fixed on money (not on the woman) as he finds no time to erect it to heaven. He employs so much time in getting and gathering of goods, as he reserves no time for doing good. He runs on still in desire (not of his Mistress) labouring of a disease incurable till death cure him. He increaseth his cares with his substance, (not his love to his Wife) and the more he adds to his estate, the more he detracts from his content, and love towards her. But consider (you Money-lovers) and seek for a remedy while it is to be had, lest you repent your delay when 'tis too late) How secure was the richman (as he thought) when he invited his wretched soul to take her rest, having much goods laid up for many years! but this self-security, was the occasion of his succeeding misery; for that night was his soul to be taken from him. O how terrible will the approach of death seem to you, being to be divided from the staff of your confidence, from thence to descend without the least hope of comfort to the land of forgetfulness; for as the Scorpion hath in her the remedy of her own poison, a receipt for her own infection; so the evil and covetous carry always with them the punishment of their own wickedness, the which doth never leave (so incessant is the torment of a guilty conscience) to wound and afflict the mind, both sleeping and waking: so as to what place he betakes him, he cannot so privily retire, but fear and horror will awake him; nor fly so fast, though he should take the wings of the morning, but fury and vengeance will overtake him. Consider this (I speak to both sexes) and let not money and riches be the sole object of your love; but look at that which is far more noble, that which is more permanent, that summum bonum, that chief good, which will direct you the way to all felicity.  
Before we proceed any further, we will (hoping such variety will prove the more pleasant) turn our discourse a little in particular to the female sex, such whose kind hearts, like wrought Wax, are apt to receive any amorous impression. Therefore to you (loving souls) do I recommend these necessary cautions; which if carefully observed, will preserve you from the causes and consequently the effects of Love, and may make you wiser than you thought of; and to have a tender care of that, which before you had never mind of.  
The best preservative and soveraignest receipt is, to fortify the weakness of your sex with strength of resolution, for the imagination of Love is strong, and works admirable effects on a willing subject. Give not power to an insulting Lover to triumph over your weakness, or which is worse, to work on the opportunity of your lightness. Ram up those portals which betray you to your enemy, and prevent his entry by your vigilancy. Keep at home, and let neither you nor your thoughts stray abroad, lest by gadding you incur Dinah's fate. Check your madding, and to Love inclining fancy, and if it use resistance, curb it with restraint; forbear to resort to places of public meeting, till you have drawn up and sealed a Covenant with your eyes, to see nothing that they may lawfully covet. This will yield you more liberty than the whole world's freedom can afford you. Be not too liberal in bestowing your favours, nor too familiar in public converse. Presume not too much on the strength of a weak fort. Make a contract with your eyes, not to wander abroad, lest they be catched in coming home. Treat not of love too freely; be not too bold to play with the blind boy; he hath a dangerous aim, though he hath no eyes; the Cat plays with the Mouse, but at last bites off her head; the fly plays with the Candle, till at last her light wings are singed. Sport not with him, that will hurt you; play not with him, that would play on you; your sports will turn to a bad jest, when you are wounded in earnest. If this wanton frenzy hath never surprised you; prevent the means, and it will never invade you; be not such foes to yourselves as to purchase your own disquiet. If Love issue out in too violent a stream, it is to be cooled by a temperate expostulation with fancy, or else fix your eyes upon some more attractive object; divert the course of that madding passion, as physicians do to their patients who having a violent efflux of blood in one place, cut a vein in another to turn the course of it another way. Expostulate with fancy (as Brathwaite adviseth in his English Gent.) thus; How is it with me? methinks it fares with me otherwise then it hath done formerly. A strange distemper I find in my mind; and might seem to resemble Love, if I knew the nature of it. Love! can Virgin modesty return that accent and not blush? yes, why not? If the object I affect he worth loving. (If the party affected have more virtues than money, and not more money than virtues) And if not, what then? Is not the Lover ever blind in affection towards his beloved? He who may seem a Thersites to another, may be a Paris in mine eye. Yea, but a little advice would do well. Art thou persuaded that this Non-parallel, thou thus affectest, hath dedicated his service only to thee? that his affection is really towards thee? that his protests, though delivered by his mouth, are engraven in his heart? yea, his protests have confirmed him mine. That hour is tedious wherein he sees me not. His eye is ever fixed on me; his sole discourse is to me. These I must confess are promising arguments of Love; yet these may deceive you, and consequently leave you in a miserable error. He may prove a false-hearted Jason, Demophoon, or Theseus, and leave you in the briers for all your confidence. You say his vows and protests have confirmed him yours; and he hath attested heaven to bear record of his love. But take heed he play not the part of the Ridiculous actor in Smyrna, who pronouncing, O heavens, pointed with his finger to the ground. Therefore I wish you, ground your fancy with deliberation; and do not affect, before you find ground of respect. Entertain not a rhetorical Lover, whose protests are formal compliments, and whose promises are gilded pills, which cover much bitterness. Many men are flattering Gnatho's, dissembling chameleons, mere outsides, hypocrites that make a show of great love, (but 'tis no more than from the teeth outwards) pretend honesty, zeal, modesty, with affected looks, and counterfeit gestures, full of lip-love, feigned vows, stealing away the hearts and favours of poor silly souls, deceiving them, Specie virtutis & umbra, when as (in truth) there is no worth of honesty at all in them, no reality, but mere hypocrisy, subtlety and knavery. Therefore (Gentlewomen) trials in affairs of this nature, have ever a truer touch than protestations. For I am confident there are some (yea, I really know many) who make it their only study, how to tip their glozing tongues with rhetorical phrases, ear-charming Oratory, vows, and protestations, purposely to gull credulous▪ creatures, for the purchase of an unlawful pleasure; which obtained, they leave them to bewail their lost honour. I exhort you to sift him narrowly to see what bran there is in him, before you choose him. Task him before you take him. As thus; Hath his fair carriage got him estimation where he lives? Hath he never enured his tongue to play the hypocrite with his heart? Hath he kept a fair quarter, and been ever tender of his untainted honour? Hath he never boasted of young gentlewomen's favours, nor run descant on their kindness? Hath he ever since he vowed himself your servant, solely devoted himself yours, and not mixed his affection with foreign beauties? If so, then choose him, he well deserves your choice. Be like the Juniper tree, whose coal is the hottest, and whose shadow is the coolest; be hot in your affection, but cool in your passion. Set before your eyes the difference betwixt a wise and a wild passion; the one ever deliberates before it love, and the other loves before it deliberate: therefore let your fancy be grounded with deliberation. If you be a Maid, ever fear to become a Woman, and cast not the garland of your Virginity under the feet of Hogs. Give not a hair of your head to those who promise you golden mountains, for such will deceive you, and when they most desire you in the quest of marriage, than is the time you must least be for marriage: for all you grant to their importunities, will be the subject of your disgrace; and when they shall have married you, though you should live as chaste as Susanna, they will be jealous, and continually imagine you will be liberal to others▪ of that whereof you were prodigal to them. If you desire to marry by fancy, rather pursuing your own wanton humours, than the reasonable commands of those to whom you owe your being; hold it as a crime the most capital you can undertake, and confidently believe if so you do, you will open a floodgate to a deluge of miseries and cares, which will flow upon you thorough all the parts of your life. Account the resolutions you make to this purpose, as treasons, and think whatsoever shall to you suggest the ex of them, will poison you by the ear to murder your chastity. But I fear (Reader) I have too much trespassed upon thy patience, in insisting so long upon this branch. And I know there are some Enamoratoes will account my precepts too difficult to be followed, and set my persuasions at nought; they will not desist from their melancholy thoughts, not want the least Idea of their Lovers, so much pleasure they take in it. Therefore I will instruct their friends, and see if they can withdraw their affection; the which take as followeth.  
The Arabians do advise us to take occasion to discourse of the party affected, in the patients hearing, and to enumerate all her imperfections and vices, making-them more and more, and far greater than they really are; and to set out her perfections and virtues in the colours and shape of vices; and to labour by probable arguments to prove unto him, that that which he judgeth to be comely and handsome, is in the judgement of those that are more quick sighted, both ugly and deformed; telling him that Cupid is blind, and makes all enamoratoes so too. Endeavour with what possibility you can, to convert his love either into hate of jealousy, by preswading him, that his Mistress doth not love him so well as she makes him believe she doth, and that all her entertainments, favours, kisses, dalliances, and embraces, are only baits and enticements to keep him from slavery: but if the party be of the other sex, then may be pleaded the obsequiousness and dissembling of Man, (which is as frequently found in them, as inconstancy in Women:) The Parthians, to cause the youth to loathe the alluring trains of womens' wiles, and deceitful enticements, had most exquisitely carved in their houses, a young Man blind, besides whom was adjoined a Woman so exquisite, that in some men's judgement, Pygmalion's image was not half so excellent, having one hand in his pocket as noting her theft, and holding a knife in the other hand to cut his throat.  
Injuries, slanders, contempts, and disgraces are very forcible means to withdraw men's affections; for Lovers reviled or neglected, contemned or abused, turn love into hate. Mr. Burton adviseth you to tell him she is a fool, an idiot, a slut, and many time so nasty that one cannot touch her with a pair of tongues, and that always against the time of his coming, she tricks and trimmes herself up to allure him, and will not be seen by him, but in an enticing dress; that she is a scold, a devil incarnate; that she is come of a light heeled kind; or that he or she hath some loathsome incurable disease; that she is bald, her breath stinks, that he or she is mad and frenetic hereditarily; to tell her that he is an hermaphrodite,, an Eunuch, imperfect, impotent, a spendthrift, a gamester, a gull, his Mother was a Witch, his Father was hanged, that he will surely beat her, that he is a desperate fellow, and will stab his bedfellow, and that nobody will lie with him. If she be fair and wanton, tell him she will make him a Cornuto, and to sing an April song. If she be virtuous, that it is but a cloak for her more secret vices, a mere outside, a whited Sepulchre. If he be enamoured on a Widow, that she will still hit him in the teeth with her first husband, that she hath cast her rider, and will endanger him too, and that a wife and children are a perpetual bill of charges.  
Endeavour to divert the patient's thoughts from his former Mistress, by making him fall in love with another; upon whom when once his affection begins to take root, make him hate that, and fall in love with a third; following this course with him still, till at length he begins of his own accord to be weary of loving: for (I'll assure you) he that is in love with many Women at once, will never run mad for any of them; for the mind being thus disunited, the desires are less violent; so one love takes away the force of another. Love is of the nature of a burning-glass, which kept still in one place fireth; but changed often it doth nothing, not so much as warm: or a kind of glowing coal, which shifted from hand to hand, a man easily endures.  
A young man (saith Lucian) was pitifully in love, he came to the theatre by chance, and by seeing variety of objects there, was fully recovered, E theatro egressus hilaris, ac si pharmacum oblivionis bibisset; and went merrily home, as if the had drunk a dram of oblivion. A Mouse (saith the Fabulist) was brought up in a chest, and there fed with fragments of Bread and Cheese, thought there could be no better meat, till at last coming to feed on other varieties, loathed her former life: just so it is with a silly Lover, none so fair as his Mistress at first, he cares for none but her; yet after a while when he hath compared her to others, he abhors her name, sight, and memory.  
If all this will do no good, let us see what may be done by physical means; Yet, some there are, who exclaim and cry with open throats against the Gods, for ordaining for every malady a medicine, for every sore a salve, for every pain a plaster; leaving only Love remediless, and then exclaiming with the inventor of physic Apollo.  

Hei mihi quod null is amor est medicalilis herbis!  Did you (Oye Gods!) deem no man (say they) so mad as to be entangled with desire? or thought you them worthy to be tormented, that were so misled? have ye dealt more favourably with brute beasts then with reasonable creatures? No simple lovers you want not medicines to cure your maladies, but reason to use the means.  
Of physical means therefore we will treat as followeth.  
First, It is good to take away the superfluity of blood, (if age and the strength of the patient will permit) by opening the Liver vein. I should have said, Vena hepatica, (but I speak as well to those that do not understand Latin, as them that do) in the right arm, let the quantity taken be according to the constitution and strength of the patient; and if you see cause, open the Saphaena or ankle vein; for phlebotomy maketh those that are dejected merry, appeaseth those that are angry, and makes Lovers come to themselves, and keep in their right minds, amantes ne sint amentes: for (saith one) amantes & amentes iisdem remediis curentur; Lovers and madnen are cured by the selfsame remedy: affirming that Love extended is mere madness▪ Aelian Montaltus saith, Love makes the blood hot, thick and black (being converted into black choler and melancholy) and if the inflammation get into the brain, with continual meditation, it so dries it up, that a madness follows, or they make away themselves, as divers in that case have done.  
Let him have change and variety of place, for that doth awaken the spirits of melancholy Lovers; let him not be without company and frequent conversation, for many times that diverts the mind of a doting Lover, and cheers him up, making him see his error▪  
It is good for the Patient to be in a cold and moist air; and not to use in his diet such things as do heat the blood and provoke lust.  
Let him use to fast often, and feed often on bread and water: Sine Cerere & Baccho frig●t Venus; Love takes not up his lodging in an empty stomach; but on the contrary Venus delights in dainties.  
Let him use these simples in his broth and salads; 

Purslane.  
Sorrell.  
Endive.  
Woodbine.  
Ammi.  
Succory.   And lettuce, which is so sovereign a remedy against this malady, that Venus desiring to forget all her unchaste desires, buried her dear Adonis under a bed of lettuce.  
Likewise the syrup or conserve of Red-roses, or Province-roses; the same virtue is attributed to Mints.  
Let him also use to eat, 

Grapes.  
Melons.  
Cherries.  
Plums.  
Apples.  
Pears.  
Cucumbers, &c.    
It is good to take sometimes, 

Hempeseed.  
Seed of water lilies.  
Hemlock.  
Tu●san.  
Camphire.  
Cuminseeds.  
Coriander seeds.   Agnus Costus, or the chaste tree, not only the seeds of it used and taken in what manner soever doth restrain the instigation to venery, which it doth by a specific property, seeing it is of the same temperature with Pepper, which worketh contrary effects▪ and therefore the Athenian Matrons in their Thesmophoria did use the leaves as sheets to lie on, thereby to preserve their thoughts (if it were possible) from impurity.  
Rue is an excellent remedy, but of different operation in Men an Women. 
One quality thereof commend I must,  
It makes Men chaste, and Women fills with lust.   
Let his Sauces with his meat be, Vinegar, Oranges, or Verdejuyce. Lemons, Sorrell,  
Let him abstain from all aromatical things, and all fried or salted meats; because that salt by reason of its heat and acrimony, provokes to lust, those that use to eat it in any great quantity.  
Let him abstain from meats that are nutritive, hot, flatulent, and melancholy: as, 

Soft eggs.  
Partridges.  
Pigeons.  
Sparrows.  
Testicles of creatures.  
Quails.  
Rabbits.  
Hares.  
Greengeese especially.    
Let him not eat, 

Pine nuts.  
Pistachoes.  
Small nuts.  
Artichokes.  
Turnips.  
Greenginger.  
Eringoes.  
Mustard.   

Coleworts.  
Rapes.  
Carrots.  
Parsnips.  
Chestnuts.  
Pease.  
Sweet Almonds.  
Satyrion.  
Onions.  
Water nuts.  
Rocket.  
Cich-pease.  
Beans.  
Syrups.  
Electuaries.    
Let him not lie upon a soft bed.  
Also from all manner of Fish 
* And that is the cause why women love fish better than flesh, for they will have Plaice what ever they pay for it. , &c. And 

Oysters.  
Prawns.  
Lobsters.  
Crabs.  
Muscles.  
Cockles, &c.    
Let him exercise usque ad sudorem, till he sweat again; provided that the disease be not already grown to madness.  
Often baths are good.  
Eye the heart, and be sure what ever you do, have a care to keep that on wheels, for all melancholy vapours afflict that especially. Therefore to fortify that, take 

Conserve of 

Roses.  
Borrage flowers.  
Bugloss flowers.  
Rosemary flowers.  
Marigold flowers.    
Saffron.  
Green walnuts preserved.  
Iuniper berries.  
Betony.  
Citron pills candied, &c.    
Theban Crates saith, there is no other remedy for Love then Time, and that must wear it out; if time will not, the last refuge (saith he) is an halter. And that's a speedy and sure remedy, very quick of operation.  
But when all fails, apply that cordial salve to your corroding sore made by love's wounding weapon, that excellent remedy, that sovereign balm, that universal medicine, which if seasonably administered, will give you comfort when you are most distempered. The Recipe is, Divine Contemplation; for certainly those spirits which are truly raised to the study and knowledge of divine things, and do well know the art of celestial contemplation, are elevated above all terrestrial pleasures, in as much as eternity is above time, and infinite felicities above vanities. And not finding any thing on earth worthy our desire, and to fix our affections upon, let the object of our love and felicities be in the empyreal heaven. And while we are in these divine ecstasies, let our spirits be so strong, as they may be conquerors of our bodies; so heavenly, that they may esteem the chiefest pleasures of the body (as this of heroic love) but as dung and dross, nay worse if worse may be, in comparison of those sublime and celestial pleasures we enjoy in our souls. And in such comparison we may rejoice more in contemning these corporeal delights, and being above them, then in the fruition of them. Therefore in stead of placing our affections on terrene objects, let us seek after that fountain and wellspring of all love, loveliness, beauty, sweetness, and excellencies of the Creator; which is infinitely more permanent, and doth as much transcend all other beauties and excellencies in the world, if they were all united in one: so that when a soul is possessed with the beauty and love of God, it will have the eye of its imagination fixed on him, often soaring and mounting up to heaven as its centre, on the wings of contemplation; and a sa vapour exhaled by the Sun, often gliding after its love, being thereunto attracted by the allurements of his most amiable, fair and divine lustre and loveliness; insomuch as it will be enlightened with glorious Ideas, touring apprehensions, ardent affections, and celestial raptures. We will conclude with that Poetical and Divine strain of the Nightingale of France. 
If wanton Lovers so delight to gaze  
On mortal beauties brittle little blaze;  
That not content with (almost) daily sight  
Of those dear Idols of their appetite;  
Nor with th' Ideas which the Idalian Dart  
Hath deep imprinted in their yielding heart;  
Much more should those, whose souls, in sacred love  
Are rapt with Beauties▪ proto-type above.   
FINIS.    

The Postscript.  
READER,  
I Know I shall come under the lash of a satirical dijudication, and be boyed out of countenance, for presuming to appear in this Subject, which would have become the neat flourishes of a more elegant pen. Therefore I will acknowledge that Philomus as one of my most energetical palisadoes, who will defend this Enchiridion against the malevolous aspersions of the venomous tongues of detractors, that will endeavour to derogate its worth by calumny. But I have Herculean hopes, that some will vindicate me (where I cannot answer for myself) against the viperous brood of backbiters. And as I love not to come within the jaws of such black-mouthed Plutonian Curs; so I desire not to be bandied up and down in the Tennis Court of this World with the Racket of praise; for there is a Herb called Lingua pagana (I translate it) a double tongue; the devil that crafty Gardner hath got a slip of it, and hath set it in the heart of the G●athonical Reader; for Bilinguis was none of God's making; no, it was of the Devils marring, he loves to make that double which God made single: So there will be some Cloven tongues that will disallow of that in the Writers absence, which before did approve of and commend in his presence; and if such distasteful critics shall misinterpret the innocency of my harmless meaning, I shall but reply, and play with their sporting Censures, as doth Ben. Johnson in his Play works, 
Their praise or dispraise is to me alike,  
Th' one doth not struck me, nor the other strike.   
I will conclude with one word to Momus, who like a cowardly Cur will fawn in a man's face, but bite him by the heels when his turned back hath given the farewell, or like the choleric Horse-rider, who being cast from a young Colt, not daring to kill the Horse cut the Saddle.  
Think▪ (Momus) speak do what thou wilt, thou'rt free;  
Thy thoughts, thy words, thy deeds are nought to me.  
FINIS.   

The Contents.  

Of Love, the Original, the Universality and the Definition of it▪ pag. 1.  
THe whole universe tendeth to love▪ and that it was love which caused God to create the World. pag. 1.  
Man's inclination to a seeming good, and the cause of woman's creation. 2.  
The sympathy that Minerals and Vegetables have one to another. 3.  
The Definition of amorous love, and the several opinions of 

Theophrastus,  
Montagne,  
Socrates,  
Tully,  
Seneca, and others. pag. 4, 5.    
The policy of Paris, in the disposal of the golden ball to Venus. 5.  
The power of the Planet Venus. pag. 6.  
The Concord betwixt Pallas, the Muses and Venus. ibid.  
The Conclusion. 7.   

The Causes of Love. pag. 7.  
THe first cause from God. ibid.  
The second from the influence of the Stars. 8, 9  
Parents and Education. 9, 10.  
The example of Themistocles. 10.  
idleness. ibid.  
Luscious fair. ibid.  
Dancing schools, and schools of music. 11.  
quintilians' opinion of Nurses. ibid.  
The example of Socrates. 12.  
A Harmony and Consonancy of spirits, &c. 13.  
That beauty and goodness make us love. 14.  
The great power that beauty hath in procuring Love. 16.  
The particulars of beauty causing Love, 

1. The Eyes. 17.  
2. Fair hair. 18.  
3. The Tongue, a gracious Laughter, Songs, Kissing, &c. 19  
4. A tall slender body, &c. ibid.  
5. Breasts and paps, affected carriages, garments, guises, colons, jewels, pendants, painting, &c. 19 Apparel. 20.  
6. Pleasant looks, glances, &c. 21. 

Good instruction to Ladies. 21.    
7. A tender and hot heart. ibid.  
8. Love-letters. 23.  
9 Words. ibid.  
10. ear. ibid.    
Lysidas love to Astrea. ibid.  
Money causing Love in Men. 23.  
Money causing Love in Women. 25.  
What the Poets say are the causes of Love. 26.  
Fonsecas opinion of the cause of Love. 27.  
The Conclusion. 29.   

Of the Power and Effects of Love. 31.  
WHat Plato calls Love. ibid.  
The effects of love in Animals. 31, 32.  
Diseases caused by Love. 32.  
Powers and assaults of Love. 33. 

The variousness of it. ibid.    
Divers examples of the Effects of Love. 35.  
The many dangers and hazards Lovers undergo. 37.  
love's force is shown in the continuation of a design. 39  
The effects of love in Birds, &c. 40.  
The effects of love in old persons. 41. 

In Maids. ibid.    
Constancy in lover's inconstancy. 43.  
How Lovers display the beauty of their Mistresses. 43.  
The effects of love in She-lovers, with their ear-charming notes. 44.  
A love's simplician described. 47.  
A description a great many gulls. 48.  
Instructions to Lovers. 48, 49.  
Love strengthened by hope, &c. 51.  
A description of the Palace of Love. 57  
The effects of love in Women. 53, 54, 55, 56, 57  
The conclusion. 58.   

Of the Power and Effects of Love in Widows. 59  
Widow's compared to herald's Hearse-clothes, and how they will belie their age, &c. ibid.  
The artificial discourse of Widows. ibid.  
Widow Courters, &c. 61.  
The cause why Spaniards will not marry Widows. 61.  
Widows were ordained for younger brothers. 62.   

The signs of Love. 63.  
CAutions before you judges of signs. ibid.  
What physiognomy is. ibid.  
Various signs of Love are from pag. 64. to 69.  
Signs of Love in Women. 75, 76, 77.  
Signs of Love by Chiromancy. 77.  
Signs of Love by Dreams. 77, 78.  
Signs of Love by Astrology. 79, 80.   

At what Age we begin to be in Love. What Complexions do best sympathize. What, &c. 81.  
WHen it beginneth in men. 81, 82.  
When in Women. ibid. 83, 84, 85.  
What temperatures and complexions do sympathize together, and are most prone to receive the impression of this passion. 86, 87, 88, 89, 90.   

In what principal part of the Body of Man is the seat of Love. 91.  
WHere Love first entreth. 91, 92.   

Of jealousy in Lovers. 93.  
THe Definition of it. 93, 94.  
The Effects, signs and symptoms of it. 94. 95, 96, 97, 98, 99  
How it may be known who will be subject to jealousy by every man's Nativity. 101.   

The Remedies of Love. 102.  
HOw to take away Love caused by the stars. 102, 103.  
How to remove it caused by Parents and Education. 103, 104, 105, 106.  
How to extinguish it, caused by beauty. 106, 107.  
That Love is sooner extinguished in presence then absence. 109.  
How to take away the cause of Money causing Love. 113, 114.  
A preservative and sovereign receipt for Women to fortify themselves against the contagion of this pussion. 115, 116, 117, 118, 119.  
How to extinguish Love according to the way of the Arabians. 119.  
And the Parthians. 120, 121.  
Several other instructions to divert the patient's thoughts. 120.  
Physical cures, by letting of blood▪ change and variety of places, and what air is best; How to diet him, as what simples to use in his broths. What Syrups and Conserves he must take▪ What fruit he may eat, &c. What Sauces to use with his meats. 122, 123, 124.  
What the patient must abstain from. 124.  
His Exercise. 125.  
Fortify the heart. ibid.  
The remedy of Theban Crates. ibid.  
The Conclusion. 126, 127.   
FINIS.